Dear Charlene,

If you are taking the example of Rinpoche’s previous lives, there were also spiritual teachers, hence they would not be practiced as yidams or meditation deities. This is the case with Tsem Rinpoche and all of Rinpoche’s previous incarnations. To call upon his blessings, as mentioned in the previous question, this is done through Guru Yoga practices.

Also, you’ve mentioned the practice of Dorje Shugden. This practice is a Dharma Protector practice, not a yidam or meditational deity practice. Though there are some Dharma Protectors who can be practised as both, as their practice arose in that manner, for example Sengdongma or White Mahakala. The practice of Dorje Shugden however is purely a Dharma Protector practice. Thanks.

Dear Charlene,

Yidams are meditational deities with very specific functions. Tsem Rinpoche was a guru, so he would never be practised as a yidam. You can however practice the Guru Yoga of Tsem Rinpoche, which is available here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/great-lamas-masters/instructions-for-tsem-rinpoches-name-mantra-retreat.html you can read the commentary to the practice and engage in it daily, but you don’t need to follow the retreat rules and guidelines as set out in the post.

The function of Guru Yoga is to provide huge amounts of blessings, inspiration and merits for our spiritual transformation. The article explains more about what the Guru Yoga is and how to do it in the commentary section. This can be done by anyone and there are no vows or commitments that need to be taken. It can be done every day. I hope this helps.

Dear Anonymous,

Purification is a big topic and a little too complicated to explain in detail here. Basically, when you engage in the purification, you use what are know as the Four Opponent Powers. Depending on how strong you generate these within your mind and how much effort you put in to purification practice, there are three results. The lowest results is that you stop some of your karma from multiplying, the middle result is that you lessen the effects of some of your karma and the highest result is that you purify that karma completely, so you don’t need to experience the result any more.

When you are engaged in heavy and extended periods of purification practices, such as when in retreat, some times what happens is that as the karma is being purified you will feel its lessened effects. For example, if you have a particular negative body karma that means you may get into an accident, and you are engaged in heavy purification practices, because the force of that karma is very strong and the Buddhas are helping you to get rid of it, maybe you get an ache in your leg because you sat on your meditation cushion too long. Or perhaps you have the karma to go through tremendous emotional suffering, so when in retreat this can manifest as a disturbed mind that cannot concentrate. This is due to the middling level of purification and the blessings of the Three Jewels.

When engaged in purification practice generally or an a daily basis, such things are less likely to occur, almost never. So in that sense, purification practices do not make negative karma manifest in unfortunate circumstances as we usually think about. If your practice is middling level during intensive practices, yes, some times it can manifest, but in a very different and controlled manner.

Another example, perhaps you have the karma to be in a serious car accident, but on a daily basis if you do purifications practices, such as Vajrasattva or Protector Kawang, you have been purifying karma slowly over time. You haven’t got rid of the karma completely, so if the causes and conditions are right, then that karma will still ripen, but to a small extent. For example instead of being serious harmed physically, you only a small scratch, but apart from that everything else is fine. I hope that makes sense? Thank you.

Hello Charles,

It’s really good to read this. Before you actually ask that guru, you should do your research. Understand the lineage teachings of your guru, which tradition, how long he/she has been practising and teaching, etc. You should also check the qualities of the guru, these can be found in teachings such as the 50 Verses of Guru Devotion. Once you have researched and checked thoroughly, you need to come to a decision whether or not you can commit to that teacher. The guru-disciple relationship is very, very important in our spiritual path. So you should prepare yourself by reading more about the importance of the guru and the guru-disciple relationship.

Once you have come to an informed decision, you should arrange with the temple to meet that guru. You should prepare offerings before hand. This can be anything from your heart, but traditionally they are representations of the body (Buddha images, such as a statue, thangka, printed and framed image, ect), speech (and Dharma text) and mind (stupa) of the Buddhas. When you go to see the guru to request taking Refuge with them, you should prostrate three times to the guru, offer a khata to them, then present the offerings, and finally request to be their student and ask them to grant Refuge. The act of taking Refuge with a teacher in Tibetan Buddhism, makes that person your guru and the guru-disciple relationship is established. I hope all of this helps. Good luck on your spiritual journey.

Dear Sane,

Of course. That would be very good and beneficial for you. The Praises to the 21 Taras can be recited by anyone, any time. The best would of course be during your sadhana (daily practice), but it can be recited any time of the day. If you are trying to memorise it, it is good to recite it as much as you can. The trick with memorising a text is to recite it out aloud, rather than in your head. That way you will memorise it quicker. I hope this helps.

Dear Anonymous,

Thank you for your question. The way to get over your fear is to learn more about Tibetan Buddhism, its beliefs, the benefits of the practice, etc. When we come to practise something new we can either be skeptical/fearful of it, or on the other hand, we can be over enthusiastic about it. Either way has it’s detriments. So the best thing for you to do before you decide if you really want to practice Tibetan Buddhism is to learn more about it.

You can do the following to find out more before making your decision.

1. Here is a list of must read books for anyone interested in Tibetan Buddhism or practising Tibetan Buddhism. These books have all been recommended by Tsem Rinpoche, our spiritual guide : https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/books-that-are-a-must-read.html

2. You can slowly read through the articles on this blog. Tsem Rinpoche created this virtual space to be a repository of information so that people can learn. The best category for you to learn more and in the process answer your questions in the Buddhism category (you can find this at the menu on the top of the page)

3. If you are not much of a reader, you can watch the teachings by Tsem Rinpoche on his YouTube channel. There are many videos there, ranging from a couple of minutes to a couple of hours : https://www.youtube.com/@tsemrinpoche

The questions you have asked are too broad for me to answer properly here, best you learn about Tibetan Buddhism slowly and decide for yourself if you want to practice or not. I hope this helps.

Dear Ian,

That’s a very interesting dream. Have you been doing a lot of Manjushri practice? In regards to the dream, that does not count as self-visualisation, because it was unintentional in your dream. Hope that helps.

Dear Oaka,

Thanks for your question. Actually it is a very interesting one, but you guess the answer already. Yes, the fully enlightened beings are no longer bound by karma. Actually that is one of the definitions of enlightenment, that one is free from the law of karma. So, they can definitely help us when we are suffering to alleviate our suffering, but why is it they cannot always help us, for example when you prayed to Avalokiteshvara to help the people affected by the tragedy of Cyclone Mocha? You already included it in your questions, it’s karma. The force of our own negative karma is what stops them from helping us. In this particular case, from the angle of karma the Cyclone was ultimately caused by the negative group karma of people living in that area. However, some people’s negative karma ripened and they died, but many people’s negative karma did not ripen and they did not die. Even with the power of your prayers and the prayers of others around the world, the enlightened beings could have helped many people, stopped their negative karma from ripening, so they didn’t die. We don’t have the ability to check this, we must go on faith. But for some people, their negative karma was so strong, that the prayers and merits generated for them wasn’t enough to allow the enlightened beings to help them. Karma plays a very big role in samsara, how we suffer and also understanding karma is how we progress on our spiritual path. That is why the basis of Buddhism, is not to create negative karma and at the same time purify the negative karma that we already have. Then we won’t suffer and the Buddhas can help us even more. I hope this answer helps.

Hi Sonia,

If you are in love with someone and would like to marry that person, then you need to make sure that person feels the same way about you. This is something you need to work towards yourself, as it depends on personal compatibility, personality, etc. You should let him know how you feel about him and go from there. There are no methods in Buddhism to make another person fall in love with you or marry you. I hope this helps. Thank you.

Dear Sane,

Thank you for your question. Merit is the positive potential that we need to generate to become enlightenment. It is different from karma, once created properly, it cannot be used up, it will never diminish. You will always have it, and it will benefit you from the very moment you create it all the way up to your enlightenment.

Now, when you dedicate the merit, it doesn’t mean that you literally give your merit to that person. That’s not how it works. When you do something good, you generate merit, it’s tied to you, so when you dedicate that merit to others, it’s not that you give it to them, it’s kind of like you are directing the energy of towards them. I hope that makes more sense?

You can read more in the Lamrim about generating merit, the difference with karma, what is needed to develop merit properly (because most of the time, we may not actually be generating merit but only good karma).

Here are some other sources to help you:

https://youtu.be/RtDkvAMSUKA

https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/discovering-yourself-a-teaching-on-karma-mindstream.html

Hope this all helps with your understanding and practice. Thank you.

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.