Dear Negin Talebi,

I am sorry but none of the Kechara Pastors are trained to make predictions of this nature as of yet. That being said, if you wish to have good business and money, depending on your karma, you can engage in the daily prayers to either Dzambala or Gyenze Dorje Shugden.

The prayer to Dzambala can be found here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/sadhana-prayers.html#14

The prayers to Gyenze Dorje Shugden can be found here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/dorje-shugden-gyenze-to-increase-life-merits-and-wealth.html

Both prayers can be engaged in daily, and have the function of increasing both material and spiritual resources. Material resources refers to worldly livelihood, whereas spiritual resources refers to conducive conditions for spiritual practice.

Alternative, you can either of these pujas sponsored for yourself or loved ones. They are available here:

Dzambala Puja: http://www.vajrasecrets.com/wealth-puja

Gyenze Dorje Shugden Puja: http://www.vajrasecrets.com/gyenze-puja

Dear Marc,

I do not know of a Dorje Shugden practitioner who is currently in Montreal. Perhaps you could search online to find out.

Dear Andrew,

I have checked through our current translations of Setrap’s prayer text that we use in Kechara House, entitled Shartse’s Jewel. Unfortunately it does not include an incense offering prayer for Dorje Setrap.

Dear Harold Musetescu,

There are different stories relating to the death of Tulku Drakpa Gyaltsen. We follow the particular lineage as taught to us, as with any practice within Buddhism. The particular lineage stating that Tulku Drakpa Gyalsten was murdered by being strangled by a khata stems from His Holiness Trijang Rinpoche, who received the practice from His Holiness Pabongkha Rinpoche. Trijang Rinpoche composed a very large text detailing Dorje Shugden’s history, function, enlightened nature and a whole host of prayers and rituals to preserve the practice, entitled Music Delighting the Ocean of Protectors. Within our lineage of practice, this text is the definitive source of information regarding Dorje Shugden.

Different origin stories are not uncommon, but the end result is the same. Take the Buddha Tara for example. There are two origin stories regarding Tara. The first states she was a Bodhisattva who vowed to attain enlightenment in the form of a woman, after the comment was made that she should pray to become a man in her next lifetime to facilitate her enlightenment. Taking the vow, and practicing over many lifetimes she gained enlightenment while in a woman’s body. The second story states that Chenresig, full of enlightened compassion, saw the plight of sentient beings suffering in cyclic existence and began to cry. The tears formed a great lake, from which sprang the Buddha Tara who told Chenresig not to worry as she would help him alleviate the suffering of sentient beings.

Dear Thank You Kindly,

In Buddhism there is no belief in a God, as in the Christian sense, that is omnipresent, omniscient and omnipotent. Buddhism does not believe in one supreme being. On the other hand Buddhism does not believe in the Devil either, which in the Christian sense is the embodiment of evil. Therefore there are no fallen angels in Buddhism either.

All sentient beings within existence fall into the Six Realms, which are the God Realm, Demi-God Realm, Human Realm, Animal Realm, Ghost Realm and the Hell Realm. Each sentient being takes countless rebirths within these Six Realms, until achieving enlightenment. Once achieving enlightenment, in short, they are no longer bound to take rebirth in these realms.

The numerous spirits/entities/ghosts mentioned in the Sutras, on the whole, are beings that have taken rebirth in the Demi-God and Ghost Realms. Sometimes these beings harass beings from other Realms, such as humans, due to strong impulses and karmic imprints from previous lives. In essence there are no sentient beings who are inherently evil, as “good” and “evil” are actually concepts that we mistakenly prescribe upon things. They do not exists inherently, we label things as good and evil. That is a reason why different cultures view different things as either good or evil.

I hope this answers your question, please feel free to ask more.

Dear Alex,

You are right in your observation of Amitabha’s practice. In regards to your questions there are a couple of reasons why this form of practice may not be emphasised within certain lineages.

For example, a person’s practices stem from what their Guru(s) gave them. Hence some people do not engage in the practice of Amitabha because this wasn’t a practice that their Guru’s told them to practice. As individuals with our own karma, each of us has affinity with various Buddha figures. The Guru would bestow practices to the student according to their affinity and various needs.

Another possible reason is that there exist within Tibetan Buddhism, ways to achieve enlightenment within just one lifetime, hence one does not to wait until the time of death to be taken to Amitabha’s Pureland, and then practice from there. These practices belong to the Highest Yoga Tantra.

That being said, the practice of Amitabha exists with the lineages of Tibetan Buddhism. In fact Amitabha is classed among a very important set of five Buddhas known as the Five Dhyani Buddhas that play an important role within Vajrayana Buddhism. I hope this helps.

Dear Pema Thinley,

The Lamrim as texts are not meant simply for intellectual understanding. In fact they are meditational manuals and guides for living. The texts are arranged in the correct sequence of practice and contemplation, therefore you read from beginning to end without skipping. What is most important is that with each chapter, you must first understand it intellectually, then contemplate its meaning and finally apply it in your life. For example there are passages in the Lam Rim that mention in graphic detail the suffering faced by those reborn in hell due to their karma. These passages are meant to inform you of what the sufferings is like so you have a strong desire not to go to the hell realms, and also to motivate you to engage in actions that ensure you do not go to hell. For example, not to kill any sentient beings, or be involved in trades that include killing. From there you do the opposite, which is you treasure life, and you start becoming a compassionate person.

This is just one example. There are many others. Rather than simply having an intellectual understanding however, the Lamrim is intended to be put into practice within your life. I hope this helps.

Dear Jason,

We all have a lot of negative karma from previous lives that effect us in this life. When we engage in retreat, we begin to purify that karma. This can lead to the manifestation of small accidents and slight turbulence in your mind. This occurs as it is actually your karma that is being purified. The other benefit from retreats is the generation of merit.

His Eminence Tsem Rinpoche has advised that when engaged in retreat, one should offer prayers to the Dharma Protectors, in an effort to minimize the physical effects of any purification. For example you can engage in the practice of Serkym, Praise and Mantra recitation of Dorje Shugden during every session, before the completion dedication. This will help to alleviate any obstacles you are facing.

Therefore what you are facing is not bad luck per se, but the the purification of your karma. When these obstacles arise during your retreat, you should actually think strongly that your negative karma is being purified. Actually you should not consider it bad. As you are in retreat, especially if you include the aforementioned Protector prayers, these karmic effects are not usually that serious. If you have experienced two car accidents, got sick, lost important documents and broke your phone then you had the karma to do so. What is important to remember here is that these karmic potentials were already there, waiting to manifest. If this was left unpurified, the karma would have multiplied, therefore the physical effects of being in a car accident would have been much worse, for example you may have been seriously injured. I hope this explanation helps.

Dear Bryan,

You are correct to say that Magadha Sangmo is a previous incarnation of His Eminence Tsem Rinpoche. Magadha Sangmo is also included in the incarnation lineage of Dorje Shugden according to one list recognised by past masters who were highly attained. However, that is not the only recognised list of Dorje Shugden’s past lives. There also exists other recognised incarnation lineages of Dorje Shugden that do not include Magadha Sangmo, for example one that begins with the Mahasiddha Virupa.

It is not uncommon for enlightened minds to manifest in a number of emanations within the system of the Three Forms (Trikaya) concurrently. Neither is an enlightened being bound to a linear succession of incarnations, and it is not uncommon for two or more physical incarnations to exist within the same time period. For example, His Holiness the Dalai Lama is an emanation of Avalokiteshvara. And at the same time His Holiness the Karmapa is similarly recognised to be an emanation of Avalokiteshvara. To give another example, both the lines of the Sharmapas and Panchen Lamas are recognised to be emanations of the Buddha Amitabha.

High lamas such as His Holiness Pabongka Rinpoche and His Holiness Zong Rinpoche were regarded as Heruka. And there are many more living examples of this phenomenon. Therefore it is just as likely that the mind stream that was Magadha Sangmo could emanate into different forms and bodies.

Dear Alex,

You have asked a very philosophical question indeed, and one that I would not be able to answer fully in such a short space. Within Buddhism there are many thoughts on this. From what i have been taught, there is slight difference with how you have explained this.

Yes, all of us have the Buddha nature within in us, but this does not mean to say that we were once Buddhas and now we are not. What this actually refers to is the innate potential in all of us to BECOME enlightened. All sentient beings have this innate potential. It is common to all sentient beings. This Buddha nature is “potential” which can come to fruition through our own efforts. It is not therefore that we were all Buddhas. It is described as “Buddha nature” to inspire us, to motivate us and for us to realise this potential.

Dear Pseudonimo,

Thank you for your post. This section is actually answered by the Kechara Pastors. I would advise that you engage in the practice of the Guru Yoga of Lama Tsongkhapa. This practice can help to calm your mind in preparation for your exams. Here a link to the commentary by His Eminence 25th Tsem Rinpoche: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/me/tsongkapas-daily-practice-video-commentary.html

This practice also invokes upon the energies of Manjushri which is very good for those studying and taking exams.

You can add prayers to Dorje Shugden after the Guru Yoga to help eliminate any obstacles in your path. I would suggest adding the Invocation, Serkym, Mantra and Praise to Dorje Shugden. If you would like there is a Daily Sadhana of the Guru Yoga and Dorje Shugden, available here: http://www.vajrasecrets.com/diamond-path

Dear Mervin,

I’m afraid that the majority of your question did not get posted. Please also note that this section is answered by the Kechara Pastors. If you can re-post your question we are more than happy to help.

Dear Renee,

Would you be able to give me some more information? In what ways do you not like the family you are born in?

Dear Curious,

You are right that it can be easier for ordained monks and nuns to achieve enlightenment faster than lay people. This is because they are holding their vows and can spend all their time in learning and practicing the Dharma without having deal with the issues surrounding normal lay life.

However, the achievement of enlightenment is also possible for those of us who are not ordained. If you are involved in Dharma work this is a very good start as you have made the compassionate commitment to engage in work that benefits other beings. This in itself creates a lot of merit and purifies the negative effects of karma, both of which can facilitate realizations, as long as you have the right motivation. You see, the practice of Dharma is more than just ritual prayers and mantras, it is actually the transformation of the mind. Rituals and prayers can help facilitate this.

To transform the mind, one must study, learn and then practice what has been taught by the Buddha and great masters of the past. When we do this, we can definitely end the process of rebirth. This is what the Buddha taught, not only just for those who are ordained but for lay people as well. There are many stories of lay people ending cyclic rebirth and gaining enlightenment. In fact many of the 84 Mahasiddhas of Ancient India were not in fact ordained monks and nuns but lay practitioners.

Dear Jason,

You are right, there are many lines of Tara practice. The reason why there are many lines is because Tara, as an enlightened being, manifests her practice is different ways to suit the abilities, needs and collective karma of practitioners in slightly different ways. If you can trace the practice back to an authentic source, i.e. Buddha Shakyamuni, and the lineage of practice is intact, the practice will definitely have benefit. The mantras will also be just as effective as each other, they are all emanations of Tara in the form of sound.

For example, when we talk about Tara we are most commonly referring to Green Tara. However there are many other forms of Tara such as White Tara, Yellow Tara, Red Tara, etc. In fact there is a famous Praise to the 21 Taras, which lists 21 different forms of the Buddha Tara. It is on the Prayers and Sadhana page. Here is the link: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/sadhana-prayers.html#17

However, if there is a break in the lineage, and you cannot trace the source of the practice, then most likely there would be some corruption of the Dharma. That is why at the beginning of any teaching, the Lama or teacher will always explain the lineage of the teachings. This is to show that the practice is indeed an authentic Buddhist practice, as well as to invoke the blessings of the particular lineage of practice.

Dear Nicholas Ngo,

From what you have described it sounds like you are being disturbed by spirits. There are many reasons why this could have occurred, and it has being going on for a very long time.

My suggestion would be to engage in the practice of Trakze Dorje Shugden. This form of Dorje Shugden is well known to dispel the disturbances caused by spirits. It would be best if you could engage in the practice every day. The key to any Buddhist practice is perseverance, but this practice will bring you great benefit. All you need to know about this practice has been shared on this blog by His Eminence 25th Tsem Rinpoche. Here is the link: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/trakze-to-dispel-black-magic-spirits.html

Please engage in the practice. If you do not see improvement after a while, please write again here.

Dear Eli Levine,

Unfortunately none of the Pastors are trained in Tibetan Astrology at this moment in time. I personally do not know of anyone who can help you on this matter. I will ask around and email you privately if I am able to locate someone who can help you that is reliable.

Dear Anderson Boss.

From a Buddhist perspective there are various factors that could lead to someone suffering from financial crisis. Within Buddhism there are many methods that can help create the conducive conditions that can help you overcome this situation.

For example, the Dzambala and Dorje Shugden Gyenze pujas can be performed for you. We can perform them for you if you do not have the time to engage in certain practices yourself. If you would like to learn more about how to order these pujas please send an email to Frontdesk@Kechara.com

Alternatively you can engage in the practices of Dzambala or Gyenze on a regular basis. Daily would be best. You can find these practices here on this blog. Just click on the following links:

Dzambala Practice: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/sadhana-prayers.html#14

There is talk given by Rinpoche on the practice of Dzambala on youtube: https://www.youtube.com/watch?v=LuwKcE8SckU

Alternatively you can engage in the practice of Gyenze. Many people have commented that this practice is very powerful, quick and beneficial.

Gyenze Dorje Shugden Practice: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/dorje-shugden-gyenze-to-increase-life-merits-and-wealth.html

There is also a video by Pastor Jean Ai which explains Gyenze practice available here: https://www.youtube.com/watch?v=xofKtpVjxns

Dear Please Help,

I would need to know more about the particular situations in order to give a detailed answer. That being said, as a friend you can be there for him, as someone he can talk to and confide his worries in. Practicing compassion you should help him of these feelings by trying to help his situations. I would recommend that you seek profession psychiatric help for him as well. These issues can be very deep seated and would require professional help as well. If you are interested you can provide more information and we can can see if we can recommend something to supplement the professional help.

Dear Eli Levine,

There are a couple of ways to answer this question. The first is that the law of Karma is not as static and rule bound as we think about it or would like it to be. One of the most common misunderstanding about karma is that it can multiply. As Pabongka Rinpoche mentions in Liberation in the Palm of Your Hand, if not purified then the karmic result of killing a head louse will multiply quickly to become as heavy as killing a human. This is the reason why purification practices are so heavily emphasized. Actually any Buddhist practice necessarily includes aspects related to the purification of Karma.

The law of Karma was recognised by Buddha Shakyamuni and then explained to his students. From that time on the enlightened Buddhist masters have expounded on this further.

From another point of view, our view of fair and unfair is actually based on our ego. Since we have egos we have a sense of fair and unfair. Therefore what we think of fair and unfair is not necessarily the case. Yes, from our point of view it may seem unfair, but fair and unfair doesn’t actually exist, as it’s an internal concept from our minds, based on ego. I hope this helps.