Dear James,

Usually blessed pills are either consumed directly, used for statue or stupa insertion or kept on the altar. As you said they can also be used to make blessed water which we can drink. As for the blessing of lakes and other bodies of waters these are usually done through pujas.

However, as you are probably not trained in such pujas, it would be acceptable to place some blessing pills into the water to bless the environment and beings there in. But you must have a very good motivation when doing so. Think that you are helping the beings by blessing them through the power and energy of the pills. Take refuge first and then at the end make a strong dedication. If you do this, then it is fine.

And on another note, it’s very good to read that you are thinking of the other sentient beings. It is extremely beneficial to think about others on the spiritual path.

Thank you.

Dear Jimmy,

The Mindrolling tradition is a very authentic and powerful lineage, as are others in the Tibetan tradition. In fact, Tsem Rinpoche used to tell use stories of previous Mindrolling Rinpoches to highlight their attainments, even though they are not Gelug lamas.

If you have received blessed pills from that tradition, it is entirely up to you what to do with them. Actually, not all blessed pills are meant to be eaten, that depends on the type of pill that is actually is.

You can still keep the rilbu, that is not a problem at all. You can either use it for statue or stupa insertion or simply keep on your altar. As they blessed.

Alternatively, you can just keep them stored away nicely, and if you happen to meet a Nyingma pracitioner, you can offer it to them for their use. That way, they will benefit from the blessing of their lineage.

I hope this helps answer your question.

Thank you.

Dear Sunny,

Even though Shangmo Dorje Putri is a being who is under the control of Kache Marpo, who himself is within the enoutrage of Dorje Shugden, she is an extremely powerful unenlightened spirit.

We have provided information about her on this blog for information purposes only. We should not engage in the practice unless authorised to do so by a high lama who can explain the practice to you, including her mantra.

This is because Shangmo Dorje Putri is an unenlightened Bamo spirit, who can cause great harm to those who are not qualified enough or authorised to interact with her.

Sorry that we could not be of more help on this matter. Thank you.

Dear Gour,

We are very happy to hear that you are practicing Dorje Shugden’s mantras. Actually, it’s not 100% necessary to have the oral transmission of the mantra to be able to practice Dorje Shugden. It can be practised by everyone. So you can rest assured that when practice Dorje Shugden you will still gain benefit.

The empowerment of Dorje Shugden is quite rare, it is actually known as a life-entrustment initiation. This is because to receive this, you must have received the Vajra Bhairava initiation first, which itself requires quite a lot of groundwork, preparation, guru devotion etc. You can read more about the Dorje Shugden Life-Entrustment intiation here: https://www.dorjeshugden.org/blog/dorje-shugden-life-entrustment-initiation

In regards to receiving a lung (oral transmission) online from a qualified lama of our tradition, as far as I am aware, our lamas have said that things like oral transmissions and intiaitions are not possible to do either through video call or online. They need to be received in person.

Thank you and I hope this helps answer your question.

Dear Chavonne,

Thank you for your question. The word “tantra” and indeed the practices of tantra have definitely been corrupted in popular culture. People think it is just about, as you put it “sexual knowing and understanding of one’s body” or physical acts with a partner.

Tantra is actually a system of practice that leads to higher states of consciousness and ultimately enlightenment. The imagery used in tantra can be sexual in nature, but that doesn’t means its all about physical copulation. There is a lot of meaning behind all imagery in tantra, not necessarily corresponding to what we perceive is happening in the imagery itself.

Tsem Rinpoche has an old but very good teaching here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/tantra.html This is a very good introduction to what Tantra is in the Buddhist context.

In regards to the link you sent, this is from someone teaching Kashmiri Shaivism, which is a branch of tantra in Hinduism, not Buddhism. But the person has used an image of a Buddhist deity on the page. From what I understand of that tradition and the description on the page, this person seems to know what they are talking about.

I hope this helps.

May all be auspicious!

Dear Khang,

You can find both the Tibetan Phonetics and English translation of the praise to Dorje Shugden, composed by His Eminence Kyabje Dagpo Rinpoche on page 42-51 of the Diamond Path prayer book. It is included in the short version of the Daily Sadhana of Lama Tsongkhapa and Dorje Shugden. I hope this helps.

Thank you.

Dear Lee Sun,

Yes, there is a difference between Sang and Sur.

Sang is offered to the Dharma Protectors and sometimes the Yidams (meditational deities). Most Sang prayers can be recited without initiation, etc. For example, the smoke offering to Dorje Shugden, available here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/incense-offering-to-dorje-shugden.html Anyone can engage in this Sang offering.

The Sur offering, or more correctly the Tsa Sur offering is a smoke offering to the Three Jewels as well as those who have recently passed on and are in the bardo states. Such bardo beings are at the mercy of their karma, so the smoke offering is said to nourish them and alleviate some of their karma so they can take a good rebirth and not suffer as much. It’s a common practice among Tibetan Buddhists that this practice is performed during the 49 day period of a person’s passing to aid them on their journey to their next rebirth.

The offering is made by burning various types of herb incense, tsampa (roasted barley flour), butter, and other ingredients. Other types of commonly available herb incense such as sandalwood, white sage, etc., can also be added to the mix before it is burned.

The ability to make such an offering does not actually come from the smoke itself, but the practitioners ability to generate themselves as Chenresig or another type of tantric deity, usually belonging to the Kriya Tantra classification. As such in our tradition, this offering can only be performed by those with the appropriate initiation and practice conferred by a fully qualified tantric guru. Though there are many texts available nowadays elsewhere online, the method to actually make the offering should be taught directly from your guru, otherwise the offering won’t actually be effective.

For that reason, we don’t provide the Tsa Sur text publiclly here on this site or share information about the practice, as it is only taught by a guru once you have received the appropriate initiation. Hope this helps.

Dear Steven,

If the top is only slightly loose, then by all means please try to fix back on yourself. If it cannot be fixed, please consult your Dharma centre, where you received the wealth vase from. The vases are highly consecrated during pujas, so if any part of the inside of the vase is damaged or the items inside, it needs to be handled carefully.

Please remember that wealth vases should never be handled with your bare hand, always handle with a khata, gloves, etc. This is out of respect to the Dzambala, because he resides in a properly consecrated wealth vase. Hope this helps. Thank you.

Dear Rojal,

Thanks for your question. Nice to see you back here. Yes, you can have as many Buddhas, Bodhisattvas, Dharma Protectors as you wish. Some people like to keep many images, other people like to keep their altars more simple. It’s entirely up to you. Traditionally speaking the Lamas and Buddhas would go in the centre, the Bodhisattvas and yidams on the left side, and Dharma protectors on the right side. But the arrangement is up to you.

On the left side, you should have a Dharma text to represent the speech of the Buddha and on the right side, you should have a stupa, to represent the mind of the Buddha. That way you have the complete set of Body (image), Speech (Dharma text) and Mind (Stupa) of the Buddha. Then it is considered to be a complete altar. I hope this helps. Thanks.

Dear Jen,

The usual offerings for Green Tara, are the peaceful sensory offerings (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/one-minute-story/sensory-offerings-demystified). Additionally, you can make water offerings, fruit, incense, light, candles, vegetarian foods, etc.

You can learn more about offerings from the following YouTube videos:

Sensory & Water Offerings – Tsem Rinpoche
https://www.youtube.com/watch?v=y0GHVUYd6lE

What are Peaceful Offerings?
https://www.youtube.com/watch?v=IuOBfcOrwEA

How to Practice – EP3: Making Sensory Offerings
https://www.youtube.com/watch?v=ttibgBWoMa0

How to Practice – EP4: Making Water Offerings
https://www.youtube.com/watch?v=5vL4cdFK3Vk

Dear Punna,

When we have a chosen a particular tradition to practice, we should go all the way with it. Whichever that tradition is, we should keep and practice it strongly. If we mix the teachings with other traditions then we will get confused on how to practice properly, etc.

In regards to you visiting the Theravada temple, of course you can visit. You should make offerings the holy Sangha there, that would be very good. No matter which tradition they are, they are Sangha. We should respect all traditions.

In regards to their activities, if it is prayers, pujas, etc. then it is okay to attend their activities, as long as you are clear that you are attending to generate merits, etc. In regards to attending teachings, etc, if you have chosen the Gelug tradition to practice it is better not to attend as you will end up getting confused in your own practice. But by all means, you can support their giving of teachings, by giving sponsorship, or in whatever way that they need help, etc. This would be very good as you are helping the spread of the Dharma for those pracitsing that tradition.

However, you should also inform them that you are practising the Tibetan tradition, so that they are aware. I hope this helps. Thank you.

Dear Luna,

Sorry to read that you are having such a difficult time after your procedures. In relation for someone reading a person’s Sadhana when the person is critically ill, this was in relation to a person being extremely ill such as in a unconscious state, etc.

If we are able to recite, even if unclearly, we should still recite the sadhana ourselves rather than have someone recite for us. This should only be a last resort, when we are critically unable to talk at all, etc. So for the moment, under you are completely healed, you should still recite your daily sadhana, even if not clearly. If your situation is very painful, you can whisper your recitation. That is still acceptable. I hope this helps and you recover from your procedures quickly.

Dear Hoa,

Thanks for your question. This specific sang offering to the Nagas is not used within the Gelug tradition. If I’m not mistaken this Lhasel Chenmo sang offering belongs to the terma tradition within the Nyingma lineage.

Generally speaking, within the Gelug tradition the majority of Naga pujas are not engaged in, unless the pracitioner has completed the prerequisite deity retreats and even then they are trained to perform the pujas before actually engaging in them. This is because it can be difficult to engage in Naga pujas effectively. Tsem Rinpoche was very strict in regards to Naga pujas, etc.

However, there is one practice that can be done, which is the recitation of a Sutra, which is available here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/apology-to-the-naga-realm.html. Even then, there are very specific things that you need do to, such as being vegetarian, etc, so as not to anger the Nagas. You can read the introduction to the article to learn more. Thanks.

Dear Kenny,

Thank you for your question. The first part of the prayer, refers to the Dharma Protectors that we usually practice such as Lord Setrap, Palden Lhamo, Dorje Shugden, etc. In order to benefit from their practices, we need to develop a strong relationship with them, that is why their practices are done daily.

The second part, which starts “Other protectors,” actually refers to worldly (unenlightened) protectors. That is why the lamas recommend not to propitiate them, unless there is a specific need and only under close supervision from our guru.

Praising Tara as your the sole protector shows you the qualities of Tara, who is extremely compassionate. Tara is a deity who covers both the roles of a yidam or meditational deity that can take you to enlightenment and also a protector in that she can create the conducive conditions we need to practice the Dharma and also to remove obstacles, etc. But even for Tara, you do need to develop a strong relationship with her, by engaging in daily practice, making offerings, etc. I hope this helps.

Dear Kata,

Yes, Palden Lhamo is an enlightened Dharma Protector and certain prayers can be practised without having empowerment. You can find more information about her and the prayers that you can practice, together with her sacred mantra here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/palden-lhamo.html

Hope this helps. Thanks.

Dear Kevin,

Thanks for your question. No, the mantra roll will not lose it’s power or integrity if you open then. However, they are some points to remember:

> Mantras are rolled tightly like that so there more copies of the mantras for insertion purposes. And they are rolls because they are easier to insert. Mantras are also the form of the Buddhas in sound (even when written), hence Dharma texts and mantras are respected. So it you do open the roll for whatever reason, you should be careful to wrap them back tightly again.

> The second point is the yellow covering (which is usually made out of cloth), is an offering to the Buddhas. Just like adorning Buddha statues with robes and clothing is an offering. Hence, the covering should also be put back correctly and nicely on to the mantra roll.

I hope this helps. Thank you.

Dear Anonymous,

If you wish to practice Palden Lhamo and not Dorje Shugden, that is fine. Both are enlightened Dharma Protectors, so there will not be any unfortunately circumstances. And yes, you can switch.

However, and this is the main point, once you have chosen which Protector to practice, you have to be consistent. If you are not consistent and perhaps keep switching between the two, you will not experience the most benefits from either practice. The purpose of Dharma Protector practice is to get benefits in both worldly and spiritual life to help us, however we must be consistent and commited to our practice to get the real benefits. If you would like to practice Palden Lhamo instead, that is wonderful. But it would be best to stick to Palden Lhamo’s practice from now on and do it consistently.

You can take refuge in front of your altar (which would include an image), that is very much done when you can’t attend the ceremonies at Dharma centres, etc. Here is Kechara, we have a service in which we take you through the Refuge ceremony only if you cannot attend our events physically. During the ceremony, you would be in front of your altar at home. You can email Care@Kechara.com if you are interested.

Other vows are different. For example the 8 Precepts need to be received in person or online for the 1st time. Then after that you can take the 8 Precepts whenever you want in front of your altar or image, as you already have the vows. Other vows, such as the layman vows, monastic ordination, Bodhisattva vows, etc, need to be received in person from someone holding those vows.

I hope this helps.

Dear Will,

Yes, both samsara and nirvana are inseparable. But in order to understand what that means, you have to realise that us enlightened beings think in different terms with the enlightened beings. This is due to our karma, ego, self-cherishing, etc.

The Buddhas and Bodhisattva’s want to help beings overcome karma and their self-cherishing so that they can become fully enlightened. So samsara and nirvana are not the same, as the way that you are thinking. You can think of it more as a state of being rather than a physical place. That may help you to understand it better.

This is all a little to complicated to fit into this small section here I think. You can read the teachings such as the Lamrim to understand all of this better. I hope this helps.

Dear Lee Shuin,

Thanks for your question. This is fine if you are just helping them pronounce normal mantras and prayers (as in those that do not need empowerment to practice).

There is nothing to worry about in regards to transmissions, because you do not have the meditations to actually do them. So when your friend is repeating after you, there is no transmission or mistakes on a spiritual level. However, you are just being a good friend helping them to pronounce the mantras/prayers correctly, which is very good.

You can refer them back to their guru also, or senior students from their centre, who can guide them further on pronounciation of mantras and prayers.

I hope this helps!

Hello Kok Lee,

The Udanavarga Sutra known as Chedu Jopei Tsom in Tibetan is the Sanskrit equivalent to the Pali Dhammapada. The Tibetan Dhammapada text is different, it is a translation of the Pali Dhammapada. The benefits of both of these texts are the same, generation of tremendous merits and progress on the spiritual journey, etc.

In the Diamond Path sadhana compiled by Tsem Rinpoche, two others mantras are included. The first one is for healing and long life. The second was is for increasing inner and outer wealth. At this point, you can also chant the mantras of any of the other forms of Dorje Shugden. However, if you are concentrating on a specific form of Dorje Shugden, please note that the visualisation during the prayers would be of that specific form and the visualisation during mantra recitation would be specific to that form also.

For legal cases, such as visa appeals, paperwork, etc., you can focus on the main form of Dorje Shugden. You can follow the standard mantra visualisation, but during that think strongly that you are receiving Dorje Shugden’s help for that issue. You can also offer more of the main verse during Serkym to receiving Dorje Shugden’s help faster. If in dire need offering the serkym and recite the main verse 108 times.

I hope this helps. Thank you.