Dear Ree,

Thank you for your question. Buddhism and activism is definitely compatible, but in a very specific way. Though Green Tara is considered the embodiement of “compassion in action” and that she is associated with swift activity, the practice of compassion in action is much more broader in Buddhism, especially the Mahayana and Vajrayana traditions. It is bascially core to Bodhisattva practice, stemming from compassion in action helping beings physically, all the way to helping getting them enlightened. But Tara (all forms of Tara actually) embody this.

In Buddhism, we say that as a bird needs two wings to fly, we need two wings to reach enlightenment. These two wings are compassion and wisdom. So when we engage in compassionate activities, it must always been done with wisdom. For example, before you donate or volunteer in any organisation, make sure you know what they actually do and how they help those who are suffering.

As Buddhists, when engaging in activities helping those in need, injustices or social issues, we wouldn’t just go with the crowd or jump head first into such activities. It always needs to be done with as much wisdom as possible, reasearch properly what is going on, try to understand both sides (even if you don’t agree with the other side), and then engage in compassionate activities to help alleviate the suffering according to our capability.

Tsem Rinpoche always used to say the way to judge whether we should do something is to ask ourselves “Is it beneficial? Will it benefit someone?” Sometimes activism benefits, but some times it doesn’t. So we need to be careful. In terms of charity work, we also need to be careful and do our homework before supporting that particular charity.

Once all of that is out of the way, and we engage in, say charity work, if the situation permits, we try to get involved in the charity we have chosen and actually volunteer our time. A lot of people simply donate or volunteer because it makes them feel good, but as Buddhists when we do so we have to be clear about our motivation.

Donating and volunteering should be conscious acts with compassion as it’s basis, compassion while engaging in the actions with the goal of benefiting others and alleviating them of some form of suffering, whether physical, mental or spiritual. And these acts should add to our development of compassion, because we want to reach the ultimate spiritual form of it which is known as Bodhicitta – the mindset we operate from of reaching enlightenment ourselves so that we can help bring all other beings to the state of enlightenment as well.

This is actually what Green Tara represents, compassion in action (with wisdom) from the lowest form of compassion which is helping others physically, all the way up to leading them to enlightenment. Sorry for the length of the reply, but I really hope this helps you. Thank you.

Dear Bhavisha,

Thank you for your question. From the Buddhist perspective we should only take refuge in enlightened beings, for example the Buddhas and the various meditational and protector deities that we know are enlightened. Apart from the enlightened deities, there are, as you said, many many other gods, spirits, or entities out there.

In Buddhism, the Hindu gods and goddesses are recognised. In fact, they are part of Buddhist cosmology too. However, as Buddhists we do not take refuge in them, we do not put our faith in them. They do however have certain powers or abilities to help or harm people. That’s why in Hinduism if you want help, they go to certain gods and from the darker side, if they want to harm, they also go to the gods to give them the ability.

Even though this is the case, in Buddhism, you can still give offerings to the gods but not take refuge in them. It’s like giving them offerings to make them happy, but you do not take them as your source of refuge.

In certain pujas, we do make offerings to the gods, but Buddhists will not take refuge in them. So it’s okay to make offerings to them, visit their temples, etc., but not to take refuge in them.

Tsem Rinpoche has some students who were bought up Hindu but are not Buddhist now. Rinpoche said that they of course can still visit the temples of the gods, make offerings, etc, but not to reply on them or take refuge in them.

I hope this helps to answer your question.

Dear Tristan,

I’m really to read that you are going through such experiences and have nightmares. I know all of this can be scary, it used to happen to me too.

Tsem Rinpoche has some advice for nightmares and such experiences here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/one-minute-story/if-you-have-reoccurring-nightmares-try-this-mantra

Whether it is something that is trying to get into your dreams and causing the other incidents in your house, or if it is just nightmares and normal occurrences but they seem scary, the mantra that Rinpoche talks about will definitely help you.

Watch the video in the link and give it try, it will help. Hope this helps.

Hello Rojal,

Yes we will be having a series of pujas for Tsem Rinpoche’s Parnirvana this year also. All the pujas will be dedicated towards Rinpoche’s Swift Return, and generating merits and purifying our karma to make it so.

Of course, you are very welcome to attend the events. They are open to all. You can check the Kechara events page: https://www.kechara.com/events/ closer to September to see the schedule of the pujas after it has been finalised.

Thank you!

Ps. Hope to see you here during the pujas!

Dear Sunny,

Thank you for your question. Every time you invoke Dorje Shugden, he comes with his entourage. You can read about his entourage here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/one-minute-story/the-entourage-of-the-king-dorje-shugden They are actually his various emanations for specific purposes that you can read about in the article.

By extension, when you invokve Dorje Shugden, Lord Setrap also comes, as within the mandala of Dorje Shugden, Lord Setrap and his entire entourage are above Dorje Shugden.

Then you also have Kache Marpo: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/who-is-kache-marpo.html

And Namkha Barzin: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/invocation-to-namkar-barzin.html

Through Kache Marpo, as part of his own retinue are:

Methar: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/great-lamas-masters/methar-of-tengyeling-monastery.html

And Shangmo Dorje Putri: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/shangmo-dorje-putri-the-bamo-of-sakya.html

There are others also.

On a side note, during the monthly Dorje Shugden Fulfilment Ritual (Kangsol) puja, the following protectors are also propitiated for their assistance, during the extended serkym (golden tea) section of the puja: Six-Armed Mahakala, White Mahakala, Kalarupa (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/kalarupa.html), Palden Lhamo Magzor Gyalmo (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/palden-lhamo.html), Panjaranatha Mahakala, Four-Armed Mahakala (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/is-negativity-really-negative.html), Vaishravana & Begtse Chen (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-dharma-protector-begtse-chen.html).

We hope this helps

Dear Rojal,

Thank you for your message. Some sponsorship is still available. You can find out more and sponsor from here: https://www.vajrasecrets.com/help-build-relic-temple-fund

Your contribution would be very much appreciated.

Thank you.

Dear Karma Tashi,

Yes it is possible to chant and practise the short mandala offering without completely offerings on your altar. The mandala offering is a visualised offering of the entire universe, so it doesn’t rely on specific offerings on your altar.

However, it also depends on how you are practising the mandala offering. For example, it is usually practised in the context of a sadhana. That sadhana itself may require certain sets of offerings for the particular deity. So you would need to have those offerings related to the practice on you altar to engage in those specific prayers.

You can read a very good article about mandala offerings here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/mandala-offering-a-powerful-method-to-accumulate-merits.html

I hope this helps. Thank you.

Dear Leo,

Thank you for your message. We have not come across this prayer before, so thank you for sending us the link. I don’t have the authority to comment if it is safe to pray to Pehar Gyalpo Ku Nga or not. Generally speaking, he has definitely been relied on as a Dharma protector within our lineage and can be very beneficial for pracitioners. However, his practise, is always given and done under strict supervision of your guru, hence he is not a protector that is commonly practised.

Most lamas, Tsem Rinpoche included, recommended relying on Dharma protectors that are more commonly relied upon within our lineage, such as Dorje Shugden, Setrap, Kalarupa, Vaishravana, Mahakala, Palden Lhamo, etc. You can find an article about Dharma protectors here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/dharma-protectors-of-tibetan-buddhism.html

You can also find the prayers to various protectors that are definitely safe to practise, even without the strict supervision of a guru here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/category/prayers-and-sadhanas

I hope all this helps. Thank you.

Dear Rojal Poudel,

Thank you for your question. In regards to prayers we can do for Rinpoche’s swift return and that the incarnation returns to Kechara to teach, the following have been recommended:

> Swift Return Puja: available here https://www.tsemtulku.com/swift-return-puja/
This can be done individually or you can join us once a week online, to do the puja together. This is livestreamed on our Kecharians and Friends FaceBook Page: https://www.facebook.com/groups/kecharians
Group puja is livestreamed every Thursday at 8pm Malaysia time (GMT +8)

> Reciting one or more of Tsem Rinpoche’s Swift Return Prayers and recitation of his name mantra. These are available here: https://www.tsemtulku.com/swift-return-prayers/

> Recitation of Chanting the Names of Manjushri prayer (which actually forms the major part of the Swift Return Puja, you can find the prayer there) or here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/all-about-manjushri.html (in the Daily Prayers section)

> Dorje Shugden’s practice with more recitation of the Kawang prayer. This is included in the daily Diamond Path sadhana: https://www.vajrasecrets.com/diamond-path
You can recite Kawang 7, 21 or 108 times according your timing and dedicate towards Rinpoche’s swift rebirth.

> If you have been taught how, then you can also engage in the practice of Drugchuma, which is a puja to Kalarupa to remove obstacles for Rinpoche’s Swift Rebirth.

There is no specific amount of the above to be reached, but we have been advised to do as much as possible.

In addition to that, we should transform our minds as much as possible following Rinpoche’s explanation of the teachings. The more we transform, and change our minds, the more merit we create. The key to all Buddhist practice, including creating the merit necessary for Rinpoche’s return is self-transformation. That is the highest form of practice and offering.

I hope this helps. Thank you.

Hello Atom Seven,

This actually depends on the system of astrology you are using. For example, the Chinese, Indian and Tibetan forms of astrology work solely from your date of birth. In fact in some forms of Indian and Tibetan astrology, your name is actually chosen from your astrology chart. So the most important thing for these forms of astrology is that date of birth, not the name.

In other forms, for example Numerology, then yes, the name comes into play. I’m not that well versed in Numerology, so cannot help to answer from that side. But I think you would use the name that you go by now. The reason being, our names have a certain energy to shape us. That’s why sometimes in Tibetan Buddhism, we are actually advised to change our name when going through certain difficult situations. Of course it’s not just the change of name, but prayers, pujas, motivation, etc that really changes our life situations.

Hope this helps. Thank you.

Dear Rojal Poudel,

As of today, we have not found or enthroned Tsem Rinpoche’s incarnation. We are still carrying out the process and creating the causes for Rinpoche to return by continuing his work to benefit others.

Thank you.

Dear Devi,

Here are the dates requested for this year (2024):

Wesak – May 22 (Malaysia)
Lama Tsongkhapa Day – December 25

Thank you.

Dear Anonymous,

Thank you for your question. Tsem Rinpoche often used to joke about this. Actually, this joke was Rinpoche’s way of being humble. Humility is a key to practice, especially within our Gelug tradition.

Rinpoche was in fact recognised as a tulku by many high lamas and formally enthroned on May 31, 1990 at Gaden Shartse Monastery in South India. This is all recorded down in Rinpoche’s biographies, with pictures, etc. You can read more here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/me/tsem-rinpoches-inspiring-biography-now-in-ebook-format.html

Becoming a monk in Kechara is not an immediate process. Tsem Rinpoche was quite strict when it came to those who want to be ordained, as Rinpoche had seen many people take ordination and then give back their vows later on, because they decided that the ordained life was not for them. So, Rinpoche created a system of ‘Sangha-to-be’ Pastors in Kechara. These people aspire to be monks or nuns, and hold lay vows and have various duties within the organisation, as well as their own individual practice. They train to live like they are ordained so they understand what the life of a monk or nun actually is. After a couple of years, once they are ready, then they can apply to become ordained.

Hope this helps to answer your question.

Hello Niklas,

If you happen to miss your prayers for a day or two, the next day just carry on with the prayers as normal. That is fine. If you are able and have the time, then you can do extra to make up for the days that you missed.

Generally, it’s better to try and do the prayers daily, as it will have the most effect for your spiritual journey. In higher practices, if you miss a day in your prayers then you break a commitment, which acrues negative karma. Hence, Tsem Rinpoche advised that we get into the beneficial habit of doing our practice daily and to try and make it a priority. This creates the causes for the us to receive the higher practices later on.

In relation to the visualisation during Kangshag, this is only done during the Kangshag prayer. Each prayer in Dorje Shugden’s practice has a particular visualisation associated with it, that is only done during that particular prayer. We have many resources available for you to learn these.

There is a series of teaching videos regarding Dorje Shugden’s practice here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/dorje-shugden-teaching-videos.html

We also have a very informative book called ‘The Dorje Shugden Handbook’ available here: https://www.vajrasecrets.com/the-dorje-shugden-handbook

I hope these will help in your practice.

Thank you

Dear Jai,

Yes the black Manjushri Sadhana found here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/a-black-manjushri-sadhana-self-healing-meditation-and-exercises.html can be done without initiation. However, if you do not have the initiation, you do not visualise yourself as Black Manjushri. Instead you visualise Black Manjushri in front of you around the level of your eyes.

Read the sadhana as it is written, without changing any of the words, but when you visualise, do so in front of you. Only those who have the initiation of a particular deity should visualise themselves as the deity. Doing so without having the initiation can cause issues with our spiritual journey, as we do not have the blessings, permission, etc.

You can read more about deity practice in general here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/deity-practice-in-buddhism.html.

I hope all of this helps. Black Manjushri is an excellent practice with a multitude of benefits. If you would like to practice, the best would be to do so daily. You should set up a small altar to Black Manjushri, even if it’s just a printed out image. You can find multiple images of Black Manjushri on the page about the practice. If possible try to make offerings daily. This will help you create merit, necessary for our spiritual and secular aims to be fulfilled, and create a very strong connection with Black Manjushi. His practice is very beneficial.

Dear Poohs,

Thank you so much. It’s great to know that people are still benefiting from our work and Tsem Rinpoche’s vision to create a virtual temple to learn the Dharma.

May you be successful in your spiritual journey and have the blessings of the Buddhas!

Thank you

Dear Niklas,

Thanks for your questions.

Generally, in monastic gatherings and prayers, when it comes to protector pujas or at the end of other pujas when the protectors are invoked, there is usually one main protector that prayers are made to, but then other protectors are included. This is because these are general protector prayers either in relation to that specific puja or in relation to the protectors propitiated in monastery or lineage. Usually such practices may not include mantras, because they are general prayers invoking a group of protectors of their aid rather than a specific protector.

However, even the pujas to specific protectors can and do include the prayers of other protectors as well. An exmaple of this is the long fulfilment (Kangsol) Puja to Dorje Shugden. In the serkym section of that puja, serkym is actually offered to other protectors such as Kalarupa, Palden Lhamo, Namtose, Six-Armed Mahakala, etc.

The practices of, for example the Dharma Protector Dorje Shugden, that you find on this website, or in our sadhana books, etc. are for personal daily practices. They are solely dedicated to that particular protector rather than being a general practice covering many different protectors, hence will definitely include the mantra of that particular protector.

In regards to Begtse Chamsing, he is not Dorje Shugden, he is another protector. Begtse is the main Dharma Protector associated with the practice of the deity Hayagriva. You read more about him here:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-dharma-protector-begtse-chen.html

Wisdom Dharmapala is an epithet so even though it is applied to Dorje Shugden, it can be applied to other protectors as well. If you are refering to the nature of Begtse Chen, then he is an enlightened Dharma protector.

I hope all this helps. Thanks.

Dear Terri,

Thanks for your message, it’s really nice to know that what we do is appreciated. It makes our effort worthwhile, so thank you.

Don’t worry if you start crying during your Tara practice. There are different reasons why some people crying during their practices it could be due to their devotion to the particular deity, it could be that the practice is giving the person an emotional release, etc.

Whatever it may be, don’t be disturbed. Tara practice is never harmful, it’s always beneficial, so even if at the time of crying you feel sad, don’t worry. Take it as Tara’s blessing that she is helping you to feel these emotions because they are actually buried deep in your mind. As you feel them during her practice, it means that you won’t need to feel them in every day life.

Hope this helps. Thank you!

Dear Om,

Thanks for your message. As you are doing the prayer try to include Sengdongma’s image on your altar, if you are able. Even if it is just a printed off image. You can find the images for printing here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/downloads/buddha-images.html there are a lot of images, so type in ‘Sengdongma’ into the filter images bar above the images, so you can find those one’s specifically.

In addition to the water offerings, serkym and incense, try to make more offerings on the altar. The more merit you collect, the better able to the Buddhas are to hep you. This can be fruit, food, packaged food and drink (vegetarian), etc. Offer lights too. Even electric candles are good offerings.

Develop more faith in the Buddhas, by learning more Dharma in general, for example by studying the Lamrim. As you progress more, contemplate what you have learned and implement. Sengdongma will surely bless you more and more when you yourself transform to become a better person.

Thank you

Dear Bhavisha,

We are really happy to know that you would like to go deeper with your practice. The following article may be of interested if you haven’t seen it already: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/all-about-manjushri.html

Unfortunately, within our lineage we don’t believe in online intiations, this is because at the time of initiation, the initiating master needs to plant certain blessings into your mindstream, and as the person receivcing the initiation, there are certain things that you need to do.

In order to receive initiation also, you need to have trained under a guru who has taught you the foundations of Dharma, as set out in the Lamrim teachings. We have Lamrim classes in Kechara, but before that you need to have attended our Buddhism for Beginners course. If you do not live in Malaysia, then you can attend these online, as many people do from all over the world. You can find out more here: https://www.kechara.com/learn/

As for the practice of Manjushri itself, this book https://www.vajrasecrets.com/insightful-meditation has a short meditation on Manjushri included, which you can engage in without needed initiation. I hope this helps. Thanks.