Dear Tyler,

Yes, you can recite the 35 Confessional Buddhas without prostrating physically. Either way, the recitation should be done with the Four Opponent Powers to make it even more effective in purification of negative karma.

If you are going to prostrate then there are different ways that you can do it:

1. If you can memorise all the names, then recite as you actually do the prostrations.

2. Recite one name, then make one prostration. Then recite the next name, and then do a prostration. Do it like this until you finish all 35.

3. Recite all the names while sitting down, then get up and prostrate 35 times, then sit back down to continue the rest of the prayer.

The first method is considered the best. But it takes time to get to this point, so number 2 is advised until you can memorise them. Number 3 is also acceptable. And you can recite in either Tibetan or English. I hope this helps.

Dear Ray,

Pastor David was teaching from an old retreat text that H.E. Tsem Rinpoche compiled for close students, meaning that Rinpoche gave these students specific permission to recite this text even if they did not have the Vajra Yogini initiation.

For those who do not have this specific permission, you continue with the rest of the text. There is an updated retreat text that everyone can use, which is available on this article: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/dorje-shugden-retreat-a-powerful-practice-to-fulfill-wishes.html

In regards to Vajra Yogini, there are other things that you can do to create a connection with her, without needing her initiation. For example, there is the tea offering to Vajra Yogini which you can do. You don’t need her initiation and this creates a very strong connection with her. It is available here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/tea-offering-to-vajrayogini-for-the-1st-time.html I hope this helps you. Thank you.

Hi Sandra,

Thank you very much. Sorry for the late reply!

Dear Sandra,

I think you are referring to Tsem Rinpoche’s Guru Yoga? He was not Lama Tsongkhapa, however there are many benefits to doing his Guru Yoga, I’ll list just a few for you:

> Generates a lot of merits
> Creates stronger connection with Tsem Rinpoche so that you can meet him again and again in future lives
> Creates the merits needed for Rinpoche to turn the Wheel of Dharma in the future
> Creates a strong connection with our particular lineage, the lineage of Lama Tsongkhapa
> Bestows the blessings of all the lineage lamas, meditational deities and Dharma protectors associated with our lineage, especially Heruka and Vajra Yogini
> Creates the merits we need to be successful in actually practicing the Dharma and transforming our lives, etc.

Dear Le Nhat Khang,

Traditionally, a Kangso is not done individually. In fact, even with the monastic setting it is never done alone, always in the main prayer hall and it is only done once a month, unless there is a need for it (for example someone sponsors it due to a serious issue).

The Kangso set up is very extensive and requires all of these to be done. There are many rows of sensory offerings, wrathful offerings, torma offerings, etc. It not feasible to do this puja at home.

The Kangso must have a tantric part to it at the beginning. In our tradition, this is Yamantaka. You must have initiation to do this, or permission from your Guru to simply recite this section during Kangso puja only. Here at Kechara, we have this permission, so anyone who joins can recite this part. Reciting this section outside of this once a month puja environment can create problems for you if you don’t have the initiation. For example, your Dharma practice will degenerate and it will create obstacles for you to receive teachings and actual deity initiation in the future.

For home practice, it is best to stick to the Diamond Path sadhana as these prayers do not require initiation. You can make extensive offerings on the altar to generate more merit, and concentrate on Dorje Shugden’s mantra recitation. This will be very good and is something that can easily be done in a home environment. I hope this helps.

Dear Sandra,

In regards to contemplation meditation, the best way to do this is by following the Lamrim. Here at Kechara, we use the text Liberation in the Palm of Your Hand (https://www.vajrasecrets.com/lamrim-liberation-in-the-palm-of-your-hand). This text actually covers all the meditation topics that you need to progress from the very beginning of the path, all the way up to the meditations on emptiness. It’s a very big book. The key to successful practice is to actually sit down and contemplate on each and every point (section) of the book according the logic that is presented. Then you will be see that your contemplation meditation will work, and very quickly in order to see negative qualities and get rid of them from your mind. I hope this helps. Thank you.

Dear Omahhum,

I’m guessing that your not being allowed to make water offerings is due to a family member restricting your making of offerings or is it due to something else?

Yes, using plastic containers with lids would be ‘downgrading’ because previously you were using bowls. However, it is best to still make offerings that not to make them at all. And offerings should always be made according to our ability or situation. So if you are restricted due to conditions at home, then it’s best to find ways around it to still make the offering. So using a plastic containers or even small water plastic or glass bottles is a good work around. As usual, be sure to change the water in the containers every day, just like you would change the water if in offering in a bowl.

Alternatively, you could fill the bowls with rice, pearls or semi-precious stone or crystals if you have the means, then place the containers/plastic water bottle/glass water bottle on top of that. So you are still using the bowls and are still making water offerings (albeit in some sort of container). In that way, you haven’t ‘downgraded’ but you are still making water offerings. I hope this helps!

Hi Vuoi,

Another way to have handled the situation was to have told your family member afterwards that you were actually doing your sadhana or prayers. And that you had the intention of helping them after you had finished. In that way, it could have calmed them a little bit and would have probably made them feel less bad.

In regards to Dorje Shugden torma offering prayer, this should only be done when you actually have a torma offering physically to offer. If are not offering torma physically, then you should skip the torma offering prayer. I hope this helps.

Dear Anonymous,

In regards to the day that Wesak is celebrated, you celebrated on the correct day. It is according to the time period of your region when you celebrate. So since was celebrated on the 15th, then you celebrate on the 15th even though in another part of the world, it was already the 16. The merits of course still count and they are still multiplied. What matters more if how you spend the day, what you do to generate merit and the types of prayers that you make with faith on that day.

In regards to disposing of Dharma items, there is something called “dissolution” to be done on those items before they are respectfully disposed of. This is where you invite the energies of the Three Jewels into yourself. This is generally done for Dharma texts, but can be done for images in those texts as well. You can find a quick video guide on how to do this here: https://www.kechara.com/how-to-dissolve-dharma-items/

I hope this helps.

Dear Yan,

Thank you for your question. This is the first time that I am hearing of such an incident, but let me try to explain as best as I can. Since Kurukulle is a wisdom dakini, she dances. It’s also a sign that she is an ‘active’ deity, in that her energies are magnetising. So, her iconography is very much linked to who she is as a deity and her ‘function’.

That being said, when we engage in tantric practices we can go through certain uncomfortable experiences. Though, this usually only occurs in higher tantric practices. However, I think perhaps this is what is occurring for you in your practice. I’m guessing that your initiation allows you to self-generate as the deity.

If Kurukulle’s iconography were different, then her path of practice itself and the function and benefits of the practice would also be different too. In this case, as you have her practice, you need to find a way to overcome this tiredness to advance. Tsem Rinpoche advised people in the past who had difficulties or problems with their tantric practices to engage in more purification practices for some time, say like 1-2 weeks. This can help solve the issue if done correctly, as these problems come about due to our negative karma, which kind of acts like a block to our practice and they can manifest in different ways. When I read your message, this was the first thing that came to mind.

However, since you have received initiation, you should request your initiation master for advice on how to over come this properly. You have a spiritual connection with that master, through the initiation. Hence, according to the tantric code of conduct, you should always refer to him or her for advice and guidance according to your practice. I hope this helps. Thank you.

Dear L,

Here are two articles on this blog which may help you understand laziness:

> https://www.tsemrinpoche.com/tsem-tulku-rinpoche/current-affairs/the-one-minute-method-for-overcoming-laziness.html
> https://www.tsemrinpoche.com/tsem-tulku-rinpoche/great-lamas-masters/three-kinds-of-laziness.html

Many Dharma text talk about Laziness and how to overcome it. This is actually done through the practice of Joyous Effort, one of the Six Perfections. You can find out more here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/introduction-to-the-six-perfections.html , scroll down and click on the grey tab that says “#4: The Perfection of Joyous Effort”

There you will find an explanation of the three types of laziness when it comes to practising the Dharma and the three types of Joyous Effort to practice that counters them. I hope this helps.

Dear Trang,

H.E. Tsem Rinpoche had many meditational deities. To name just a few of them: Heruka, Vajra Yogini, Yamantaka, Chitamani Tara, Gyalwa Gyatso Chenrezig, Manjushri, Trakpo Sumtril, Medicine Buddha, Green Tara, etc., etc. The list is too long to provide here. I hope this helps.

Dear WLY,

Thanks for your question. Yes, what you have understood is absolutely correct. The sound has not meaning, it is empty. However, what you have described is just one aspect of emptiness as actually, emptiness applies to literally everything from physical objects, non-tangible objects (like sounds) and even the thoughts in our minds.

Emptiness is described in many different ways and can be learned in many different ways. The best and most succinct way is to follow the Lamrim teachings. Within teachings, learning about emptiness can be summed up into two sections:

The first is the emptiness of the self.

The second is the emptiness of phenomena (which means everything else, apart from the self. This includes sound too).

Out of the two of these, it’s more important to learn about the emptiness of the self first. If you are able to understand that and then put it into practice in meditation to achieve actually insight into emptiness, then when it comes to the emptiness of phenomena, it will be easier.

You should read the Lamrim teachings, which is a guided manner through the complete Buddhist practice. This is because the teachings on emptiness actually require a very firm grounding in other Dharma topics, otherwise the understanding will only be superficial and it will be fleating, it won’t last long in your mind.

The Lamrim test we use is called Liberation in The Palm of Your Hand, its available here: https://www.vajrasecrets.com/lamrim-liberation-in-the-palm-of-your-hand

I hope this helps.

Dear Sandra,

Thank you for your question. You can stay up to date with the project on our Facebook Group here: https://www.facebook.com/groups/relicstupa.

Hope this helps.

Dear Luna,

We do not have the PDFs for these practices available.

However, you can read more about Maitreya and his mantra here: https://resources.tsemtulku.com/buddhas/lower-tantra/maitreya.html

The Hayagriva practice requires initiation within our tradition, hence the practice is not available. However, you can read a little bit about Hayagriva here: https://resources.tsemtulku.com/buddhas/lower-tantra/hayagriva.html

Thank you.

Dear Yue,

Habits/tendencies are overcome in a couple of ways. The first is to apply the antidote to that particular tendencies or habits. For example, when you are angry, you need to apply patience. When you are too attached, you remember impermanence, etc. That is on the first level.

The second level is to learn more about Karma and the 12 Links of Dependent Origination and meditation on those topics.

Then, we come to the development of bodhicitta and how to train as a bodhisattva. The ultimate level is to attack the very root of what causes us to have habits/tendencies. This is the realisation of emptiness.

All of this that I have described is what the Lamrim teachings are all about. We have weekly classes on the Lamrim, the next in-take is next year in January. The classes are online. You can find more information here: https://www.kechara.com/learn/

There is also a very good teaching by Tsem Rinpoche here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/tendencies.html. This would be a very good place to start.

Dear Anonymous,

A. Name mantras of lamas:

Kyabje Pabongka Rinpoche: OM AH GURU BENZADHARA METRI SHASANA DHARA KARMA SARWA SIDDHI HUNG HUNG

Kyabje Trijang Rinpoche: OM AH GURU BENZADHARA SUMATI JANA SHASANA DHARA SAMUDRA SIDDHI HUNG HUNG

Kyabje Zong Rinpoche: OM AH GURU BENZADHARA SUMATI BIRYA MUNI SHASANA DONZA SIDDHI HUNG HUNG

B. Red Garuda is a deity that is not commonly practiced within our tradition. So, we do not have much information about the deity or the mantra. However, we have a thangka that shows another form of Garuda available here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/one-minute-story/a-powerful-healer-avalokiteshvara-simhananda. It doesn’t have much information, but the form shown in the thangka is known as Shabala Garuda.

C. The full form of Kalarupa’s practice does require initiation. However, there are some prayers that you can do to Kalarupa without initiation. One is here together with the mantra that you can recite: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/sadhana-prayers.html#27. We also have an article about Kalarupa here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/kalarupa.html

D. Yes, during your daily sadhana, when you recite Om Shapta Ah Hum, you ring the bell.

E. For your altar, if you are using a real candle, then during your prayers it should be lit. However, you can use a small electric (battery powered) candle instead, and leave it on all the time. That what I do for my own altar. For the food offering, if you are using multiple wrapped candies, then it’s okay to leave them on the altar for a while. There is no need to replace them daily. But just be careful of insects or ants if they candies are very sweet!

F. The Bon religion is actually the indigenous religion of Tibet before the introduction of Buddhism from India. It does not fall under Buddhism. It is a religion in an of itself.

I hope all these answers help. Thank you!

Dear Sandra,

For people without tantric initiation, sadhana creates a connection with the Buddhas for two main purposes, the generation of merit and purification of negative karma. In addition, depending on the practices we are doing, we can develop certain qualities necessary for our spiritual progress. Medicine Buddha grants healing for example, both physical and mental; Manjushri grants wisdom and intelligence; Chenrezig grants compassion and loving-kindness, etc.

So, when we stop daily sadhana, we no longer receive these benefits or strengthening our connection with the Buddhas. Hence, we are once again at the mercy of the full force of our karma. So we will suffer and continue creating karma rather than transforming ourselves and creating merit, which is necessary for spiritual advancement.

For those who have initiation, daily sadhana is actually a commitment. When they don’t do it, they break their vows. In doing so, not only do they not progress on their spiritual path, but also create a lot of negative karma as they break their promise. However, even in that case they can repair their vows and continue on if they wish.

Daily sadhana can help everyone, even lay practitioners like you and me. It does not depend on having a lot of Dharma knowledhe or practice. Though having more knowledge will deepen your practice of daily sadhana and make it more effective. I hope this helps.

Dear Vuoi,

Thank you for your question. There are 18 Lamrim texts and commentaries. These are all of differing length. Some are long, others short, some more scholarly, some more experiential, some for formal recitation during meditation, etc.

Lama Tsongkhapa’s Lamrim is actually quite scholarly, as Lama Tsongkhapa backs up each point he makes with references to the great classic scriptures of ancient Indian. Lama Tsongkhapa’s Lamrim text therefore is quite long, so for the average modern lay practitioner is will take a long time to study, let alone put into practice. Most people won’t understand some of the nuances of the text either as they don’t have a background studing the ancient classics.

On the other hand Pabongka Rinpoche’s text is shorter and is based on his own practice of the Lamrim. Hence, it is more of an experiential text rather than a scholarly one. Even though it is shorter, it includes all the points that Lama Tsongkhapa’s text does in terms of actually praciting it.

That is why Tsem Rinpoche recommended Pabongka Rinpoche’s version to study and that is why it forms the core of Kechara’s educational programmes. That is not to say that Tsem Rinpoche did not recommend Lama Tsongkhapa’s Lamrim text, he did, but only to those who could spend more time and effort in studying, learning and practising compared to the average person who has secular commitments.

Traditionally, even within the Monasteries, Lama Tsongkhapa’s text is not used for teaching purposes. If there is a teaching on the text, that is why it is considered such a grand affair and the teachings can last days if not a month or more. Usually, it is the shorter texts that are used. I hope this helps to answer your question. Thank you.

Deaer JW,

There is a short mantra of Ksitigarbha that you can recite. It is: OM AH KSHITI GARBHA THALENG HUM

I hope this helps. Thank you.