Kepada Rizal April Ardianto

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Praktik ini sangat terkenal dapat membantu orang keluar dari kemiskinan dan menstabilkan keuangan mereka. Ini adalah metode spiritual yang dapat membantu meningkatkan metode praktis apa pun yang mungkin Anda gunakan untuk keluar dari situasi yang sangat sulit tersebut.

Terima kasih dan semoga ini membantu.

Dear Jeevan Sherpa,

The following calculators may of interest to you:

Tibetan Astrology:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/tibetan-astrology/tibetan-astrology.html

Chinese Zodiac:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/horoscopes/the-chinese-zodiac.html

Numerology:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/numerology/numerology-calculator.html

Thank you

Dear PKok,

I’m so sorry for the loss of your beloved dog. The years of love, companionship, and family — that is a deep and precious bond, and the pain you are feeling right now is a reflection of that love. It is hard by pease take care of yourself.

From a Buddhist perspective, as Tsem Rinpoche taught, all sentient beings — including our beloved pets — possess a mindstream that continues after the body passes. Your dog’s consciousness did not simply end; it has moved on to a new existence. Our karma and the last thought in our mind when we die will determine which realm we will end up in. The fact that your dog was so deeply loved, lived a pampered and peaceful life with your family, received blessings from Pastor Yek Yee, and was cremated still wearing that blessed string — all of these are tremendously positive imprints on his mindstream.

Tsem Rinpoche recommended reciting mantras such as the Medicine Buddha mantra (TAYATHA OM BEKANZE BEKANZE MAHA BEKANZE BEKANZE RANDZA SAMUGATHE SOHA) and OM MANI PADME HUM for the blessing of animals, as these plant seeds of enlightenment that can open up in future rebirths. Even now, you can still help your dog by reciting these mantras and dedicating the merit to him. Your love and prayers continue to benefit him even after passing.

Please do not blame yourself for not being there at the final moment — the Buddhist view is that everyone close to us in this life is only there because of previous karmic connections, and chances are that we will meet those we have been close to again. Your dog would not blame you. Animals are sensitive to the love they have received throughout their lives, and your dog knew deeply that he was cherished. The guilt you feel about the hospital is your love speaking, but your dog’s entire lifetime of being pampered, protected, and blessed is what shaped his consciousness at the time of passing — not just that final moment alone.

What you can do now is channel your grief into something beautiful for him. Recite OM MANI PADME HUM or the Medicine Buddha mantra and dedicate the merit to your dog’s good rebirth. You can do this for however many days you would like. Traditionally, it would be done for 49 days after the passing, however even beyond that time frame will still help your dog.

You can also make offerings, sponsor animal liberations, or request prayers at Kechara (visit http://www.kechara.com for puja services and guidance).

Your dog was fortunate to have you as family, and your love for him is itself a form of practice. May he swiftly find a precious rebirth where he can continue on the path toward liberation.

Dear The Buddhist Seeker,

Thanks for your question. The mantra can actually be pronounced in either manner. We checked with Gen Lobsang Phuljung (previously Pastor Niral). He said that written spelling of the mantra follows ‘a ka sa ma ra tsa sha da ra sa maaraya phet’ but when pronounced due to the way it is spoken in Tibetan, you can also say ‘ah kha sama ranza shanda rasa maraya phet.’ Both ways of pronouncing are fine.

For his own personal practice, he uses ‘ah kha sama ranza shanda rasa maraya phet’ as at that time, that was how Tsem Rinpoche taught him the mantra. Actually when you the other spelling quickly when reciting the mantra it will end up sounding like ‘ah kha sama ranza shanda rasa maraya phet’.

I hope this helps. It’s a very powerful mantra, and many people have had their lives change due to the blessings and protection of Sengdongma.

您好。如果你目前还没有上师亲自指点，可以参考以下几个步骤来寻找你的修持方向：

[b]1. 从“普传”且力量强大的本尊入门[/b]
在没有特定指导前，选择修持那些普传（即大众都可以修持，不需要特殊灌顶即可念诵咒语）的本尊是最稳妥的。这些本尊的愿力非常契合现代人的需求：

文殊菩萨 (Manjushri)： 帮助我们开启智慧，这也是修学佛法的根本。
https://www.facebook.com/watch/?v=363854112884496

绿度母 (Green Tara)： 她的加持非常迅速，能帮助我们消除生活中的恐惧和障碍。
https://www.facebook.com/watch/?v=2307392962801905

药师佛 (Medicine Buddha)： 针对身心健康以及净化负面业力特别有效。
https://www.facebook.com/share/v/14XFLwZzt8a/

[b]2. 观察你的“法缘” (Spiritual Connection)[/b]
你可以尝试通过以下几个简单的观察来感应：
欢喜心： 当你看向某尊佛菩萨的圣像或唐卡时，内心是否感到特别亲切、宁静，或者有一种“回家的感觉”？
共鸣感： 阅读不同本尊的传记或愿力。哪一位的愿力最让你感动？哪一位最能对应你当下的处境？

*3. 尊贵的詹杜固仁波切的核心推荐：宗喀巴大师与多杰雄登*
虽然本尊众多，但尊贵的詹杜固仁波切总是特别推崇宗喀巴大师 (Lama Tsongkhapa) 作为所有人的修持本尊，并配合护法多杰雄登 (Dorje Shugden) 的助力。这被称为《金刚道》（Diamond Path）的法门，是仁波切认为最适合现代人的“组合”：

宗喀巴大师（本尊）： 他是文殊、观音、金刚手三位一体的化身。修持大师的《兜率百尊》（Gaden Lhagyama） 能平衡感性与理性，开启智慧，并为你种下未来遇见具德上师的深厚善因。
参考资源： 宗喀巴大师日常修持法视频开示 https://www.tsemrinpoche.com/tsem-tulku-rinpoche/me/tsongkapas-daily-practice-video-commentary.html

多杰雄登（护法）： 就像是修行路上的“保镖”。他能迅速平息我们生活中的外在障碍（如事业、健康、难题），为修行创造顺遂的环境。
修行手册： 你可以参考仁波切编撰的 《金刚道》中文版仪轨。这本手册包含短轨和略轨，无论是否受过灌顶，都极具助益： https://www.vajrasecrets.com/products/diamond-path-chinese

仁波切教导过，诸佛本质一体。你不需要担心“选错”，因为所有的佛都是为了引导我们。如果你感到犹豫，先从宗喀巴大师开始吧！他的修行能全面调理我们的心性，让你的修行之路越走越清晰。

Dear Sonia,

Please refer here: https://www.kechara.com/services/buddhist-services/. It includes a list of Puja services that we have available. You can also contact Kechara directly from the page to find out more about our puja services.

Thank you.

Dear Murungi,

The following calculators may of interest to you:

Tibetan Astrology:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/tibetan-astrology/tibetan-astrology.html

Chinese Zodiac:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/horoscopes/the-chinese-zodiac.html

Numerology:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/numerology/numerology-calculator.html

Thank you

Dear Tshering,

The following calculators may of interest to you. The Tibetan Astrology calculator has a day calculator that you can use.

Tibetan Astrology:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/tibetan-astrology/tibetan-astrology.html

Chinese Zodiac:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/horoscopes/the-chinese-zodiac.html

Numerology:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/numerology/numerology-calculator.html

Thank you

Dear Tom,

You do not need empowerment or initiation to recite Palden Lhamo’s mantra. Anyone can recite the mantra. You can find the mantra, some prayers and information about Palden Lhamo here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/palden-lhamo.html

I hope this helps!

Dear Tenzin Phuntsok,

The following calculators may of interest to you:

Tibetan Astrology:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/tibetan-astrology/tibetan-astrology.html

Chinese Zodiac:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/horoscopes/the-chinese-zodiac.html

Numerology:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/numerology/numerology-calculator.html

Thank you

Dear Mika Cronshaw,

Thanks for your question. Unfortunately, we do not have copies or know of any copies of English translations of Kyabje Zong Rinpoche’s teachings on Guru Yoga.

Regarding the Guru Yoga of Lama Tsongkhapa, we do however have a recorded commentary by Tsem Rinpoche, which is available here: https://youtu.be/JBotJqfhxUA?si=9zs5rrxcPF7g0EUl

Hope this helps.

Dear Gyaleg Lama,

The following calculators may of interest to you:

Tibetan Astrology:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/tibetan-astrology/tibetan-astrology.html

Chinese Zodiac:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/horoscopes/the-chinese-zodiac.html

Numerology:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/numerology/numerology-calculator.html

Thank you

Dear Terri,

What a wonderful aspiration! The fact that you feel this sincere calling is itself a sign of positive karmic imprints, and it is something that can absolutely be explored. Let me share what Tsem Rinpoche taught on this subject, as he spoke about it extensively from deep personal experience.

Your aspiration is precious and should be nurtured
Tsem Rinpoche explained that becoming a monk or nun is not a sacrifice — “sacrifice” implies giving up something positive for something negative. But there is nothing negative about becoming Sangha and nothing positive about samsara. Samsara contains all the causes and results of our suffering, whereas ordination and the monastic vows contain all the causes for our liberation. Rinpoche himself wanted to be a monk from a very young age, and in 1987, at the age of 22, he received his ordination vows from His Holiness the Dalai Lama in Dharamsala, after Kyabje Zong Rinpoche had accepted his request and cut his hair as an auspicious sign of acceptance. He described that day as one of the happiest of his life. Rinpoche also taught that in today’s world, the merits of holding monk vows for just one day is so great, it is comparable to holding the vows for an entire lifetime during Buddha’s time — that is how rare and precious ordination has become in this degenerate age.

How to begin preparing
Rinpoche gave very practical advice on this. He told aspiring monastics: “Most important now is to think and behave and act like a monk. Study up and understand why you want to become a monk. Understand that well within yourself.” This was a consistent teaching of his — behave like a monk or nun first before you actually become one, because Rinpoche was very particular about mind transformation and not just outward ritual.

In practical terms, based on both Rinpoche’s teachings and the Gelug tradition he upheld, the path typically involves these steps. First, you need a strong foundation in the Dharma — study of the Lamrim (Stages of the Path), the Four Noble Truths, refuge, karma, and renunciation. Traditionally, a student requesting ordination has completed several years of study and practice under the guidance of a qualified teacher. Second, you should have taken refuge vows and ideally be keeping lay vows, as these prepare you for living with vows and commitments. Many students will also practice celibacy for a period prior to taking ordination. Third, and very importantly, you need a qualified teacher who can give you permission to be ordained — ordination doesn’t happen in isolation but within a teacher-student relationship and a lineage.

If possible, visit a monastic community, receive advice from resident monks or nuns on what monastic life is actually like. This gives you a realistic sense of daily life, the disciplines involved, and whether you can sustain this commitment. The vows of a Buddhist monk or nun are taken for life, therefore it is important to spend time and take great care in reflecting on the various advantages and disadvantages before making a decision.

Tsem Rinpoche also emphasised that when we aspire by taking vows and focusing our minds towards enlightenment, sincere commitments arise from sincere aspirations — and when the aspiration is sincere, anything that challenges us will be seen as a method to curb the mind and not as an impossible hurdle.

Practical next steps you can take now
Here are some things you can begin doing right away. Start deepening your Lamrim study — Kechara offers classes based on Liberation in the Palm of Your Hand. Begin simplifying your lifestyle and practising restraint of the senses as training. Maintain a daily practice of prayers and meditation consistently. Reach out to a Gelug Dharma centre near you to discuss your aspiration with senior Sangha members. You can also write to Kechara at http://www.kechara.com for guidance, as this is the community Tsem Rinpoche founded.

For further reading, I highly recommend these articles here on Tsem Rinpoche’s blog:

Rinpoche’s direct advice to someone asking about ordination: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/why-we-become-sangha-a-reply-to-an-online-friend.html

Rinpoche’s journey to monkhood: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/one-minute-story/tales-with-my-lama-on-being-a-monk

The story of Rinpoche receiving ordination from H.H. the Dalai Lama: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/me/requesting-ordination-in-1987.html

Rinpoche’s advice on the meaning and importance of vows: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/for-those-who-hold-vows.html

May your aspiration grow stronger and bear fruit. The very fact that you feel drawn to this path is itself a wonderful sign of merit from previous lives. Take your time, study well, find a qualified teacher if you haven’t already, and let this calling deepen naturally. I hope this helps.

Dear Iccha Phagami Pun,

The following calculators may of interest to you:

Tibetan Astrology:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/tibetan-astrology/tibetan-astrology.html

Chinese Zodiac:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/horoscopes/the-chinese-zodiac.html

Numerology:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/numerology/numerology-calculator.html

Thank you

Dear Sai,

Thanks for your question.

1. As students of the 25th Tsem Rinpoche, yes we do still engage in the Guru Yoga Practice of Tsem Rinpoche, which you can find here: https://www.tsemtulku.com/guru-yoga-practice/

2. Instead of Tsem Rinpoche’s Swift Reincarnation Prayer, since Rinpoche’s reincarnation is back, we recite the Prayer for the Long Life of H.E. the 26th Tsem Rinpoche, which is available here: https://www.tsemtulku.com/long-life-prayers/

Both of these prayers are incredible powerful for those who consider themselves students of Tsem Rinpoche.

I hope this helps. Thank you.

Dear Stanzin laton,

The following calculators may of interest to you:

Tibetan Astrology:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/tibetan-astrology/tibetan-astrology.html

Chinese Zodiac:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/horoscopes/the-chinese-zodiac.html

Numerology:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/numerology/numerology-calculator.html

Thank you

Dear Rojal Poudel, 

Thanks for your questions. Let me clarify a few points because there’s a subtle but important distinction being missed here. Both Arhats and Buddhas realize emptiness — this is a key point. The difference between them is not that one realises emptiness and the other doesn’t. Rather, the difference lies in motivation and the breadth of accumulation.

An Arhat, motivated primarily by renunciation (the determination to be free from samsara), realises the emptiness of self and achieves liberation from cyclic existence. A Bodhisattva, motivated by bodhichitta — the wish to attain full Buddhahood for the sake of all sentient beings — realises that same emptiness but does so within the framework of the vast Bodhisattva deeds, the accumulation of both merit and wisdom over the course of the path.

So emptiness is common ground; what differs is the container it sits within. Tsongkhapa makes this very clear in his Lamrim Chenmo text: without renunciation, practice has no foundation; without bodhichitta, that practice cannot lead to Buddhahood; and without the correct view of emptiness, neither liberation nor enlightenment is possible. All three principal aspects of the path work together.

Now, regarding your specific question — yes, the union of shamatha and vipashyana (I’ve used the Sanskrit terms because Tibetan Buddhism comes from the Sanskrit Mahayana tradition) focused on emptiness is precisely the method taught for gaining direct realisation of emptiness.

In the Bodhisattva’s framework, this direct non-conceptual realisation of emptiness corresponds to the Path of Seeing, which is indeed the entry into the first bhumi, “Joyful”. However — and this is important — arriving at the first bhumi is not simply a matter of good meditation technique in isolation. According to the Lamrim and the Abhisamayalamkara literature, a practitioner must first go through the Paths of Accumulation and Preparation, which involve generating genuine bodhichitta (not just an intellectual understanding but a spontaneous, uncontrived wish), accumulating vast merit, purifying obscurations, and developing increasingly refined conceptual and then non-conceptual insight into emptiness.

The first bhumi is an extraordinary attainment. At that stage, a Bodhisattva can manifest a hundred emanations, visit a hundred pure lands, and ripen the karma of countless beings. So while the method (shamatha-vipashyana on emptiness) is correct, the prerequisites are a lot.

As for transitioning to Vajrayana — absolutely, and in fact this is exactly what the Gelug tradition encourages as the ideal architecture of the path. The Lamrim lays the sutra foundation (renunciation, bodhichitta, correct view), and Vajrayana — specifically Highest Yoga Tantra — provides the methods to dramatically accelerate the journey through the bhumis and the two accumulations.

However, you do not need to wait until the first bhumi to enter Vajrayana; in fact, most practitioners receive tantric empowerments and begin those practices well before the Path of Seeing, using them as the vehicle to actually reach those higher realisations more swiftly.

This is why Tsongkhapa composed both the Lamrim Chenmo and the Ngakrim Chenmo (Great Exposition of Tantra). They are understood as a complementary pair, sutra and tantra woven together. The three countless eons spoken of in the Sutrayana path can, through the unique methods of Vajrayana be compressed into as few as one lifetime in the best case, or a handful of lifetimes. But the foundation must be there. Without authentic renunciation, bodhichitta, and at least a correct conceptual understanding of emptiness, tantric practice lacks the ground it needs to function as intended.

I hope this helps!

Dear Chemat Angmo

The following calculators may of interest to you:

Tibetan Astrology:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/tibetan-astrology/tibetan-astrology.html

Chinese Zodiac:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/horoscopes/the-chinese-zodiac.html

Numerology:
https://www.tsemrinpoche.com/tsem-tulku-rinpoche/numerology/numerology-calculator.html

Thank you

Dear Kseniia,

Receiving the initiation of Vajra Yogini requires a lot of ground work, as it is one of the highest practices within Tibetan Buddhism.

You can read more about preparing to receive Vajra Yogini practice here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/inspiration-worthy-words/starting-on-vajra-yogini-now.html

I hope this helps! Thank you.