Hello Thu,

Thanks for your question. You’ve brought up a topic that is often misunderstood by most people. Actually there is nothing wrong with or bad about Theravada Buddhism. In fact, we are taught that from a Tibetan Buddhist perspective to even think or say that it is bad creates tremendous negative karma. In our particular lineage, we divide the teachings into three ‘scopes’ or levels in terms of practice. The first two of these are actually the same teachings as the Theravada tradition, however in terms of meditation, we follow slightly different sources. So there is actually nothing bad. Also, at the higher stages of practice within in our tradition, we even take vows at ensuring that we don’t belittle or think about the Theravada tradition, as it is actually the core of Buddhist practice.

Now we come to the acts that you are talking about. The reason why this is there is that according to the great vehicle (Mahayana tradition) those who practice the great vehicle will attain enlightenment faster in terms of how many lifetimes it takes. This is due to the development of Bodhicitta, which in essence is the mindset not to achieve enlightenment for just ourselves, but for others. This mind set comes about through loving-kindness and compassion meditations which are extremely detailed. So we are taught not to discourage those who are practising the great vehicle, from giving up their practice and either practising the Theravada tradition or giving up Buddhist practice altogether. That is what the act you refer to is all about. That is from our side, not to discourage someone from their practice.

However, if a person themselves chooses to stop practising the great vehicle and practise the Theravada instead, that is of course their choice. Is this a negative thing from their side, no not at all. We believe that the Buddha taught 84,000 methods to gain enlightenment. So they will still gain liberation when following the Theravada tradition, it will still benefit them tremendously. However, it is the belief of those who practice the Mahayana, that it will take them a longer time in terms of lifetimes to reach that goal. I hope what I have explained makes sense.

All of this is discussed in great length within the Lamrim teachings. In our centre we focus on the text known as Liberation in the Palm of Your Hand (https://www.vajrasecrets.com/lamrim-liberation-in-the-palm-of-your-hand). This text forms the core of our education programme in Kechara. If you are interested in the Lamrim, you will notice that in terms of practice, we differ than the Theravada tradition, but in terms of the teachings themselves, especially of the first two ‘scopes’ of the Lamrim, the teachings are exactly the same. I hope this helps to answer your question.

Dear Kenny,

Of course, it’s our pleasure to help where we can. Since she practices the wonderful Theravada tradition, you should encourage her in her practice. It will be very good for her spiritual development.

Your mother can incorporate Namgyalma mantra into her daily prayers. She can recite just before reciting any dedication prayers she does at the end of her prayers. Since her main practice is the Theravada tradition, she does not need to prostrate, etc, in the Tibetan Buddhist way. She should continue practising how she has always done, simply incorporate Namgyalma’s mantra into her practice. She doesn’t need to do them together however. If she wants, she can do it separately. If doing separately ask her to take refuge as she usually does, recite Namgyalma’s mantra, then recite some verses of dedication to end the mantra recitation and seal the merits generated from her mantra recitation.

Another good practice, or instead of doing Namgyalma practice is actually the practice of Dorje Shugden. I hope this helps. Let us know if you have any further questions. Thank you.

Dear Ian,

Thanks for your message. We do have plans to create videos regarding visualisations of certain practices in the future.

Hello Kenny,

There is no specific relationship between the two protectors. However, both are enlightened beings manifesting in worldly forms as Dharma Protectors. Kalarupa is an emanation of Manjushri and Setrap is an emanation of Amitabha. Both of these protectors have been relied on heavily within our tradition. Kalarupa was considered to be the main protector of the entire Gelug lineage because Lama Tsongkhapa recommended his practice a lot. And Setrap was the special Protector of Gaden Shartse Monastery, from which our lineage comes from. So, sometimes in the prayers of a specific protector, it will include other protectors as well. So when you practice one, you are also invoking the others as well.

In regards to your friend’s practice, if he is doing the Kalarupa practice as assigned to him or recommended to him by his guru, or if it’s the main practice of his centre or Dharma organisation, he needs to keep doing it as there is Samaya involved. If he would like to engage in Setrap’s practice in addition to the Kalarupa practice, he should get the permission of his guru or at least the advice of the senior members of his Dharma organisation. If he can get these, then yes, he can do the practices to both. He shouldn’t mix the practices together, but do one after the other. For example, finish Kalarupa and then do Setrap.

If he was not assigned the practice but just started doing it himself, then there is no problem with doing both, finish first Kalarupa and then do Setrap. Both should be done daily. If he already has quite a long practice of doing Kalarupa, then I would not suggest that he stop it altogether. Many people these days start a practice, then when they like another practice more, stop their original practice and start doing another one. This will not actually be of much benefit, you won’t get the results of either deity. This is because receiving the results of a particular practice requires consistency. That is only how progress is made in true and lasting spiritual transformation. I hope this helps. Thank you.

Dear Kevin,

Thank you for your question. You aspiration to learn the Dharma is a very good one. However, often times when wanting to learn more we have a very idealistic idea of what Dharma practice is all about or that it can change our lives for the better immediately. Dharma practice and transformation actually takes time and sustained practice.

If you would like to either Dharma work or you would like to focus on your on your transformation through the practice of Dharma, it’s better to start small and then gradually build on it.

I would suggest that you complete your education first. In the mean time, you can join Dharma classes, meditation programmes and workshops as you can to learn more about what Dharma practice actually is and how Dharma transforms us for the better. Then you will have a better idea of the actually practice of the Dharma. I suggest this from my own personal experience. When I first became interested in the Dharma, I had very idealistic think about it, so when I jumped head first into Dharma work and practice, it wasn’t what I expected, and I almost gave up. Other people who I have seen that started off gradually did not have this problem.

If you are based in Malaysia, you can follow the programmes and workshops we have in Kechara. You can find an overview of this here: https://www.kechara.com/learn/. You can also learn more slowly about Dharma practice through this blog itself. There are many great resources available here. I hope all this helps.

Dear Kevin,

There are two ways to explain, the first from a spiritual angle is all about transformation. It’s an extension of non-killing/non-violence which is a central part of Buddhism, because it leads to the development of loving-kindness and compassion, not just for humans but for all sentient beings. According to Buddhism, these qualities are necessary to achieve the highest spiritual state – the state of enlightenment. This short article may be of interested to you: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/animals-vegetarianism/music-to-my-ears.html

Apart from that there are many physical benefits to becoming vegetarian. Here are some articles about that:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/current-affairs/7-things-that-happen-when-you-stop-eating-meat.html
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/animals-vegetarianism/6-mind-blowing-benefits-to-your-body-as-a-vegetarian.html
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/animals-vegetarianism/vegetarian-foods-with-more-iron-than-meat.html
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/animals-vegetarianism/4-myths-of-being-a-vegetarian-debunked.html

There is an entire category of articles on this website you can look through to learn more about this : https://www.tsemrinpoche.com/tsem-tulku-rinpoche/category/animals-vegetarianism

I hope this helps!

Dear Anonymous,

(1) Yes, they are beyond the law of karma and the entire cycle of samsara. Since they are out of samsara completely, I don’t fully understand how it implies that there is something “greater” than the Buddhas. If you can help to provide more of your reasoning, then I may be able to understand your question better.

(2) Yes, there are highly attained lamas of our lineage who can help to find Tsem Rinpoche’s rebirth. But you must remember that there are always causes and conditions for things to happen, this includes finding the reincarnation of a high lama. The students need to maintain their Samaya with their teacher, continue his work and instructions, and create the merit necessary for the teacher to come back to that specific place and group of people. That’s why it is necessary to generate a lot of merit, in fact building the stupas of the high lamas is supposed to help to create that merit and the causes for the teacher to come back. Since they are highly attained, they can take any form in any realm to help beings there. So, it depends on the students to create the causes and merit. When those have been created, then they can find the rebirth of their lamas. Hope that makes sense.

(3) You can read more about the Kawang practice here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/kawang-a-dorje-shugden-confessional-practice.html

(4) There is a common misunderstanding of what Rime means these days. Rime doesn’t mean that you practise teachings from all traditions, this would be against the grain of practice of any tradition. It actually means that you respect and learn about all the teachings, but if your own practice, you stick to one practice. If fact if you learn about the Gelug tradition, especially the life of Lama Tsongkhapa, you actually realise that the practices descend into the Gelug school from other lineages. So if you use the Sakya Trizin prayer to DS that’s perfectly fine, because that prayer was incorporated into the Gelug prayers to Dorje Shugden anyway. As you may be aware the practice was originally a Sakya practice to begin with. It’s not about keeping to a ‘pure
Gelug or being Rime on the other hand.

(6) The 84,000 teachings of the Buddha refer to the methods that Buddha Shakymuni taught to lead people to liberation/enlightenment. It does not refer to the number of schools or lineages. Even within a school or lineage, you will have many, many different methods to achieve enlightenment.

Also, please do not apologise, your questions do not come across as trying to criticise at all. To ask genuine questions, like you have, is part and parcel of the Buddhist path. Buddha Shakyamuni after all taught that when you don’t know something, to ask to get more knowledge. In fact, in Buddhism a teaching is not given unless asked for or requested by someone. Hope all these answers helps. Thanks.

Dear Nhat Khang,

Kawang and Kanshag are two names for the same prayer. The Shakpa prayer is slightly different.

You can find the visualisation and more about the practice here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/kawang-a-dorje-shugden-confessional-practice.html

If you have set yourself a target to achieve, it is better to recite in your formal sadhana rather than reciting any other time. The Kawang prayer is very long, so reciting 100,000 will take you a couple of years most likely, unless you have the time to spend 4-5 hours a day doing it. I would suggest that you set a lower target for yourself. Then once you reach that you can set a new target. For people who are not used to doing long and sustained levels of practice such high targets are not achievable, due to unfamiliarity with such an amount of practice and also daily affairs.

I wish you the best in your practice though, it will be very good for you. Thanks.

Dear Nhat Khang,

I’m very sorry to read that you have been going through all of this. I can understand that it is a very difficult time for you.

Usually when we pray, we have very specific things in mind that we want to happen, and actually we are very fixed in the way that we want it to happen. Chances are however, we will never actually get things the way we want, because our thinking is actually based on our attachments and also because we simply don’t have the karma or merits to get that thing in that very specific way. We don’t have the karma to get the results that we are looking for in that manner, or the conditions around us are not right for us to get it, even if we do actually have the karma. So, when we pray and things don’t go our way, we get disheartened or disappointed.

The Buddhas are the embodiment of compassion, so every time you invoke and pray to them, they are trying to help you for sure, 100%. However, it’s due to our karma and our frame of mind that we cannot receive their help.

There are some key aspects that we need to remember:

1. The Buddhas can definitely help us however if we just pray and nothing else, nothing will happen. We ourselves need to put some effort in to achieving a goal and the Buddhas will be able to help us achieve that goal quicker and easier. For example, if you want to do well in business, if you only pray but don’t actually actively work, you won’t get good business. But if you actively engage at improving your business in a productive and beneficial manner, no matter how small and pray at the same time, for example to Gyenze, then your business will do very well.

2. When we are facing issues we should not have a very specific way that we want the help. The Buddhas will definitely help with the issue, but most times it’s not the way in which we wish for, due to the previously mentioned reasons. So, simply be open to however they help, which is usually in unexpected but we have the karma for them to help us in that way. So, you can pray to the Buddhas to help overcome your issues, but don’t be too fixed on which ways you are expected that help to come. The Buddhas will help according to your karma and merits, and the causes and conditions around you to help solve those issues. They way to develop this openness is by learning about the Three Jewels, their qualities and deepening your refuge in you them. All of this is taught in detail within the Lamrim teachings.

Another way in which we make our prayers come true is by actually transforming ourselves to become better people. When we develop that type of positive energy, it’s easier for the enlightened beings to help us achieve our goals in life. So it’s not just about praying, but transforming ourselves.

In your case, in a moment of anger, you said such a thing about coming back as a Yaksha. Unfortunately, our words have power, even if said out of emotions. To remedy this situation, you should apologise to those people if you can contact them. Next you should try to purify the negative karma you created. Since you are already practising Dorje Shugden, you can recite the Kawang prayer more to help purify, but don’t just recite, you must engage in the visualisations too. In addition, you can recite more of the main verse to Dorje Shugden when you do serkym. Try doing at least 21 times or 108 times if you have the time and are able and request him strongly to help your situation.

When you invoke upon Dorje Shugden or any enlightened being, they are instantly there to help you. But there is one thing that blocks their way, and that is your karma. If you do things to change your karma, transform yourself from the inside, then it becomes easy for them to help us.

You feel shame and regret at the moment, that is okay. But don’t get swallowed up by that feeling. Use that shame and regret to motivate you to become a better person so you don’t act like that again. Engage in contemplations on anger, or breathing meditation to understand more about your emotions and get a hold of them so they don’t overcome you to the point where you will create more negative karma.

This book may help, it’s very useful in helping to understand our emotions and how they effect us, and progress on the spiritual path: https://www.vajrasecrets.com/insightful-meditation

I sincerely hope all of this will help you.

Dear Jen,

Thank you for your question and very sorry to read that you have been going through this.

Usually when we pray, we have very specific things in mind that we want to happen, and actually we are very fixed in the way that we want it to happen. Chances are however, we will never actually get things the way we want, because our thinking is actually based on our attachments and also because we simply don’t have the karma or merits to get that thing in that very specific way. We don’t have the karma to get the results that we are looking for in that manner, or the conditions around us are not right for us to get it, even if we do actually have the karma. So, when we pray and things don’t go our way, we get disheartened or disappointed.

The Buddhas are the embodiment of compassion, so every time you invoke and pray to them, they are trying to help you for sure, 100%. However, it’s due to our karma and our frame of mind that we cannot receive their help.

There are some key aspects that we need to remember:

1. The Buddhas can definitely help us however if we just pray and nothing else, nothing will happen. We ourselves need to put some effort in to achieving a goal and the Buddhas will be able to help us achieve that goal quicker and easier. For example, if you want to do well in business, if you only pray but don’t actually actively work, you won’t get good business. But if you actively engage at improving your business in a productive and beneficial manner, no matter how small and pray at the same time, for example to Gyenze, then your business will do very well.

2. When we are facing issues we should not have a very specific way that we want the help. The Buddhas will definitely help with the issue, but most times it’s not the way in which we wish for, due to the previously mentioned reasons. So, simply be open to however they help, which is usually in unexpected but we have the karma for them to help us in that way. So, you can pray to the Buddhas to help overcome your issues, but don’t be too fixed on which ways you are expected that help to come. The Buddhas will help according to your karma and merits, and the causes and conditions around you to help solve those issues. They way to develop this openness is by learning about the Three Jewels, their qualities and deepening your refuge in you them. All of this is taught in detail within the Lamrim teachings.

I really hope this helps you. Thank you.

Dear Jason,

Heruka Vajrasattva is a purification practice. Everything that you are experiencing is the effects of that purification. If you are engaging in the full retreat, you will have done a puja before the retreat started, such as Kalarupa puja to remove obstacles, and during your retreat, you should be engaging in Dharma Protector practice to help lessen the physical obstacles. Hopefully, you are doing that.

However, you are experiencing a lot of physical obstacles. You need to contact your guru that gave you the Heruka Vajrasattva initiation immediately and seek for help. If you cannot contact him/her directly, please contact his senior students or his Dharma centre or organisation for help. As you have a guru-disciple relationship, we cannot come in the way and give you advice about what to do as this may counter your guru-disciple bond with your guru.

If however, you are practising without having the appropriate initiation, please stop immediately. Heruka Vajrasattva is a tantric practice that requires initiation taken from a qualified guru who is supposed to guide you in the practice and retreat. It will create a lot of physical and Dharma obstacles if you are practising without the initiation.

I hope you are able to contact your guru to help solve this issue. Thank you.

Dear Li,

The Sanskrit word for enlightenment is ‘nirvana’ and the Tibetan word is ‘jangchub’.

The word for enlightenment during Buddha Shakyamuni’s time was the Sanskrit word, ‘nirvana’.

Thank you for your good Wesak wishes. We hope you had a very meritorious day as well!

Dear Peter,

We don’t have this service available at this time. We do however have a free online Tibetan Astrology calculator which uses the Mewa system. You can have a look here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/tibetan-astrology/tibetan-astrology.html Hope this helps.

Dear Herald,

Thanks for your questions.

1. Khentrul Thubten Lamsang was a reincarnation of Gedun Nyedrak. And Tsem Rinpoche was the reincarnation of Khentrul Thubten Lamsang. So in terms of these three lifetimes: 1. Gedun Nyedrak, 2. Khentrul Thubten Lamsang & 3. Tsem Rinpoche. You can read more about Tsem Rinpoche’s previous lives here: https://www.tsemtulku.com/previous-lives/

2. Okay, so person A hurts person B.

Person B created the causes to be hurt by person A specifically in the past. This karma manifests in so that Person A and Person B are put together in a situation together. However, it is still a conscious act on the part of Person A to actually hurt Person B. However, this act can be driven by emotions that Person A couldn’t control, and this is actually a mix of both Person A and Person B’s karma.

In short, yes, karma is confusing. In fact the full extent to which karma works can only be known by a Buddha. However, we should have at least a basic understanding of how karma works, so that we can improve ourselves and transform. If you try to think about it too deeply, it becomes an intellectual exercise rather than something that actually changes our behaviour for the better. Tsem Rinpoche gave a simple yet very powerful teaching here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/discovering-yourself-a-teaching-on-karma-mindstream.html. You can also find out more about karma in the Lamrim teachings.

3. If you would like to commission artwork, please contact KSA : https://www.kechara.com/services/buddhist-art/. If their current artists are able to do something like this, they will be able to help.

Thank you!

Dear Khang,

Usually the guru will assign Dharma protectors to his students. Most of the time, the guru will assign one main Dharma protector as the Dharma Protector of their monastery or Dharma centre. So everyone who is part of that monastery/centre follows that practice. For example, Tsem Rinpoche assigned the Protector Dorje Shugden as the main Dharma Protector of Kechara, so all students engage in his practice daily.

As you know, Setrap is naturally included in Dorje Shugden’s practice. When you invoke upon Dorje Shugden, Setrap will come as well. Some people however feel that they have a close connection to Setrap as well. If you want to recite Setrap’s mantra, then you can recite the mantra after reciting Dorje Shugden’s mantra, then continue with the rest of the daily Dorje Shugden practice.

If you want to engage in Setrap’s full practice, you can do this also but in addition to your Dorje Shugden practice. However, if you want to replace your Dorje Shugden practice with Setrap’s practice, please contact the monks who originally introduced you to the practice. As you have explained, the practice was introduced to you by your guru’s disciples. Since you have a guru, we cannot recommend anything that replaces what his students have introduced to you. You should seek their advice. I hope this helps.

Dear Patrick,

1. Forgiving someone does not purify the karma that they collected by hurting us in the first place. Though it does lessen the effects of the karma that they will experience because the pain that they caused us is lessened when we forgive them. Forgiveness however, is not about that other person but ourselves, and how we can let go of emotions that lead ourselves to create negative karma.

2. In regards to the Lamrim teachings, we should put the teachings into context. There is no commentary to explain this, however I believe that the sexual organs of our physical body are such that their function is procreation, which necessary involves a man and woman and one method. However, this is quite a strict rendering of sexual misconduct. Tsem Rinpoche had a more applicable explanation of what we should consider sexual misconduct in the world we live in today, which is not to harm others through sexual activity, whether physically or emotionally.

3) Yes, Dorje Shugden was recognised as part of the Gyalpo Sum, together with Setrap and Tsui Marpo (who later became Kache Marpo). Actually the term Gyalpo does not necessarily mean that the protectors are worldly, instead we believe they are enlightened beings emanating in the worldly form. Just like the Dalai Lamas and Karmapas are said to be emanations of Chenrezig. If you read the actual propitiation prayers from the Sakya tradition, it’s clear that very renowned Sakya Trizins considered Dorje Shugden to be enlightened. Dorje Shugden is still practiced within the Sakya tradition, even though not widely known, due to the political issues surrounding his practice. You can read more about Dorje Shugden in the Sakya Tradition here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-sakya-lineage-dorje-shugden.html

4. Setrap’s Torma Offering is included in the Medium-Length Setrap Puja. You can find this in the Setrap practice boxset available here: https://www.vajrasecrets.com/setrap-box-set-english. Also included is the Short-Length Setrap puja book, tsatsa and a book about his practice. Unfortunately, I do not have a soft copy of this prayer. I hope all these answers help.

Dear Sane,

I watched the links you sent. Yes, they are considered to be new age spirituality rather than actual Buddhist practice. You can engage in them if you wish because they are in relation to Kuan Yin. Anything in relation to an enlightened being will be beneficial, however for actual practice that we engage in, it should come from authentic sources. Only then do you know it is reliable and has a lineage. These are very important as practices themselves have a lineage of blessings that go back to that actually deity themselves. So when you engage in authentic practices, you receive blessings and transformations not just from your visualisation and recitation of the mantra but through the energies of the practice itself.

If you are just reciting the Mani mantra, then yes it is fine to visualise Kuan Yin. However, if you want to engage in the actual practice that comes from the Tibetan tradition, it is better to visualise the deity as Four-Armed Chenrezig. I hope these answers help. Thank you.

Dear Sonam Rinchen,

There are many definitions of wind horse, some have to do with astrology, some with formal prayer practice, and some with the energies in the body. The methods are different for each. In general, if you are talking about in terms of energy within the body, you can practice Nine-Round Breathing: https://youtu.be/pDaj2CeGXwY I hope this helps. Thanks.

Dear Sonam,

You can find our Tibetan Astrology calculator here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/tibetan-astrology/tibetan-astrology.html. Please note, this calculator use the Mewa system and not the pebble system. We do not currently have a calculator for the pebble system. Thank you and I hope this helps.

Hi Adithya,

Hazy or blank visualisations are usually due to not having done things like this before, so it’s just that you are not familiar with doing this. Here are some suggestions:

1. Start off which general shapes in your visualisation, for example the outline of the deity in a solid single colour. Over a period of time, once you are able to do this, then continue by slowly adding details and colours every time that you do the visualisation. You will be able to building up your visualisation like this over time and eventually it will be bright, details and moving.

2. Some people find that engaging in breathing or mindfulness meditation naturally helps their visualisation ability. This is because it builds awareness and concentration. Here is more info about mindfulness meditation: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/inspiration-worthy-words/live-your-best-life-100-days-of-mindful-meditation.html

3. Familiarise yourself with what you should actually be visualising. This is actually the more important of these methods. So it is to learn and memorise what you should be doing in your visualisation, what the deity looks like, what they wear, their body position, their implements and ornaments, etc. This can be done by reading their iconography or by familiarising yourself with an iconographically correct image of the deity. When you have something memorised, it will be easier for you to replicate it in your visualisation. You will find that is becomes very easy to do.

I hope all this helps. Thank you.