Ask The Pastors

Note: This section of H.E. Tsem Rinpoche’s blog is meant for Dharma questions or questions related to Kechara and our lineage. If the question is not relevant or out of our scope, we will respectfully request you to seek an answer on a more relevant platform. Before posting your question, we would also like to suggest that you look through some of the older posts (or do a search on this blog) before you post a question as your question may have been already answered in an older post.

Question asked by Chuckie

I noticed in my research, as an example, that a rat year person with a dog ascendent is romantically inclined to ward a dragon year person with a tiger ascendent and vice versa. How does this work please?

Reply by pastor

Dear Chuckie,
The pastors are not experts in Chinese horoscope as we have received mainly Buddhist teachings. However, Rinpoche’s blog has a horoscope section that one can key in date of birth, time of birth and gender to get a variety of readings. Please check it out here :- https://www.tsemrinpoche.com/tsem-tulku-rinpoche/horoscopes/the-chinese-zodiac.html
Thank you.

Question asked by Giovannah

Is there a way to find out information about my past lives?

Reply by pastor

Dear Giovannah,
Without clairvoyance, we can still find out more about our previous lives, especially our immediate previous lives through the conditions, our pursuits and attachments of this lifetime. If we often fall ill, we had physically hurt others in our previous lives. Perhaps as soldiers, butchers and so forth. If we are wealthy, we had been generous in our previous lives or we had been miserly and therefore, we are poor in this life.

If are attracted to music, art, poetry and intellectual pursuits, we had similar pursuits in our previous lives, most likely as human beings. If we are extremely attached to food, fun, leisure and little else, it is likely we had been in lower rebirths in our previous lives, probably as animal and so forth. For specific conditions in the life, the Wheel of Sharp Weapons by Dharmarakshita offers valuable insight. You can check out this teaching by H. E. Tsem Tulku Rinpoche on this old text. ~ https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-wheel-of-sharp-weapons.html
I hope this helps you. Thank you.

Question asked by Thomas

Hi Pastors. Do you have any information on Tsangpa Karpo, his history, his prayers and mantra? I understand he's supposed to be the peaceful form of Setrap.

Reply by Pastor Niral Patel

Dear Thomas,

Thank you for your question. In regards to Tsangpa Karpo, we do not have an article on this site regarding the protector. His Eminence the 25th Tsem Rinpoche has however mentioned before that Tsangpa Karpo is a peaceful manifestation of Setrap. You can find out more about Setrap here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/kechara-13-depts/inviting-lord-setrap-to-ones-abode-links-to-teachings.html

However, you can read about Tsangpa Karpo in the book called Oracles and Demons of Tibet. You can download a copy of this book on our Free Downloads: Texts, PDFs page by clicking here: https://www.tsemrinpoche.com/free-downloads-texts. It is located in the Buddhism (General) category. Look for the section title “Tshangs Pa” within the book. I hope this helps and you find what you are looking for.

Thank you

Question asked by Daniel

Hello how can i active the Kundalini? i try the astral projection but i am not able how can i do an astral travel?

Reply by Pastor Niral Patel

Dear Daniel,

Thank you for your question. There is no concept of Kundalini within Buddhism because this is a Hindu term. The closest concept within Buddhism is the practice of Tummo, also known as inner heat meditation. In some regards they are similar, but are engaged in for different reasons. The practice of Inner Heat meditation is only engaged in by those who have initiation into the Higher Yoga Tantra practices. The same applies for the ability to project ones consciousness out of the body and in to other realms or to travel great distances, what is also termed Astral Projection. The reason why these practices are only engaged in after initiation into any of the Higher Tantras is that these practices need to be engaged in properly and under the guidance of a qualified teacher. Both these practices work with the internal subtle energies in our bodies, therefore if not engaged in under qualified guidance there are certain dangers if not done properly.

Within Buddhism, In order to receive initiation into any of the Higher Tantric practices, one first has to find and train under a qualified teacher. This teacher will train the student in the basics of Buddhist practice first and then gradually progress to the higher teachings. Once a student is ready to engage in tantric practice, the teacher will then bestow the initiation and commentary to the practice. These practices are about more than just working with the subtle physic energies of the body and astral traveling. They are about improve ourselves to become a better person, that is the main reason they are engaged in. If you would like to know more about Buddhist practice, please click here to see a list of must-read books: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/books-that-are-a-must-read.html. I hope this helps.

Thank you

Question asked by Harry

Thank you again for you insightful answers Pastor.

Is the practice of Nagas something one may do.

I am aware it has its dangers.

Reply by Pastor Niral Patel

Dear Harry,

The practice of Nagas is not something that is usually engaged in by those who do not have initiation into the various classes of tantra and the blessings and permission from their spiritual teachers to do so. This is because, as mentioned previously on this page, Nagas are just like humans and they have their own emotions and temperaments. Therefore we can offend them, and as beings who have supernatural abilities they can affect us in negative ways if we have indeed offended them.

That being said, you can engage in a practice known as Apology to the Naga Realm. This is usually recited with offerings when a person has been stricken with a Naga-caused disease. This practice can be engaged in without initiation as it is based on a sutra rather than a tantra. You can find this practice here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/apology-to-the-naga-realm.html

If you want to engage in the recitation, please do read the introduction on the article to get a better understanding of how to recite properly with the correct motivation. I hope this helps.

Thank you.

Question asked by Daniel Pan

Is artificial contraception (pills, etc.) allowed in Buddhism?

Reply by Pastor Niral Patel

Dear Daniel Pan,

In Buddhism, there is a strong emphasis placed on not committing violent acts and this includes killing in any sense. Therefore contraceptives that kill a fertilized embryo should not be used, because it is considered taking a life. This is because Buddhists believe that the consciousness enters at the moment of conception. Therefore if one were to use contraceptives that terminate a fertilized embryo, this is considered killing. Abstaining from killing is actually one of the 10 Refuge Vows that all Buddhists live by.

On the other hand, the use of contraceptives that prevent conception, are considered a personal choice and up to the individuals concerned. Since such contraceptives prevent an embryo from being fertilized, there is no worry about killing as the consciousness has not entered the embryo at this point.

In Buddhism however, while the Buddha never actually condemned non-reproductive sexual activity, he did warn about the dangers of what this can do to the mind. This is the furtherance or increase of attachment to physical pleasure. When this sort of attachment is increased within the mind, one drifts away from the pursuit of spiritual perfection and concentrates instead on physical pleasures. That is one of the main reason that the Buddha founded the monastic order.

However, not everyone wants to or can becoming an ordained member of the monastic community, and in fact have very loving and meaningful relations with their partners. Therefore, from a Buddhist perspective contraception that does not kill are acceptable in such circumstances, but at the same time we should be aware of how circumstances can increase attachment to physical pleasure, which is antithetical to the Buddhist path of spiritual evolution. I hope this helps.

Thank you.

Question asked by C

Wjat do i need to work on or do to be more stable in wealth?

Reply by Pastor Niral Patel

Dear C,

Thank you for your question. From a Buddhist perspective, wealth as with anything else can be both an attachment and a necessity. Attachment to wealth is something to be avoided within Buddhism, but on the other hand we all need some form of wealth in order to provide for ourselves and our families.

From a karmic perspective, having a lack of wealth in this life or financial difficulties stems from negative karma created in previous lives. This karma was generated from being miserly. The opposite of this is being generous, in terms of giving one’s time, energy and support to others. So this is something we should all strive to train in. Generosity is in fact considered to be one of the Six Perfections within Buddhism and is a very important quality to develop. The energies created from a generous mind, will overshadow the affects of our negative karma created from being miserly in previous lives.

A great practice that we can also engage in to have financial stability is the practice of Gyenze, who is the increasing form of Dorje Shugden. You can find his practice here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/dorje-shugden-gyenze-to-increase-life-merits-and-wealth.html. This practice is two-fold, the first is that it helps to purify the karma that stops us from having beneficial forms of wealth and at the same time generates tremendous amounts of spiritual merit. The energy from this spiritual merit can help to over power the negative affects our karma. When this is achieved, we are able to both improve our lives and at the same time continue to purify our negative karma that causes our problems.

The key to this practice is consistency. We should engage in the practice and mantra recitation every day and you will see an improvement in this area. But this practice is for more than just wealth, and therefore you will see improvement in other areas of your life too. I hope this helps.

Thank you

Question asked by Paulo Sérgio da Silva Ferreira

Dear pastors, I have been reading the text on the practice of Vajrasattva Buddha posted here. I have the Vajrasattva Initiation. It was the first one I received. Some questions about this tantra:

1 – Does the Vajrasattva mantra have the power to purify external environments where there are negativities?

2. Can the Vajrasattva mantra be used to break black magic?

3 – When, during my Sadhana, does the time come to visualize the garland of mantras (from which flow lights and nectars that purify negativities), can I imagine that this nectar and lights are falling on a person for whom I want to pray?

4 – Work as a security officer in a bank branch. This makes me stand still, just watching, certain places within the bank branch. Change of position every 20 minutes. It is possible that I practice the Vajrasattva tantra while standing at my service post, in all its stages, such as Prayer of Refuge (first opposing force), Bodhicitta (Repentance – second opposing force), Seven Members, Mandala Offering , Visualization, Recitation of Mantra (Remedy – Third Opponent Power) and Dedication (Promise – Fourth Opponent Power) ??? Actually I've done this a few times and what I want to know is if it's "valid" …

5 – It is said that it is necessary to recite the mantra of a hundred syllables at least 21 times a day to purify the negativities of that day. Can this be done only with Refuge + Bodhicitta + Recitation + Dedication, or is it necessary to be in the context of a Sadhana?

Gratitude for your love in always clarifying my doubts. In awe … Hands in prayer …

Reply by Pastor Niral Patel

Dear Paulo Sérgio da Silva Ferreira,

I have been able to consult His Eminence the 25th Tsem Rinpoche on the questions you asked in regards to your Vajrasattva practice. Rinpoche wanted to answer the questions personally. I have typed up Rinpoche’s advice to your questions below.

1 – Does the Vajrasattva mantra have the power to purify external environments where there are negativities?

In general, any mantra is a manifestation of a Buddha’s speech. A Buddha’s speech is a manifestation of a Buddha’s enlightenment. Therefore, any mantra is a manifestation of a Buddha’s enlightenment and an enlightened being has realised emptiness, accomplished Bodicitta and fully realised omniscience. In any place where a person has realised emptiness there can be no negative energy. There can be no negative circumstances around that person.

When you recite a mantra, you are invoking upon a person or a being who has realised emptiness and by the power of realising emptiness, no interferers can remain and interferences will be cleared. Hence, if you recite Vajrasattva’s purification mantra it will definitely purify the area, purify the place, and purify the environment because it is based on Buddha’s speech which is in the form of a mantra. So, Vajrasattva’s mantra and any other mantra can purify a space.

Having said that there are certain deities and mantras that we have a personal affinity to. For example, if we have a very strong affinity to Prajnaparamita, by reciting the Heart Sutra instead of Vajrasattva, that will have more effect for us. Therefore, sometimes due to our personal affinity there will be more effect. But in general, any mantra, Vajrasattva included, will purify the external environment of negative of energy based on what I have just explained.

2. Can the Vajrasattva mantra be used to break black magic?

Any mantra that is based on the realisation of emptiness can break black magic. When we realise emptiness we are able to cut all interferes, interferences, and especially the chief ghost, the chief demon, the chief problem-maker, the chief devil which is the self, the “I”, the “me” that does not exist. So taking care of me, me, me, and not thinking of others, always focusing on I, I, I, that is your biggest demon. That makes you difficult to deal with, that makes you angry, that makes you have delusions, that makes you have fantasies, and that makes you not accomplish something meaningful in this life.

So, when you realise emptiness you remove the non-existent “I”. When you remove that non-existent “I” all interferes are banished, especially the biggest interference which is our ego. Therefore, by reciting Vajrasattva’s mantra you can definitely accomplish that goal.

3 – When, during my Sadhana, does the time come to visualize the garland of mantras (from which flow lights and nectars that purify negativities), can I imagine that this nectar and lights are falling on a person for whom I want to pray?

When you are doing Vajrasattva’s practice, at the beginning of it, you take refuge. When you take refuge you visualise Vajrasattva in the front, your mother (whether dead or alive) on your left, you visualise your father (whether dead or alive) on your right. You visualise all sentient beings behind you and you visualise all your enemies in front of you.

So, your mother is on the left and your father on your right, enemies in the front, sentient beings of the Six Realms behind you looking and taking refuge in Vajrasattva. As you recite Vajrasattva’s mantra you visualise the nectar coming from Vajrasattva entering all sentient beings around you and yourself. This purifies yourself and others. So during that time, you can especially focus on the lights and nectar going to the person in question or focus, in order to bless them. Can we do that? Yes, we can. How do we do that, follow what was just explained, especially when you take refuge.

That is how we take refuge during a sadhana. We take refuge by visualising the Buddha, on the left is our mother, whether our mother is alive or dead it doesn’t matter. We visualise her on the left to remember her kindness. Even if our mother was not kind, we still have to remember that she gave us our bodies. Then we visualise our father. We visualise all sentient beings of the Six Realms (Hell, Spirit, Animal, Human, Demi-gods and Gods). You visualise them all in the form of humans. When you visualise them you do so in the form of humans as it is auspicious for them to take human rebirth. Then they all take refuge in Vajrasattva, “Namo Guru Beh, Namo Buddhaya, Namo Dharmaya, Namo Sanghaya”. Everyone recites, so it is like a huge thunderous chorus.

Then you continue with the Vajrasattva sadhana. When you reach the part with the mantra, then you visualise the lights going to all sentient beings, not just yourself, and especially to the person that you are focusing on. And visualise all the negative karma, negative actions, all the “I”s and the gross “I”s, all the subtle “I”s, all of them going into the ground. And then we becoming purified, and that person becomes purified. So not only are you focusing on yourself during Vajrasattva practice and the person you are thinking about but all sentient beings as well.

4 – Work as a security officer in a bank branch. This makes me stand still, just watching, certain places within the bank branch. Change of position every 20 minutes. It is possible that I practice the Vajrasattva tantra while standing at my service post, in all its stages, such as Prayer of Refuge (first opposing force), Bodhicitta (Repentance – second opposing force), Seven Members, Mandala Offering , Visualization, Recitation of Mantra (Remedy – Third Opponent Power) and Dedication (Promise – Fourth Opponent Power) ??? Actually I’ve done this a few times and what I want to know is if it’s “valid”

If you are focused you can do the Vajrasattva sadhana or any sadhana wherever or whenever you want. You can even do it standing on your head if you can focus. So in an easier way to answer, yes, since you have the time and you are a security guard who is standing most of the time, you can do the whole A-Z of Vajrasattva’s sadhana quietly while you are doing your job.

This should not be an issue as the meditation is in the mind. There are certain rituals and practices that we must do privately that we don’t show people. But if we are doing it and no one knows then it is already secret. So it is fine if you do the whole Vajrasattva sadhana and A-Z practice while you are standing up because you are a security guard.

5 – It is said that it is necessary to recite the mantra of a hundred syllables at least 21 times a day to purify the negativities of that day. Can this be done only with Refuge + Bodhicitta + Recitation + Dedication, or is it necessary to be in the context of a Sadhana?

When you take any tantric initiation, every single day knowingly and most of the time unknowingly we break some of our vows. When we break our vows, once it is broken, it is not simply broken and that is it. Once it is broken it will continue to accumulate negative karma every single day until it is purified. So it increases dramatically. So to stop its increase we recite the mantra of Vajrasattva 21 times per day.

By reciting it, you are not actually purifying it, you are stopping it to increase. Basically you are stopping it from gathering interest. So, what makes the mantra more powerful and become purifying in the case of Vajrasattva is not simply reciting it. What makes the Vajrasattva mantra becoming purifying and not simply stop the increase of karma is by applying the Four Opponent Powers.

When we apply the Four Opponent Powers and then we recite the mantra, then how strongly we apply the Four Opponent Powers is how much it purifies. So if we simply recite the mantra with faith and confidence it stops the negative karma from increasing. It does not purify the negative karma, it stops it from increasing. But if we apply the Four Opponent Powers and recite the mantra, then it has the possibility to purify. But that applies to the gross karma. The subtle karma does not get purified. That can only be purified with the realisation of emptiness.

Now, do you have to do it in the context of a sadhana? Not necessarily. You can simply visualise Vajrasattva, trust Vajrasattva, think of Vajrasattva and your guru as one and then recite the mantra and apply the Four Opponent Powers. Or simply just recite the mantra, which will also be effective to stop the karma from increasing.

I wish you luck, am very happy to hear that you are doing the Vajrasattva practice and have very beautiful and powerful questions. It is a pleasure for me to answer them. Sorry it took so long, we were a little delayed.

Thank you.

Question asked by Manika

Please sir give me a solution of my problems since years I'm facing obstacles I'm victim of black magic .no progress in my life .

Reply by Pastor Niral Patel

Dear Manika,

I’m very sorry to read that you have been facing so many obstacles. There is an article here that can help you with the problems: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/trakze-to-dispel-black-magic-spirits.html.

This article is about the practice of Trakze, who is an emanation of Dorje Shugden who can dispel even the most severe of black magic and spirit disturbances. The article outlines who he is and how to engage in his practice. I have seen a lot of people benefit from Trakze’s practice and overcome major obstacles due to being the victim of black magic.

Though Trakze may appear to be very wrathful, he takes this form because he cares about us and acts out of compassion to help protect us from anything negative. The article explains more about this. From a Buddhist perspective we can be victims of black magic due to our negative karma. Trakze’s practice not only grants us protection but also purifies our negative karma so that the black magic can no longer affect us.

The key to Trakze’s practice is consistency. Over time you will see the obstacles lessen and ultimately stop. I hope this will help you. Thank you.

Question asked by Harry

Thank you for your answer about the difference in mantras between Tibetan and Sanskrit.

What if any relationship exists between the Nagas and Manjushri Naga Rakshava?

Would Manjushri Naga Rakshava have dominion over the Nagas?

Reply by Pastor Niral Patel

Dear Harry,

Thank you for your questions. I am glad that the previous answer was helpful. Manjushri Naga Rakshasa has a very strong connection to Nagas. In fact as you may already know, his lower half is in the form of a Naga. His practice is very much engaged in to appease Nagas or alleviate ailments caused by Nagas that have been offended. His form and practice indicate that he arose specifically to help in this matter, therefore he is not only intimately connected with Nagas, but also their homes which are the natural environment. In this form Manjushri can also help to heal unsettled environments because his practice helps to calm and bless Nagas who have control over the weather and other environmental factors.

In regards to Manjushri Naga Rakshasa having ‘dominion’ over Nagas I don’t think that this is the case. Rather than being a king or ruler over Nagas, which is a samsaric position, he is much more. He is fully enlightened being, who arose specifically to calm Nagas that cause obstacles and problems for sentient beings. At the same time, he blesses these Nagas so that they too can achieve enlightenment in the future. Manjushri Naga Rakshasa does not rule Nagas, in the same way that Buddha Shakyamuni does not rule humans. However, his practice is extremely beneficial for them, just like Buddha Shakyamuni’s practice is extremely beneficial for humans. I hope this helps. Thank you.

Question asked by Harry

There are two different mantras listed on Tsem Rinpoche's article on "Manjushri Naga Rakshasa".

One is "Om Phet Lam Hum" and the other is "Om Phet Lam Hung".

Which is the correct one?

Reply by Pastor Niral Patel

Dear Harry,

Thank you for your question. Both are actually correct, as they are the same mantra. The last syllable is exactly the same. When translating the mantra from Sanskrit into English, it is written as “Hum” whereas when written from Tibetan it is spelt “Hung”. This is because when the mantra was spoken by Tibetans and translated into the Tibetan language, the ‘m’ turned into a ‘ng’ sound, as the sound was difficult for Tibetan speakers.

This same difference occurs in the mantra to Chenrezig, the Buddha of Compassion. When spelling the mantra’s Sanskrit version, it is spelt “Om Mani Padme Hum” but according to how the mantra is pronounced in Tibetan, it is spelt “Om Mani Peme Hung”.

In common practice today, “hum” is usually pronounced “hung” by most practitioners. So you can use that pronunciation of the mantra. I hope this helps.

Thank you

Question asked by Alessandro

Hello,
I've just seen the new video on YouTube about the long dorje shugden Kangsol? Is the sadhana available anywhere to practice at home?

Thank you

Reply by Pastor Niral Patel

Dear Alessandro,

Thank you for your question. The Dorje Shugden Kangsol is recited in Tibetan during our puja. We do not have a version available online that is a full translation of the puja.

However, you can use the Extended Retreat Text to Dorje Shugden, available here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/dorje-shugden-retreat-a-powerful-practice-to-fulfill-wishes.html#004 This text has the major sections from the Kangsol and is also in English, which will help with visualisation during the puja.

As part of the puja, you should set up the various offerings necessary to generate as much merit as possible. You can following the offering set up as explained in the above article. Offerings will help to generate the merits necessary for Dorje Shugden and his entourage clear your obstacles and create the conducive conditions that you are looking for in life. I hope this helps.

Thank you.

Question asked by Danny

Hello pasters, just asking. Why the dharani in a same sutra is different from vajrayana ans sutra? Eg. The ushnishavijaya dharani, in the sutra is …. Om vishuda vishuda… Whereas in vajrayana, its om droom droom droom. But the text of the sutra is the same. Thank you

Question asked by Wout Eeckhout

Dear I am looking for a month long retreat in July-august, can you help me?

Question asked by Tashi

Also, if these practitioners are lazy by taking Vajrayogini instead, who else is going to transmit these rare, ancient tantras that Tsongkhapa wrote mainly on? With the other tantras being so uncommon these days, how are they going to survive? What's the point if they are going to die out eventually?

Question asked by Eric

Hello Pastor Niral

The Dharmapala Shangmo was first installed in 1902 at Domo Geshe Rinpoche's Dungkar Monastery in Tibet.

I understand that they unlike Tharkp Choling Monastery are not under the control of the 14th Dalai Lama.

They will possibly still possess the daily practice manual and mantra for Shangmo.

I do not have any means of contacting them but maybe Tsem Tulku and his worldwide contacts could reach out to them for their assistance.

Hope all is going well in installing Shangmo as part of Dorje Shugden's retinue on his main alter at Kechara Forest Retreat.

Question asked by Tashi

It seems like I have been banned from the chat, so as a result, I would like to ask my questions here:

"Comparatively, everyone can engage in protector practice without taking vows and tantric commitments."

Wait, but how do protector practices not require vows? If one were to do the Tashi Tseringma sadhana, they MUST make a torma offering everyday to keep up with practice in clairvoyance and so forth. How is it that there aren't any vows in protector practices? Ekajati and Za Rahula are one of the most austere and intense protectors out there that will only focus on spiritual paths, not mundane things(that's what Dorje Legpa is for). So in that case, anyone can take up their practice and not face the terrifying rage of the protectors for an attempt to do a simple practice without vows, empowerment, nor true accomplishment?

"The sadhana of Vajrayogini is very short compared to the sadhana of Heruka Cakrasamvara, Yamantaka or Guhyasamaja. In this degenerate age, people do not dedicate much time to practice, hence Vajrayogini practice is more suited for busy modern people."

But isn't that pretty lazy? I mean if one just wants to practice tantra, they take up a simple practice without trying and go from there? What benefit is there to that? Shouldn't there at least be an attempt after mastery over lower tantras or other instructions from the guru to later on practice advanced yidams such as Guhyasamaja? Why be lazy and stick with a simple minor deity that Tsongkhapa practiced and not focus on more advanced deities with clear commentaries from its original source by masters such as Tsongkhapa like Yamantaka or Guhyasamaja? Isn't the point to destroy this laziness and dedicate oneself to enlightenment for the sake of others? It's not like simplicity will always lead to liberation now is there?

How short is Vajrayogini's sadhana in that case compared to a Yamantaka or a Guhyasamaja sadhana? How long would it take with all that mantra recitation, prayers, refuge, offerings, confession, etc.?

An Additional Question:
-The Ganden Tripa is the head of the Gelugpa school, not the Dalai Lama, is that correct? So why would there be a controversy over Shugden if the Ganden Tripa doesn't order it, but the Dalai Lama does? Wouldn't the ban be enforced by the Ganden Tripa if he is indeed the true head while the Dalai Lama is secondary? So why does all the blame have to go to the Dalai Lama as seen with other Shugdenpa groups(and could Tsem Rinpoche or any Shugden master please make an international meeting with all the lamas and give a teaching to the public to not misuse the name of Shugden and try to make protests that will cause the protestors to lose tons of karma for being angry at a bodhisattva like stating that "the Dalai Lama is fake," etc.?) And one of the Shugden masters, the 101st Ganden Tripa, was the head of the Gelugpa. So why couldn't he remove the ban that a secondary figure enforced? He is the head, is he not? Please explain, this is pretty confusing.

I apologize for my criticisms, but as I am new to tantra, I am a little wary of why this goes and that and so on.

P.S. How does one remove a chat ban? Or is it permanent? My apologizes if this cannot be done.

Question asked by Erie

Hello Pastor Niral

Could you give us an update on Shangmo Dorje Putri's statue?

Question asked by Tashi

Why does Tsongkhapa only write 3 pages dedicated to Vajrayogini in his 18 volumes and put so much emphasis on Guhyasamaja, Yamantaka, etc.? Since some like the Guhyasamaja are dying out, shouldn't we be focusing more on that instead of Vajrayogini or protectors if this is the case? Why the supremacy of Vajrayogini? Also, Gen Nyima only needed Yamantaka as a protector and yidam instead of Shugden, so what need is a protector if there are more important tantras out there? Does Tsem Rinpoche offer the Guhyasamaja, Yamantaka, or Chakrasamvara empowerments?

Question asked by Eric

What can you tell me about the Tengyeling Oracle?

Meet the Pastors

Combining the responsibilities of the ordained and the appearance of a layperson, pastors are the connection between the sangha and the everyday practitioner. They are ordinary people who have taken an extraordinary step in dedicating their lives towards sharing the Buddhist tradition. As laypeople holding vows, pastors will make the Dharma accessible to more people, giving them guidance and sharing knowledge. The pastors are usually present at Kechara House and available for consultation anytime. For more information, contact house@kechara.com.

Pastor Chia (sangha to be)

As a pastor, Chia will dedicate his life to befitting others through spreading the works of Tsem Rinpoche and Dharma to many people, through the use of pujas, rituals, counseling and sharing of his knowledge.

Ordained as a Pastor in 2011, Chia Song Peng has had a rich and varied Dharma career. He has held a core position with the Kechara Paradise retail outlets, served as a personal attendant to Tsem Rinpoche, embarked on various pilgrimages and received initiations into higher yoga tantric practices. He is accomplished in many pujas and has a deep understanding of the Dharma.

As a pastor, Chia has dedicated his life to befitting others through spreading the works of Tsem Rinpoche and Dharma to many people, through the use of pujas, rituals, counseling and sharing of his knowledge.

When Chia first met Tsem Rinpoche, he was asked if he wanted to become a monk, however even though this was his aspiration he informed Tsem Rinpoche that he would do so at a later date. For Chia, as he has is already in the Dharma full-time, it would be best if he became ordained. Tsem Rinpoche has reminded Chia from time to time to work towards becoming a monk and he promised that he would do so in the future.

Kechara began from nothing to become a growing Dharma organisation with major projects such as Kechara Forest Retreat, so Chia thinks that this is the perfect time to become ordained as a monk. Recently Tsem Rinpoche asked Chia again if he would like to be ordained, this time Chia said yes.

Pastor Khong Jean Ai (sangha to be)

Jean Ai wishes to become a vessel that holds the teachings of Lama Tsongkhapa to benefit future generations, inspiring others to live by the Buddha’s teachings.

Jean Ai met His Eminence Tsem Rinpoche as a young child and through her parents' involvement with Kechara over the years, she has never known a life without His Eminence. Jean Ai was a regular volunteer of Tsem Ladrang during her childhood and teenage years. After graduating with a BSc (Hons) in Psychology from the University of Warwick in the UK and working at the London Probation Service, she returned to Kuala Lumpur to join Tsem Ladrang's e-division. There she managed kechara.com, responsible for the weekly Kechara e-newsletter, including content generation and editing. Since then she has joined His Eminence Tsem Rinpoche’s writing team, responsible for executing Rinpoche’s personal instructions and managing his correspondence.

Having visited a nunnery in India in 2004, Jean Ai remembers noticing how happy and purposeful everyone was. She had a feeling of familiarity and the sight of the robes comforted her. Immediately, Jean Ai messaged her mother who told her to ask Rinpoche’s advice. Rinpoche told her to complete her secular education so that when she taught the Dharma her words would carry the credibility and weight of a university degree, something she completed with the motivation that some day she wanted to become a nun.

Through her ordination as a nun, Jean Ai wishes to become a vessel that holds the teachings of Lama Tsongkhapa to benefit future generations, inspiring others to live by the Buddha’s teachings. Through this she hopes to repay the kindness of her parents and her Guru. Above all she wants to abide in a state free of suffering, and she wants this for others as well.

Pastor Shin Tan (sangha to be)

For Shin, this is a great step forward to being fully committed to the cause of others and repaying others’ kindness through sharing the Dharma with others.

Before joining Kechara, Shin worked as a lecturer and provider of content and e-learning content solutions for various start-ups. Whilst providing training to educators teaching students in English for Specific Purposes (ESP) at various colleges, she was invited to attend a Dharma talk given by His Eminence Tsem Rinpoche at Kechara House. This event rekindled her interest in Tibetan Buddhism, as she recalled the joy of accompanying her parents to teachings as a teenager.

Joining Kechara Media & Publications in 2006 as a volunteer, Shin assumed a full time position there as a Marketing Executive, with the aim of making His Eminence Tsem Rinpoche’s teachings available to more people around the world. Shin is now a member of the Tsem Ladrang Team, who takes care of His Eminence Tsem Rinpoche’s secular matters, enabling Rinpoche to focus on teaching the holy Dharma.

Shin states that when she decided to join Kechara full time, she had already decided to be of some benefit to others and spend the rest of her life doing only that. Working closely with His Eminence Tsem Rinpoche, seeing his tireless effort in helping others and spreading the Buddhadharma through the Gaden tradition despite tremendous challenges has made her realise that the next logical step is to become ordained as she has the opportune conditions to study with her Guru. For Shin this is also a great step forward to being fully committed to the cause of others and repaying others’ kindness through sharing the Dharma with others.

Pastor Adeline Woon (sangha to be)

Since finding her spiritual home here in Kechara, Adeline has made dharma work her life’s mission and wishes to dedicate herself fully towards the benefit of others.

Adeline stumbled across His Eminence Tsem Rinpoche's blog towards the end of 2010 and has been following his blog and Facebook page ever since. Since graduating from Dharma Drum Buddhist College Taiwan with a Masters of Arts in Religious Studies in July 2012, she returned to Malaysia and joined Kechara as a Senior Education Executive. Adeline was attracted by His Eminence’s straightforwardness and impressed at Kechara's growth under his guidance. To Adeline, His Eminence is someone who walks the talk, keeps his promises and sincerely cares for others displaying an excellent example of guru devotion, qualities that she seeks to develop herself.

Since finding her spiritual home here in Kechara, Adeline has made dharma work her life’s mission. It was in May 2013 that she officially requested His Eminence for ordination as a nun to dedicate her life fully for the dharma. According to Adeline, become ordained means that she is being true to her calling to live according to the dharma and be of benefit to others.

This however can only be achieved by meeting and studying under her root Guru. Adeline has been fortunate enough to have met with hers - His Eminence Tsem Rinpoche.

Pastor Niral Patel (sangha to be)

It is Niral’s motivation for full ordination to better himself, learn the teachings of our lineage in order to preserve them for future generations. He wishes to benefit others, just as he has benefited and is still benefiting from Tsem Rinpoche’s explanation of the Dharma.

Niral was born and raised in the UK, having graduated with a BA in Anthropology, he was working as a Financial Administrator for a Serviced Apartment & Hotel company as well as a Management Services company before stumbling across His Eminence Tsem Rinpoche’s Youtube channel, entirelyby accident. It was through His Eminence Tsem Rinpoche’s teachings that he began to understand the importance of practicing the Dharma, in order to benefit himself and others around him.

Having been in contact with one of Tsem Rinpoche’s long time students in the UK, he was encouraged to visit Kechara in late 2012 for a 10 day visit. At the end of the visit Tsem Rinpoche requested Niral to come to work at Kechara, to which he agreed.

Niral moved to Malaysia in February 2013 to work as an education coordinator at Kechara House, assisting the Education Division in the creation and implementation of the new education syllabus, teaching teenagers during the Kechara Sunday Dharma School. Ever since meeting Tsem Rinpoche, he has always been encouraged by Tsem Rinpoche to do more Dharma work and strive to better himself. It is with that in mind, that Niral has requested monastic ordination.

Pastor Tan Gim Lee (sangha to be)

Gim Lee’s main focus is to guide and help anyone who steps through Kechara’s doors through Dharma sharing, counselling, performing pujas and other Buddhist services. She wishes to repay Rinpoche’s kindness by spreading Lama Tsongkhapa’s holy teachings and inspiring others on the spiritual path.

She discovered Kechara by chance in 2006 and started to participate Kechara's activities almost immediately especially the retreat to collect 10 million Migtsema recitations. In April 2006, when Gim Lee met H.E. Tsem Rinpoche and first listened to his teachings, she wept uncontrollably. Though she could not understand it at the time, she had finally found her perfect teacher. She is especially touched by Tsem Rinpoche's compassionate method of teaching by setting his own examples.

Having joined as a staff of Kechara House responsible for housekeeping in 2009, Gim Lee is now one of Kechara House's Front Desk Managers predominantly based in the retreat centre in Bentong, Pahang. She also teaches the Sunday Dharma Class and moderates Dharma discussions on Tsem Rinpoche's blog chat.

The many teachings she has received from Tsem Rinpoche have changed her priorities in life. She found answers to her questions about the purpose of life, and she has realised that the way to overcome the sufferings of pain and anger is by following the path of compassion and wisdom as taught by Lord Buddha. These realisations have led to her request to be ordained as a Sangha member.

As pastor now, and later as a Buddhist nun, Gim Lee's main focus is to guide and help anyone who steps through Kechara's doors through Dharma sharing, counselling, performing pujas and other Buddhist services. She wishes to repay Rinpoche's kindness by spreading Lama Tsongkhapa's holy teachings and inspiring others on the spiritual path.

Pastor Loh Seng Piow (sangha to be)

Loh Seng Piow developed a strong wish to help Rinpoche in spreading the Dharma to the world. With that determination, Loh Seng Piow chose not to pursue his PhD degree in Cambridge University (for which he had been offered a place), resigned from his research job, and joined Tsem Rinpoche as full-time Dharma worker, and has never looked back since.

Back in 2001, Loh Seng Piow had no inkling of just how involved in Dharma he would become. As a Masters degree-holder in Engineering, Loh Seng Piow was working as a research engineer in Singapore when he met His Eminence Tsem Rinpoche. Rinpoche’s talk left a strong impression on him and after a few encounters with Rinpoche, Loh Seng Piow started developing websites for Rinpoche and Kechara.

Loh Seng Piow was trained in science, but soon realised that there were many questions that science could not answer. At the same time, he also felt that science and technology are not the solution to human problems, as humans are much better off compared to thousands years ago, yet the problems in this world are still the same, if not more, and we do not seem to be happier than our ancestors.

Loh Seng Piow soon realised that the Dharma is the ultimate solution to human problems, and that the methods used by His Eminence Tsem Rinpoche are very suitable for this modern era. Loh Seng Piow developed a strong wish to help Rinpoche in spreading the Dharma to the world. With that determination, Loh Seng Piow chose not to pursue his PhD degree in Cambridge University (for which he had been offered a place), resigned from his research job, and joined Tsem Rinpoche as full-time Dharma worker, and has never looked back since.

Meeting Rinpoche was a very refreshing experience for Loh Seng Piow, as he never knew Dharma could be so unconventional yet maintain its essence. As Rinpoche’s personal attendant, Loh Seng Piow has had many incredible moments with Rinpoche and considers himself extremely fortunate because he sees real Dharma in action, both on and off the throne. It challenges him to practice Dharma 24/7. In this way, Rinpoche has blown away his old and persistent way of thinking, which was very much focused on the outer rituals of Dharma.

Having seen that Tsem Rinpoche truly embodies what he teaches, Loh Seng Piow is convinced beyond doubt that it is possible to develop our minds to a higher state, and ultimately achieving enlightenment. All these factors have propelled Loh Seng Piow to take a step further in his Dharma career to become ordained as a pastor in order to be even more effective in sharing and disseminating the Dharma to benefit others.

Pastor Yek Yee

Naturally an introvert, Yek Yee has transformed what was once her weakness into her strength; making what was once impossible now eminently possible.

Independence was forced upon Kok Yek Yee from the tender age of nine, when she had to juggle between work and school to make ends meet. Always the introvert, Yek Yee had few friends and had difficulty expressing herself. So it was unexpected when she chose a career in journalism.

Yek Yee excelled as an award-winning reporter with Guang Ming Daily and Nanyang Siang Pau. Her articles garnered her a fanbase, and in writing, she found an outlet for the thoughts and feelings that she could not verbalise. However, despite her success, Yek Yee was not satisfied. Temporary happiness was not what she was looking for – success, money, relationships, or fame was not the key.

In her search for happiness, Yek Yee met H.E. Tsem Tulku Rinpoche, who told her “don’t retaliate with your speech, but use your power of writing to express yourself”. This led her to join Kechara Media & Publications as a writer; subsequently she was appointed Senior Editor as well as a Liaison to His Eminence.

Yek Yee now holds a core role in Kechara Care, giving advice, tours, counseling and teachings to whoever walks through their doors. Through courage and determination, she has transformed what was once her weakness into her strength; making what was once impossible now eminently possible.

As a Pastor, her patience and open-mindedness developed through her journey with Kechara will bring comfort and solace, and her new-found ability to nurture and teach others will bring hope to many.

Pastor Lanse Chiah

Having been a Pastor for a year, Lanse wishes to continue with her integral duties by renewing her vows again.

Lanse graduated with a Bachelor of Medicine and Bachelor of Surgery (MBBS) from Jinan University in Guangzhou, China in 1999 and became a part-time lecturer for several years, teaching western medicine in a Traditional Chinese medical college in Kuala Lumpur.

For a long time, Lanse remained an atheist, subconsciously searching for a spiritual guru as she sought answers to questions she harboured in her mind, questions that had led her into a state of depression during her time at university. As such, she would often read philosophical books in her search for answers.

Lanse first came to know of Kechara in 2007, through her friend of over 10 years, Pastor Yek Yee. She was surprised to see a complete transformation in Pastor Yek Yee, whom she had always known as a non-spiritual person. The first book by Kechara that Lanse chanced upon was the Chinese version of Be Greedy. Naturally, Lanse was skeptical at first, thus she read the book in an attempt to find mistakes with the philosophy. However, she couldn’t find any and was left impressed by how logical the explanations in the book were.

In March 2009, Lanse joined Kechara Media & Publications (KMP) part-time to carry out Chinese translation and help with transcription. The following year, she contemplated upon whether to pursue a full-time medical or a Dharma career, finally deciding on the latter. Lanse came to realise that, although both careers share the same motivation of easing people’s sufferings, she felt that her work in Dharma could lead to a greater contribution for the sake of all sentient beings in a deeper, spiritual sense.

Having been a Pastor for a year, Lanse wishes to continue with her integral duties by renewing her vows again.

Pastor Han Nee

It was not until she witnessed how Rinpoche brought peace and comfort to her dying mother, that she realised she also wanted to touch others with the Dharma.

Lim Han Nee, a mother of two, is a retired secondary school principal. She retired in December 2000 after a 30-year career in education. She obtained her Master’s Degree in Education at Leicester University in the UK, at the end of 2001.

After gaining her master’s degree, Han Nee considered further options of embarking on a doctorate in education or spending her years in retirement, travelling and visiting family. At the same time, she was also in search of her spiritual path. She had begun exploring Theravadan and Chinese Mahayana Buddhism for answers to questions she had.

In December 2004, Han Nee attended a teaching retreat on the topic of the Lamrim and White Tara held by His Eminence Gelek Rinpoche. As the retreat proceeded, she found her questions were being answered. Then in June 2005, Han Nee was introduced to Kechara by her sister, where she met her spiritual guide, His Eminence Tsem Rinpoche, who has recently told her that she must go all the way in the Dharma for the benefit of others.

Han Nee had been a school guidance counsellor for nearly twenty years. However, it was not until she witnessed how Rinpoche brought peace and comfort to her dying mother, that she realised she also wanted to touch others with the Dharma.

A member of Kechara’s Puja Team, who conduct sponsored pujas in Shabten Khang, Han Nee is also a member of the Education Division with the portfolio of Content Development. Apart from this, Han Nee is also a member of the weekly Kechara Chat Time team.

Pastor David Lai

In 2014, with a sincere wish to benefit others, David decided to be ordained as a Buddhist pastor to continue serving the spiritual needs of the organisation.

David Lai has been a student of His Eminence Tsem Rinpoche for over a decade now and was one of the founding members of Kechara. He joined Kechara as a full time staff in 2005 and has been working in various departments beginning with the Kechara Paradise outlets.

Right from the beginning, David had been advised by His Eminence to go into writing. Overcoming various hurdles, David finally began his literary career with the publication of his first book and autobiography, There’s No Way But Up in 2009. The book charts his spiritual journey from his childhood and culminates in the meeting with His Eminence.

The positive feedback from this book led him to write various other publications like Vajrayogini and Other Power Places in Nepal – a pilgrim’s guide of Nepal, Tales My Lama Told Me – a book on short stories and Conversations in Love – a book on relationships. These books continue to inspire and bring people onto the Dharma.

Besides writing, David has found his passion in sharing the Dharma since his earlier days working in the Kechara Paradise outlets. Over the years, David has received innumerable teachings from His Eminence, ranging from public teachings to personal instructions and advice. He is known to passionately share these teachings whenever he can and to whomever he meets. In 2014, with a sincere wish to benefit others, David decided to be ordained as a Buddhist pastor to continue serving the spiritual needs of the organisation.

Pastor Henry Ooi

Born in 1952 in Penang, Henry moved to Kuala Lumpur in search of work after he finished his Form Five studies in 1969. He worked at different types of jobs and it was when he was jobless in 1997/8 that he met His Eminence Tsem Rinpoche at the house of his cousin, Ruby (now Dato’ Ruby Khong), when Rinpoche was giving a dharma teaching. At that teaching Henry was awed by how Rinpoche taught Dharma with simple yet profound explanations.

With the kind guidance, teachings and Dharma practices by Rinpoche including instruction to engage in their first spiritual retreat, Henry and his wife Angel started a small business that soon became profitable. A few years later after Kechara House Buddhist Association was founded, Rinpoche started to enrol students as liaisons and that was when Henry and Dato’ Ruby offered themselves. Later more students were elected as liaisons that saw the birth of Liaisons Council. The Liaisons Council is now known as the Board of Directors of which Henry is one of its members.

Currently Henry is the Project Director, overseeing the construction and completion of projects in the Kechara Forest Retreat. Prior to this appointment he was the Head of Department in Kechara Paradise retail outlets of which he served for about ten years. He still remains as its company director as well as director for most of the companies within Kechara. He served one term as vice president of Kechara House Buddhist Association from 2012 to 2103.

After following Rinpoche as a Dharma student for all these years, learning and practicing the Dharma, Henry knows the importance of the pastors’ role in Kechara founded by Rinpoche. He wants to become a pastor to serve Rinpoche, to serve Kechara, and to serve the public. As he aspires to be a monk as he grows older, being a pastor of Kechara will pave the way for his aspiration. Henry believes that as one gets older in life, one should have already prepared for the imminent, death. And what a beautiful death it will be, to die in Kechara Forest Retreat in a monk’s robes. This is the kind of death that Henry wants. But before the imminent death happens, Henry wants to continue working in Kechara Forest Retreat, serving the community and whoever comes into it in whatever way he can. And when he is not physically anymore to serve others, he will request instructions from Rinpoche to enter into retreats in Kechara Forest Retreat.

Pastor Patsy Gooi

All that Patsy wants now is to spend the rest of her life doing dharma work, dharma practices and being of benefit to others.

Formerly a full time housewife with plenty of free time, Patsy had the great fortune to visit Gaden Monastery and meet H.E. Tsem Rinpoche almost twenty years ago. That one week stay in the monastery changed her view of life. Prior to that, she had no spiritual inclinations but meeting Rinpoche stirred something inside her, and she realised that there was more to life than just eating, sleeping, shopping and having fun. Rinpoche’s approach to dharma was logical and practical but most importantly, he stressed that we should always focus out and work towards benefitting others. Rinpoche made dharma easy to understand and his advice was and still is, to “change inwardly, not outwardly.”

In 2009, after years of practicing and applying what she had learned from Rinpoche’s teachings, Patsy decided to set up a Kechara retail outlet in Penang to share the dharma with others. She knew that Rinpoche’s teachings were very applicable to the people of our time and that his activities would benefit others just as they had benefited her. She also wanted to repay the kindness of her Guru who had constantly helped and guided her. Today, Kechara Paradise Penang is not just a dharma shop but also organises puja sessions, animal liberation and dharma talks.

In 2010, again with Rinpoche’s blessings, Patsy set up the Kechara Soup Kitchen Activity Center in Penang. Saddened to see the plight of the homeless and urban poor on the streets, Patsy decided to practice “compassion through action” as taught by Rinpoche in the most active way she knows. Today, together with her team of volunteers, Patsy feeds the homeless and urban poor four times a week and provides basic food provisions to many hardcore poor families on a monthly basis.

All that Patsy wants now is to spend the rest of her life doing dharma work and dharma practices, and that she may be of benefit to others.

Pastor Albert Ratchaga

In 2008, Albert Ratchaga began working as a part timer in Kechara Paradise, but as he learned more about the works of Rinpoche and Kechara, Rinpoche’s kindness and compassion touched him deeply. He realised that his work gave his life more meaning and decided to join Kechara full time.

Through his work as a sales executive, Albert was able learn more Dharma from Rinpoche's teachings and use this wisdom to assist those who entered his store to overcome their problems, thus improving their lives.

Albert soon developed a deep wish to follow in Rinpoche’s footsteps and in 2016 was ordained as a Pastor to continue benefitting and serving others.

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Meet the Pastors

Pastor Chia (sangha to be)

Pastor Khong Jean Ai (sangha to be)

Pastor Shin Tan (sangha to be)

Pastor Adeline Woon (sangha to be)

Pastor Niral Patel (sangha to be)

Pastor Tan Gim Lee (sangha to be)

Pastor Loh Seng Piow (sangha to be)

Pastor Yek Yee

Pastor Lanse Chiah

Pastor Han Nee

Pastor David Lai

Pastor Henry Ooi

Pastor Patsy Gooi

Pastor Albert Ratchaga

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