Dear Jonathan,

Thank you for your question. There is no one heart disciple of Tsem Rinpoche. This usually refers to specific person who carries on the teachings and practices of a particular teacher. Tsem Rinpoche wanted something different for Kechara, hence we carry on his teachings and practices as a group, rather than one specific person.

Rinpoche trained his students, who are either Sangha, Pastors or senior students in various ways of continuing his teachings, especially through the work that they do. In this way, we continue Rinpoche’s teachings as a group rather than any one heart disciple.

Hope that this helps. Thank you.

Dear Sirius,

Thank you for your question. In terms of practice, you are doing a lot. We are very happy to read that you are doing all these beneficial practices. They will be very beneficial for you. What you are doing is very good already, the only thing that I would say is to make the Dorje Shugden sadhana consistent as well as the others. If you are doing the short Diamond Path sadhana, it includes the Vajrasatta meditations, so you don’t have to do it separately.

We just have some points to help you improve your practice:

> First is whenever you do any of the practices, is it vital to make sure you take refuge, generate bodhicitta and practice the four immeasurables before each session. And then at the end of the session, make sure to dedicate. This seals the merit generated from your practice. This is very important as if we don’t have the correct motivation at the beginning and dedicate it at the end, since the merit is not sealed, the positive potential is destroyed when we have disturbing emotions, especially anger.
> The second is to be consistent in your practices and do them daily. If you cannot be consistent with the practices you are doing at the moment, then reduce what you are doing to make it simple, for example just the Diamond Path (which includes Tsongkhapa’s Guru Yoga anyway). Then once you are consistent daily, later you can slow add in other practices and become consistent with them.
> The third is to keep revising the teachings on these practices, understand the motivation, deepen your visualisations, etc.

> In regards to your meditation, if you are doing breathing or concentration meditation, again, revise the teachings again and again to make your practice stronger and understand where you are on your meditational path.
> You can also spend some time every day, maybe five or ten minutes contemplating the Lamrim teachings step by step. This itself is extremely transformational and will propel you along the spiritual path.

In regards to what else to study or read, here is a very good article: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/books-that-are-a-must-read.html

If you consider Tsem Rinpoche to be your spiritual teacher, there are thousands of hours of teachings on YouTube: https://www.youtube.com/channel/UCoTg0Wc5q3Gnz8ej3ETCdMQ You can watch and re-watch them to deepen your understanding and practice.

I hope all of this helps.

Dear Alby,

The physical form representations of the Buddhas, including statues, are very special as each form of a Buddha represents not only the path to enlightenment, but the state of enlightenment itself. In fact, even just seeing a Buddha image plants imprints in our minds that will open when the conditions are right, to help us further along our spiritual path. So they are powerful and protective in and of themselves, as long as they have been created according to correct iconography. This last point is very important.

That being said, images or statues are just pieces of metal or clay, etc. When statues are consecrated, they actually become the embodiement of the Three Jewels (Buddha, Dharma and Sangha). That’s why making offerings and doing any virtuous activity (even cleaning them) generates merit for your spiritual journey. As embodiments of the Three Jewels there is no way that they can be possessed by spirits that haunt the owner of the statue.

Traditionally, statues are made to be hollow and then filled with certain mantras and holy items, then consecrated. Following the traditional method will be the most effective to bless your statue properly.

If your statue is hollow, at Kechara we offer a service to fill your statue properly with the correct mantras, etc. The service is part of Kechara Saraswati Arts. You can find out more here: https://www.kechara.com/services/buddhist-art/

We also have DIY kits available if you cannot send your statue in and would like to do it yourself:
https://www.vajrasecrets.com/mantra-rolls-complete
[Please note these mantras are inserted into specific parts of the statue, you can contact Vajrasecrets through the website to get more information on how to fill the statue yourself]
https://www.vajrasecrets.com/mantra-rolls-anywhere
[These mantras can be inserted anywhere within the statue]

If you cannot do any of these, then at the very least, you should insert something into the statue so that it is not completely hollow. This can be a piece of paper with the mantra OM AH HUM written on it (either Tibetan or English is fine). Then roll this up and place in the statue. Otherwise you can use a pearl or semi-precious stone, etc.

While statues themselves have protective power, when they are left empty there is a certain type of spirit that come to reside inside a statue as it is completely hollow. It’s a spirit that likes hollow places. However, this type of spirit is not usually malicious or harmful. But that is one of the reasons a statue is never left hollow.

Once the filling is done, the traditional ceremonies of consecration known as Soongdrup Puja (to bless the insertion items) and the Rabney Puja (to fully consecrate the statues) are performed, which we also offer https://www.vajrasecrets.com/rabney-soongdrup-consecration-puja-fund

For those who cannot have the pujas done for whatever reason, you can actually bless the statues yourself. A comprehensive guide and the prayers necessary for doing this are available here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/how-to-bless-buddha-images-yourself.html

Given all of this, yes there is a type of spirit that can inhabit statues, but only if they are completely empty and not consecrated (whether by a monk, lay practitioner, yourself, it doesn’t matter). But this type of spirit cannot haunt the person, etc, in that sense. It simply resides in the statue.

The reason why statues are blessed or consecrated is so that they embody the Three Jewels, they become immense objects of merit making and protection from spirits, negativity, etc. So, if you do have a statue or are thinking of an inviting a statue, the best would be to have it filled and consecrated properly. However, even if you cannot, you can do the blessing yourself. There is no need to worry about a statue being haunted if not consecrated by a monk before you invite it or bring home.

In fact, if you have a personal practice, at the end of your practice you can dissolve your visualisation into the statue, to bless it. This actually makes your statue much more powerful than consecration alone. You basically bless your statue through your own daily practice.

I hope this information helps. Thank you.

Dear Rojal,

Thanks for your question.

Generally, there are three types of dreams as described below. Most of us only experience the first type, unless we progress on the spiritual path.

1.⁠ ⁠Samsaric dreams: these arise from karma and karmic traces in the mind. This also includes emotions, memories, etc. The meaning we find in these dreams are imputed by the dreamer, and not inherent in the dream. This also applies to waking life. We impute meaning onto situations and circumstances, rather than the meaning being inherent to the circumstance. It is like reading a book. Words in the book are just marks on paper, however, because we use our sense of meaning, we make a meaning out of it. However, this is always open to interpretation. For example, if you tell your dream to two people, they can interpret the meaning very differently, even though you told them the exact same details.

2.⁠ ⁠Clarity dreams: These dreams occur when you are fairly progressed in meditational practices and can carry this into the dream state. These dreams arise not from the emotions, or memories, etc., but from more subtler forms of karma and delusions. However, just like in waking mediational practice, you are not affected by the images or thoughts that appear to you. You simply let them appear and then pass. At this stage you are aware that you are dreaming while in the dream.

3.⁠ ⁠Clear Light dreams: In the advanced tantric practices, there are teachings called dream yoga. The object of these is to achieve the clear light dreams, which are very difficult to achieve and take years and years of intense practice. The most important clear light mind that arises is actually at the time of our death, if we are trained enough in this very subtle state, we can actually control where we take rebirth. If we are more experienced in this state, then we can actually use it to meditate on the teachings and achieve enlightenment. Clear light dreams are a “lesser” type of clear light mind, that helps practitioners prepare for the time of death.

When we have an auspicious dream such as of our teacher, our practice, the Buddhas and enlightened beings, etc., even though this is auspicious, it is still more than likely to be just a samsaric dream. Because it is a samsaric dream most people would dismiss it as being just a normal dream arising from the subconscious. But it is a very auspicious type of dream, because it shows that the Dharma and virtuous imprints are beginning to take root in your life. When you learn the Dharma and more importantly put the Dharma into practice in your life and transform to become a more compassionate person, the Buddhas themselves will bless you.

Such dreams are indications that you are on the either planting very positive seeds into your mind, or seeds from previous lives are opening, or that you are on the right path of studying the Dharma and that the enlightened beings are blessing you to continue on your spiritual journey. Such dreams are your subconscious telling you that you are on the right path.

Usually when you have a dream of an enlightened being, it is usually one that you are familiar with. If it is not, then it could be due to imprints from previous lives. In any case, when you have an auspicious dream, don’t hold on to it and tell everyone you have dreams of Buddhas. Instead, think to yourself, no matter what the reason, I am extremely fortunate to have been blessed to see the holy form of an enlightened being in my dream. And use that to fuel your practice of transformation.

I hope that this message helps.

Dear Lee,

Protector Rice:
> Protector rice is commonly used to relieve spiritual disturbances or to dispel negative energies in an area, especially when burned or placed over doorways.
> Protector rice can also be placed in water (along with other holy rilbus), imbuing the water with the same powerful potential. The water can then be used to bathe for healing, protection and blessings, especially for those with physical or mental aliments.
> For cases of negative interferences, lay two lit incense sticks parallel to each other. Then place one or two protector rice grains across the top of the incense sticks so that it starts to burn. This will invoke the presence of the Protector in the affected area.
> Insert into Buddha statues and stupas for consecration and increased positive potential.
> Encase and wear around the neck for a continuous supply of positive energy and protection.
> Place in luggage for a safe journey and to help prevent untoward incidents.
> Place in the mouth of a dying person or animal to help them pass on peacefully.
> Place in the mouth of a deceased person or animal to help them take a better rebirth.
> Put into bathing water to relieve skin problems and for general protection.

Entourage mantras:
When you invoke on certain deities, they come with an entourage, hence when you recite the entourage mantra, you are invoking on them also to aid you. You can read more about Dorje Shugden’s entourage here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/one-minute-story/the-entourage-of-the-king-dorje-shugden

Blessing Buddha images:
In regards to blessing Buddha images yourself, you can read more about how to do it here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/how-to-bless-buddha-images-yourself.html

Dear Rojal,

Thank you for your message. You can find out more about Rinpoche’s Parinirvana here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/me/the-parinirvana-of-kyabje-tsem-rinpoche.html

It is quite a comprehensive article that details what happened.

Hope this helps.

Dear Skylar,

I’m very sorry to read that you had to go through such experiences. It must have been quite scary. In regards to your belief, from your message it comes across as that you might not have really thought about and decided which spiritual path to follow. Tsem Rinpoche always used to say that regarding our spiritual path, first we must always do our research into its belief’s and practices. Then when we have found one that resonates with us, we follow it all the way. Doing so doesn’t mean that we have complete faith in it from the very beginning. As human beings, we will always have some form of doubt in things, but as you practice that path, whatever it may be, then over time these doubts become less and less. Even in the most difficult times, if we have practised well, our faith will be strong.

In your case, it seems you are grappling with Buddhism and Christianity, and that is fine, but in order to progress spiritually, you will need to decide which of the two that you really want to follow from your heart. Both are valid, both are wonderful spiritual paths.

In regards to your experience both Chenrezig’s mantra and Green Tara’s mantra are definitely powerful, but they won’t necessarily have the effect you were looking for (which is to help you with the nightmares and sleep paralysis) unless you already had quite a close connection with them through consistent practice. Does this mean that they cannot help you? Of course not, they are both Buddhas, but the way in which their practices manifested were not to help in this situation first. There practices manifested primarily for the development of compassion and swift assistance in general respectively. If you have been doing their practice with consistency, faith and concentration, then of course they can help in such situations.

However, for these types of situations, the mantras of other deities are more effective as the practices of these deities manifested to help with this very type of situation. For example, the mantra and practice of Dukkar is very effective for both nightmares and sleep paralysis. Dukkar’s mantra is OM SITA TA PA TREY HUM PHET. Her practice has the primary benefit of helping with such issues. That being said, even if you practice Dukkar, eventually she will also help you to develop compassion, etc, also.

I hope this helps answer your question. You have our prayers to not encouter such situations again, and for progress on your chosen spiritual path.

Dear Brendon,

Regarding what to do with Serkym, different traditions or lineages have different ways of discarding the tea once offered. In Kechara, Tsem Rinpoche taught that you can drink a very small sip as an offering. But the majority should be discarded, preferably outside in a clean area that is natural, such as on grass, in the plants or by a tree. If you really cannot do that, then you can discard the serkym in a clean sink in your house, but never in your bathroom. The same applies for tea offered to Vajra Yogini or any other deity. Hope that helps to answer your question.

Hi Lee,

In a nutshel, “Om” invokves the enlightened mind of Setrap, “Maha Yakcha” meanings Great Yaksha (Setrap manifests as a Yaksha general), “Tsa” is a syllable associated Setrap and “Soha” means asking for great blessings and attainments. Tsem Rinpoche goes over the full meaning in his teaching called Setrap Superstar, which you can watch here: https://youtu.be/InTFjv-ggjo?si=WH_aJYZZXKhmxwIF Please note there are 4 parts to the teaching.

In relation to the miracle stories, yes there are quite a few. Here are some:

https://www.tsemrinpoche.com/tsem-tulku-rinpoche/inspiration-worthy-words/the-miracles-of-dorje-shugden.html

https://www.tsemrinpoche.com/tsem-tulku-rinpoche/behind-the-scenes/miracles-of-tsem-rinpoche-10.html

https://www.tsemrinpoche.com/tsem-tulku-rinpoche/behind-the-scenes/miracles-of-tsem-rinpoche-12.html

Hope all of this helps!

Dear Ree,

Thank you for your question. Buddhism and activism is definitely compatible, but in a very specific way. Though Green Tara is considered the embodiement of “compassion in action” and that she is associated with swift activity, the practice of compassion in action is much more broader in Buddhism, especially the Mahayana and Vajrayana traditions. It is bascially core to Bodhisattva practice, stemming from compassion in action helping beings physically, all the way to helping getting them enlightened. But Tara (all forms of Tara actually) embody this.

In Buddhism, we say that as a bird needs two wings to fly, we need two wings to reach enlightenment. These two wings are compassion and wisdom. So when we engage in compassionate activities, it must always been done with wisdom. For example, before you donate or volunteer in any organisation, make sure you know what they actually do and how they help those who are suffering.

As Buddhists, when engaging in activities helping those in need, injustices or social issues, we wouldn’t just go with the crowd or jump head first into such activities. It always needs to be done with as much wisdom as possible, reasearch properly what is going on, try to understand both sides (even if you don’t agree with the other side), and then engage in compassionate activities to help alleviate the suffering according to our capability.

Tsem Rinpoche always used to say the way to judge whether we should do something is to ask ourselves “Is it beneficial? Will it benefit someone?” Sometimes activism benefits, but some times it doesn’t. So we need to be careful. In terms of charity work, we also need to be careful and do our homework before supporting that particular charity.

Once all of that is out of the way, and we engage in, say charity work, if the situation permits, we try to get involved in the charity we have chosen and actually volunteer our time. A lot of people simply donate or volunteer because it makes them feel good, but as Buddhists when we do so we have to be clear about our motivation.

Donating and volunteering should be conscious acts with compassion as it’s basis, compassion while engaging in the actions with the goal of benefiting others and alleviating them of some form of suffering, whether physical, mental or spiritual. And these acts should add to our development of compassion, because we want to reach the ultimate spiritual form of it which is known as Bodhicitta – the mindset we operate from of reaching enlightenment ourselves so that we can help bring all other beings to the state of enlightenment as well.

This is actually what Green Tara represents, compassion in action (with wisdom) from the lowest form of compassion which is helping others physically, all the way up to leading them to enlightenment. Sorry for the length of the reply, but I really hope this helps you. Thank you.

Dear Bhavisha,

Thank you for your question. From the Buddhist perspective we should only take refuge in enlightened beings, for example the Buddhas and the various meditational and protector deities that we know are enlightened. Apart from the enlightened deities, there are, as you said, many many other gods, spirits, or entities out there.

In Buddhism, the Hindu gods and goddesses are recognised. In fact, they are part of Buddhist cosmology too. However, as Buddhists we do not take refuge in them, we do not put our faith in them. They do however have certain powers or abilities to help or harm people. That’s why in Hinduism if you want help, they go to certain gods and from the darker side, if they want to harm, they also go to the gods to give them the ability.

Even though this is the case, in Buddhism, you can still give offerings to the gods but not take refuge in them. It’s like giving them offerings to make them happy, but you do not take them as your source of refuge.

In certain pujas, we do make offerings to the gods, but Buddhists will not take refuge in them. So it’s okay to make offerings to them, visit their temples, etc., but not to take refuge in them.

Tsem Rinpoche has some students who were bought up Hindu but are not Buddhist now. Rinpoche said that they of course can still visit the temples of the gods, make offerings, etc, but not to reply on them or take refuge in them.

I hope this helps to answer your question.

Dear Tristan,

I’m really to read that you are going through such experiences and have nightmares. I know all of this can be scary, it used to happen to me too.

Tsem Rinpoche has some advice for nightmares and such experiences here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/one-minute-story/if-you-have-reoccurring-nightmares-try-this-mantra

Whether it is something that is trying to get into your dreams and causing the other incidents in your house, or if it is just nightmares and normal occurrences but they seem scary, the mantra that Rinpoche talks about will definitely help you.

Watch the video in the link and give it try, it will help. Hope this helps.

Hello Rojal,

Yes we will be having a series of pujas for Tsem Rinpoche’s Parnirvana this year also. All the pujas will be dedicated towards Rinpoche’s Swift Return, and generating merits and purifying our karma to make it so.

Of course, you are very welcome to attend the events. They are open to all. You can check the Kechara events page: https://www.kechara.com/events/ closer to September to see the schedule of the pujas after it has been finalised.

Thank you!

Ps. Hope to see you here during the pujas!

Dear Sunny,

Thank you for your question. Every time you invoke Dorje Shugden, he comes with his entourage. You can read about his entourage here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/one-minute-story/the-entourage-of-the-king-dorje-shugden They are actually his various emanations for specific purposes that you can read about in the article.

By extension, when you invokve Dorje Shugden, Lord Setrap also comes, as within the mandala of Dorje Shugden, Lord Setrap and his entire entourage are above Dorje Shugden.

Then you also have Kache Marpo: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/who-is-kache-marpo.html

And Namkha Barzin: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/invocation-to-namkar-barzin.html

Through Kache Marpo, as part of his own retinue are:

Methar: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/great-lamas-masters/methar-of-tengyeling-monastery.html

And Shangmo Dorje Putri: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/shangmo-dorje-putri-the-bamo-of-sakya.html

There are others also.

On a side note, during the monthly Dorje Shugden Fulfilment Ritual (Kangsol) puja, the following protectors are also propitiated for their assistance, during the extended serkym (golden tea) section of the puja: Six-Armed Mahakala, White Mahakala, Kalarupa (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/kalarupa.html), Palden Lhamo Magzor Gyalmo (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/palden-lhamo.html), Panjaranatha Mahakala, Four-Armed Mahakala (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/is-negativity-really-negative.html), Vaishravana & Begtse Chen (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-dharma-protector-begtse-chen.html).

We hope this helps

Dear Rojal,

Thank you for your message. Some sponsorship is still available. You can find out more and sponsor from here: https://www.vajrasecrets.com/help-build-relic-temple-fund

Your contribution would be very much appreciated.

Thank you.

Dear Karma Tashi,

Yes it is possible to chant and practise the short mandala offering without completely offerings on your altar. The mandala offering is a visualised offering of the entire universe, so it doesn’t rely on specific offerings on your altar.

However, it also depends on how you are practising the mandala offering. For example, it is usually practised in the context of a sadhana. That sadhana itself may require certain sets of offerings for the particular deity. So you would need to have those offerings related to the practice on you altar to engage in those specific prayers.

You can read a very good article about mandala offerings here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/mandala-offering-a-powerful-method-to-accumulate-merits.html

I hope this helps. Thank you.

Dear Leo,

Thank you for your message. We have not come across this prayer before, so thank you for sending us the link. I don’t have the authority to comment if it is safe to pray to Pehar Gyalpo Ku Nga or not. Generally speaking, he has definitely been relied on as a Dharma protector within our lineage and can be very beneficial for pracitioners. However, his practise, is always given and done under strict supervision of your guru, hence he is not a protector that is commonly practised.

Most lamas, Tsem Rinpoche included, recommended relying on Dharma protectors that are more commonly relied upon within our lineage, such as Dorje Shugden, Setrap, Kalarupa, Vaishravana, Mahakala, Palden Lhamo, etc. You can find an article about Dharma protectors here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/dharma-protectors-of-tibetan-buddhism.html

You can also find the prayers to various protectors that are definitely safe to practise, even without the strict supervision of a guru here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/category/prayers-and-sadhanas

I hope all this helps. Thank you.

Dear Rojal Poudel,

Thank you for your question. In regards to prayers we can do for Rinpoche’s swift return and that the incarnation returns to Kechara to teach, the following have been recommended:

> Swift Return Puja: available here https://www.tsemtulku.com/swift-return-puja/
This can be done individually or you can join us once a week online, to do the puja together. This is livestreamed on our Kecharians and Friends FaceBook Page: https://www.facebook.com/groups/kecharians
Group puja is livestreamed every Thursday at 8pm Malaysia time (GMT +8)

> Reciting one or more of Tsem Rinpoche’s Swift Return Prayers and recitation of his name mantra. These are available here: https://www.tsemtulku.com/swift-return-prayers/

> Recitation of Chanting the Names of Manjushri prayer (which actually forms the major part of the Swift Return Puja, you can find the prayer there) or here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/all-about-manjushri.html (in the Daily Prayers section)

> Dorje Shugden’s practice with more recitation of the Kawang prayer. This is included in the daily Diamond Path sadhana: https://www.vajrasecrets.com/diamond-path
You can recite Kawang 7, 21 or 108 times according your timing and dedicate towards Rinpoche’s swift rebirth.

> If you have been taught how, then you can also engage in the practice of Drugchuma, which is a puja to Kalarupa to remove obstacles for Rinpoche’s Swift Rebirth.

There is no specific amount of the above to be reached, but we have been advised to do as much as possible.

In addition to that, we should transform our minds as much as possible following Rinpoche’s explanation of the teachings. The more we transform, and change our minds, the more merit we create. The key to all Buddhist practice, including creating the merit necessary for Rinpoche’s return is self-transformation. That is the highest form of practice and offering.

I hope this helps. Thank you.

Hello Atom Seven,

This actually depends on the system of astrology you are using. For example, the Chinese, Indian and Tibetan forms of astrology work solely from your date of birth. In fact in some forms of Indian and Tibetan astrology, your name is actually chosen from your astrology chart. So the most important thing for these forms of astrology is that date of birth, not the name.

In other forms, for example Numerology, then yes, the name comes into play. I’m not that well versed in Numerology, so cannot help to answer from that side. But I think you would use the name that you go by now. The reason being, our names have a certain energy to shape us. That’s why sometimes in Tibetan Buddhism, we are actually advised to change our name when going through certain difficult situations. Of course it’s not just the change of name, but prayers, pujas, motivation, etc that really changes our life situations.

Hope this helps. Thank you.

Dear Rojal Poudel,

As of today, we have not found or enthroned Tsem Rinpoche’s incarnation. We are still carrying out the process and creating the causes for Rinpoche to return by continuing his work to benefit others.

Thank you.