Dear Anonymous,

His Eminence Tsem Rinpoche has taught a method to help protect us from black magic and spirit harm. It is available here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/trakze-to-dispel-black-magic-spirits.html

Sometimes, a person’s beliefs or views differ from our own. Since you mentioned this person’s social media, if you find what he posts antagonistic then there is no need to follow him on social media. I cannot comment as to the person you mentioned, as I do not know him or his work. However, if you are looking for a method to protect yourself from any form of negative spiritual harm, you can check out the link above to Trakze’s practice. I hope this helps.

Dear Diwa,

Thank you for your question. Yes it is permissible just to visualise Dorje Shugden if it is not feasible for you to have an altar. Dorje Shugden is an enlightened being and as such would not want you to have negative experiences with your family. On the contrary, when we practice Dorje Shugden, we should have more harmony with our family, even if their faith differs from our own.

That being said, please remember to respect the wishes of your family. They practice their religion in a certain way, and as Buddhists, we are taught to respect the beliefs and faith of others even if it does not match our own. At the core of all religions is compassion hence we should be respectful.

Though you cannot set up an altar to Dorje Shugden since you engage in his practice, there is nothing wrong since it is due to your current circumstances. Perhaps in the future, if your circumstances change, you will be able to set up an altar as you wish to do.

Reciting his mantra and engaging in his practice without an altar is still beneficial. If you consider him to be your Dharma Protector, then he will be. Even just thinking about Dorje Shugden calls upon his enlightened energies. So simple visualising and engaging in mantra recitation is still beneficial, even if you don’t have a physical altar. I hope this helps.

Hello again Marcus!

The key to success for sadhana practice is to do them consistently everyday with focus. As such, it can and does get a little overwhelming if we try to practice too many sadhanas in a day, especially when we have other commitments that we need to fulfill, such as work, studying, family life, etc.

Since this is the case, it would be best just to concentrate on one sadhana. Since you have strong faith in Dorje Shugden, we would recommend that you follow the Diamond Path sadhana daily. However, if you would like, you can include the mantras of other deities you like, between the sections of Lama Tsongkhapa’s Guru Yoga and the Invocation to Dorje Shugden. This way, you do not need to recite the full sadhana of these deities, only their mantra recitation, and you still get the benefits of their practice. But again, it would be best to keep your practice consistent daily. Therefore, most people opt not to include additional mantra. This is however, dependent on your own timing and other commitments. I hope this helps!

Dear Marcus Foo,

First let us say that we are very happy to hear that you are engaged in daily sadhana practice. This is a very good thing to do and creates a strong connection to the Buddhas, which is very beneficial for the transformation of the mind.

You have listed quite a number of sadhanas. Usually we don’t engage in so many sadhanas in one day, because we actually focus quite strongly on one or two practices. This is done with as much visualisation associated with that sadhana as possible.

In regards to your altar, it is permissible not to do your sadhana in front of your altar. For example, you have a family altar outside, but you can still do your sadhana in your room, in the case your parents do not allow you to keep your mini-altar in your room.

Alternatively, you can gently explain to your parents who these enlightened beings are that you have on your altar. If they are willing, then you can ask them if you place these images on the family altar, together with Chenrezig. In this way, you will have one nice family altar, and then you can do your practice in front of the altar outside. Ultimately, all the Buddhas are of one mind, they just appear differently.

If however, they do not let you keep your mini-altar and do not allow you to put the images on the family altar, you can do either one of two things. Simply continue to do your practice in your room, or do in front of the family altar anyway. Chenrezig is the main image on your altar, but that doesn’t mean you can do your other practice in front of the altar as well. He is an enlightened being, as are the other Buddhas you are practicing. There is no different.

In this case where you don’t do your daily practice in front of the altar, what is most important is that you make sure the altar is properly maintained wherever it is. That means it is clean, tidy, respectful and that you also make offerings everyday. I hope this helps. Do let us know if we can help you with anything else.

Dear Anonymous,

Thank you for your interesting question. In regards to prayers, you can recite in any language you like. If you find it better to recite in Tibetan, then you can do so, but if you prefer to recite in English that is fine also.

There is a difference when it comes to mantras however, as mantras are the form of the Buddhas in sound. The way the mantras are taught should be recited in that manner. This applies to short mantras and long mantras as well. In addition, the English translation or meaning of the mantra may be quite longer compared to the original pronunciation of the mantra.

His Eminence Tsem Rinpoche gave a fantastic teaching called Mantras – Holy Words of Power. You can watch this teaching or read the transcript here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/mantras-holy-words-of-power.html This teaching will probably be of interest to you. Thank you and I hope this helps.

Dear Yash Kumar,

Thank you for your question. Unfortunately, we cannot perform Yangdup pujas here in Kechara Forest Retreat at the moment, because there are currently no monks with the qualifications to perform the puja here. Also the puja is not one that is conducted often and is usually done in the place where the energies of wealth and increase are to be attracted.

You can read more about what a Yangdup puja is here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/kechara-13-depts/yangdup-wealth-puja-2017.html

We do have a puja that we can offer that has the same increasing energies as the Yangdup puja and can be done for you. It is known as the Gyenze Puja, which you can read more about and sponsor here: https://www.vajrasecrets.com/gyenze-puja-fund

I hope this helps.

Dear Luke,

You are right that the Diamond Path prayers and the Shize text are in fact very similar. The only difference is actually the mantra. So, you don’t need to do the Shize text as a daily sadhana in addition to the Diamond path. Since you are focusing on Shize, you can just use the Diamond Path prayers as usual, but when it comes the mantra section, instead of reciting the usual mantra of Dorje Shugden and the entourage mantra, you recite that of Shize and entourage instead. The rest of the prayers remains the same.

What you can do differently is the associated visualisations. So instead of visualising Dorje Shugden’s main form during the prayers, you visualise Shize instead. You can follow the visualisations as laid out in the Shize article: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/downloads/shize-a-practice-for-healing-and-long-life.html

Dorje Shugden and Shize as the same, so you don’t need to engage in the both of their practices daily, you just need to do one of them. It’s just that when you do Shize’s practice you gain the benefits associated with his practice first before the rest of his benefits (which is the same as Dorje Shugden’s general benefits). I hope this makes sense. Thank you.

Dear R,

Thank you for your question. In regards to some of our longer pujas, you are correct that they include Yamantaka prayers in them. These prayers are usually only done by those who have the Yamantaka initiation. However, these pujas require these prayers to be recited. As such His Eminence Tsem Rinpoche gave permission for us to recite these prayers only during these pujas, as they are an integral part of the pujas.

Hence, for those of us who do not have the initiation, we do not recite these prayers at any other time such as in our daily prayers. In fact, reciting tantric prayers or mantras without the appropriate permission from your Guru actually creates negative karma and obstacles to:

a) receive the actual practice in the future, and

b) creates obstacles for your practice.

This can lead to you giving up the practice of the Dharma and creates other obstacles for your spiritual path. This point also applies to reading tantric texts and commentaries.

That however does not mean that we will never receive tantra. It is never too late to practice tantra, but we must be prepared well. Rinpoche always taught us to practice the Dharma in daily life, and to make the connection with deities like Vajra Yogini and Yamantaka through things like making offerings, so that in the future when we receive the practice, we will be successful in her practice.

The following teaching by Pastor David may be of interest to you:

Easy Dharma for the New Normal: Basics of Tantra
https://youtu.be/V-pcr_OmOgc

I hope this helps. Thank you.

Dear FL,

Thank you for your questions. Yes, some materials are said to multiply the effect of certain associated mantras. This is explained in a fantastic teaching given by His Eminence Tsem Rinpoche titled Mantras – Holy Words of Power (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/mantras-holy-words-of-power.html)

The teaching covers which materials are best used while reciting which type of mantra, how to recite correctly, and a whole host of others important things to know when reciting mantras. You will find all your questions answered in this teaching. I hope this helps. Thank you.

Hello!

Thank you for your question. We are very glad that you are going to engage in this period of contemplation for one month. In addition to things that you have mentioned, which are all very good, you need something to focus on during your one month retreat. Here is an article that might be of interest to you: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/kechara-13-depts/5-practical-tips-for-a-spiritual-retreat.html

We would suggest two things. The first is focusing on a Buddha-deity and engaging in their practice and mantra recitation, with offerings etc.

Here are some deity retreats we commonly engage in:

> Tsongkhapa Retreat Instructions (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/tsongkhapa/tsongkhapa-retreat-instructions-and-prayer-text.html)
> Dorje Shugden Retreat: A powerful practice to fulfill wishes (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/dorje-shugden-retreat-a-powerful-practice-to-fulfill-wishes.html)
> Instructions for Tsem Rinpoche’s Name Mantra Retreat (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/great-lamas-masters/instructions-for-tsem-rinpoches-name-mantra-retreat.html)

The second is to read Dharma books, and contemplate the Dharma in your life. For example, you can use Liberation in the Palm of Your Hand (available here: ). I hope this helps.

Dear Luke,

Thank you for your questions. In the traditional sense, vajra and bell is only used once you have tantric initiation. However, Tsem Rinpoche has said that students can use them to create the causes to receive initiation in the future. There is no problem with using it during the sections that you have mentioned, but there are very specific ways of how they are used and methods of playing at these sections. Hence it will be difficult since you have no one physically around you to teach you. You can watch a very short teaching about using them here: https://www.youtube.com/watch?v=V-Z9tgtfx7E.

That being said there are actually some rules regarding playing them. In most cases, practitioners do not use vajra and bell during their daily sadhanas unless they have permission from the Gurus to do so. Usually, in our tradition they are used only during pujas or ceremonies. This is to maintain humility, and not to show off that you are engaging in practice. Also if there are people around you who could be disturbed by the sound, you wouldn’t actually use the ritual instruments.

For the throwing of rice for auspiciousness, again this is not something that is usually done in one’s daily sadhana, only during pujas and ceremonies. However, there is nothing wrong with doing so during your daily practice, as long as you have a good motivation, not for reasons to look good to those around you, etc.

I hope this helps. Thank you.

Dear Anonymous,

Thank you for your question. His Eminence Tsem Rinpoche accepted everyone, and this includes LGBT students. For Rinpoche anyone and everyone who wants to study the Dharma sincerely and transform themselves for the better was and is welcome to attend the Kechara organisation and be a student. Rinpoche did not discriminate against those whose sexuality did not conform to heteronormative views.

Being LGBT is an expression of sexuality just like being heterosexual. It is not inherently good or bad, so for Rinpoche there was no judging or condemning involved. Sexuality is obviously a form of desire, and the form this desire is expressed, from a Buddhist perspective, is due to karmic imprints from previous lives.

One of the goals of Buddhism is to overcome the negative effects of desire in all its forms, including sexuality. So Rinpoche was more concerned about people overcoming these negative effects and tendencies, rather than the outward forms of its expression.

As such Rinpoche did not require students of the Dharma to be celibate, even if LGBT. You can practise the Dharma whoever you are, in whatever situation you are in. The Buddhas help everyone with discrimination.

That being said, for those who want to go deeper in spiritual practice, Rinpoche ordained Pastors within Kechara. There are two type of Pastors. The first are lay Pastors, who are not celibate, and who can have committed relationships or get married. The second are Sangha-to-be, meaning they are training to take monastic ordination. As such Sangha-to-be remain celibate as monastic ordination includes vows of celibacy.

I hope this helps. Thank you.

Dear Anonymous08,

Thank you for your question. You can find more information about pastorship here: https://www.kechara.com/kechara-house/pastors/

Unfortunately, we do not have a branch in the Philippines at the moment.

Thank you. I hope this helps.

Dear Krystal,

Thank you for your question, but we do not understand your question completely. In Buddhism, there is no concept of a soul but of mind or consciousness. If a person is alive, then the mind is in the body, so there is nothing to retrieve because it’s already inside the person. However, if you mean if a person is psychically open, if another entity or being can enter the body, then yes in Buddhism we believe that it can.

If you would like, you can leave another question with more details as to what you are referring to and we will be happy to reply. Thank you!

Dear Help Seeker,

Of course! Anyone can request Dorje Shugden’s help as a Dharma Protector. After completing your chanting of the Heart Sutra and Diamond Sutra daily, you can invoke upon Dorje Shugden to help you.

You can find information about Dorje Shugden and his practice here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/beginners-introduction-to-dorje-shugden.html

Dear Carlos Gomez,

Thank you for your question. Of course, anyone can learn the Six Yoga’s of Naropa, whoever they are, from qualified lamas. This however is dependent on finding a teacher and then you own practice. The teaching belongs to the Highest Yoga Tantra practices. So in order to learn them, you must have an appropriate deity initiation, have received the commentary to the deity practice, be practicing the deity every day without fail, and holding one’s commitments.

Before reaching that stage however, qualified lamas will make sure that you have a firm foundational knowledge and practices in order to be successful in Highest Yoga Tantra. They will start with the basics, what is Buddhism, the Four Nobel Truths, the Eightfold Path, and then gradually teach more advances teachings such as the Lamrim, Mind Training Techniques, etc. Only once you have knowledge, experience, understanding and practice of these, will a qualified lama give tantric initiation, which come with many vows and commitments. Then they will proceed with the Six Yogas.

This may seem daunting, but many people all over the world have gone through this and are successfully practicing. You should contact you nearest Tibetan Buddhist centre, and enquire about their study and practice programmes. The Six Yogas of Naropa are practiced within all four main Tibetan Buddhist traditions, so if a centre near you has a qualified lama, you should contact them and inquire there.

Dear Shamik Banerjee,

Thank you for your question. There are two ways of looking at this situation. The first is from the viewpoint of this life and a very practical level. So, if a person is taking monastic ordination and decides to leave his or her family, then of course the person should make sure that the family will survive and be okay with them. If they did not, then of course this would constitute bad karma, because they indirectly caused harm by not ensuring that their family was provided for.

That being said, from the viewpoint of future lives, it would actually benefit the family of that particular person who took monastic ordination if they dedicate the merits generated from holding monastic vows to their family. Taking ordination is actually the opposite of being selfish, because that term would only apply if we took the context of the situation to be just for this life. But every single being will have countless future lifetimes as well until they reach enlightenment. This merit that is generated, if done sincerely with a correct motivation, and supposing that the person holds their vows well, is far greater than the negative karma that may come about if that person’s family falls into bad times without them.

However, from a proper Buddhist viewpoint, which covers both this life and future lives, everything must be taken together. A person leaving their family behind should try their best to ensure that they are not helpless, but at the same time should dedicate the merits from holding vows towards their family’s future lives as well, and ultimate enlightenment. Taking ordination at the expense of others is not encouraged at all, however if a person is truly set on taking monastic ordination, they should do everything they can to make it happen, and this would include making plans for their family’s wellbeing in some cases. I hope this helps.

Dear Help Seeker,

Thank you for your question. We are sorry to read that you are facing such a difficult time. H.E. Tsem Rinpoche has shared a very powerful method to overcome financial difficulties and not having conducive environments, and that is the practice of Gyenze, who is a form of Dorje Shugden. You can find all you need to know about Gyenze, how to engage in the practice, and even the prayers and other resources in this article: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/dorje-shugden-gyenze-to-increase-life-merits-and-wealth.html. We hope this helps you. Thank you.

Dear Dom23,

We are glad to read that you attracted to Buddhism. To start with you should have a firm grounding of what Buddhism is all about. We have an article about books that are a must read, which you can find here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/books-that-are-a-must-read.html. These will help you and provide a basis on which to learn more about Buddhist practice. Of course the articles on this website will also be of great benefit to you and your practice of transforming your mind.

In regards to daily practices you can do, we would suggest that you start with the Guru Yoga of Lama Tsongkhapa. This is the most foundational practice within our lineage of Buddhism. You can watch a fantastic teaching by His Eminence Tsem Rinpoche here about it: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/me/tsongkapas-daily-practice-video-commentary.html

I hope this helps. Thank you

Dear Carlos,

Thank you for your question. The specific mantras and meditations to unblock chakras and purify the nadis or energy channels actively are only undertaken as part of the Highest Yoga Tantra practices such as Vajra Yogini, Yamantaka, Heruka, etc. These practices require initiation from a qualified master, and then study of the practices and commentaries to the practice. There are two stages to these practices. First is the Generation Stage and secondly, the Completion Stage. The practices to actively unblock chakras and purify the energy channels belong to the Completion Stage practices.

Before receiving initiation into any of these practices, the teacher will judge if you have a firm enough grounding more foundational teachings such as Guru Devotion, Lamrim Practice, daily sadhana practice, etc.

Here is an article that you may be interested to read. It’s called Vajrayogini – The Powerful Divine Red Lady (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/vajrayogini-the-powerful-divine-red-lady.html)

That being said, the mantra of any enlightened being or Buddha necessarily moves the winds within your energy channels and helps to unblock your chakras, but this is not done actively. It is a side benefit of the practice and takes a longer time than the practice of Highest Yoga Tantra deities. I hope this helps.