Calling upon the Divine – How Dorje Shugden helped in the time of need…

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There are many lay spiritual practitioners who are afraid to admit that the main reason for their practice in the first place is something personal and which can be classed as  self cherishing. If one is able to hear the silent prayers to the divine (of any religion), they are usually relating to ‘I want this, I want that, I don’t want this, I don’t want that, etc.’

We are no exception.  One summer, we were travelling and our son needed his passport renewed.  Three weeks before his passport expired, we applied to the embassy and there was a problem as the embassy needed further documentation which we were unable to get in less than four days.

In a panic, we contacted our son’s godfather who knows the embassy head quite well.  He called a few times but was unable to get through and left messages but with no reply.

So this was like two days before we had to travel and looked like our son had to cancel his trip.  In the meantime, we did our King Protector, Dorje Shugden puja and request the Protector to assist in this matter.

Our son’s godfather happened to drop a friend off at the airport the evening after our puja and at the check in desk, someone pat him on his back.  He turned around and couldn’t believe his eyes when he saw the embassy head.

The next day he took our son to see the embassy head and his passport was renewed without a hitch and he managed to join the family on our annual holiday.

This may be a co-incidence, but us, we have no doubt our Protector had come to our aid.

It turns out our family trip was to be an auspicious one as we had an audience with the King Protector and his Chief Minister Karche Marpo (together with some 700 odd people) in Kechara Forest Retreat in Bentong, Pahang.


Intimate advice for us


Dorje Shugden in our latest private 2nd trance in Kechara Forest Retreat said clearly that working for dharma is very good. Working for Kechara is very good. He mentioned in Tibetan that when we work for ‘this organization‘ (referring to Kechara), we will fulfill the needs of others and automatically fulfill our own needs without even thinking about it. This of course would apply to other monasteries and dharma centres too but he was referring to Kechara specifically. Others may think differently about working in the dharma and how meaningful it is, but no ordinary being’s wisdom can compare to the wisdom and foresight of Dorje Shugden for sure. I am not going to be swayed another person or peer who says working for others’ benefit in dharma has no meaning because most of these ordinary beings may mean well but they do not have unobstructed wisdom. Ordinary beings, although well-intentioned, may not have the knowledge and understanding of the workings of cause and effect to say much except say enjoy your life and indulge. Most advice from ordinary beings lead to further problems and sufferings. I will always trust Buddha’s Dharma and Dorje Shugden over any friend or ‘friends’ or ordinary beings, as caring as they can be. Buddha’s teachings are infallible and Dorje Shugden’s advice is always something that benefits us long term. We can trust dharma and Dorje Shugden.

Dorje Shugden said when negative situations happen to us, we should not be derailed but instead think, “Now this has happened and I have experienced the karma and it’s purified.” When we experience something, that karma is finished or finishing. The experience is the result of the karma. Once experienced, that karma is finished in general. So in fact we should rejoice the karma is finishing. This is the correct way to look at negative happenings in our lives. It’s better to look at that as finishing, than lament and be derailed.

Dorje Shugden said if we have problems or sickness, don’t just complain or be in pain and leave it as it is, but do purification practices. All pain, both mental and physical, arise from causes. Those causes are karma and karma is from us. Since karma is created by us, therefore it must be experienced by us eventually. But the GOOD news is that karma is not stagnant and therefore it can be changed, purified, ‘reversed’ or transformed when we apply the appropriate means. Since karma is something intangible to most ordinary beings (although we can feel its effects), it has to be purified by intangible methods sometimes. Just talking to someone, drinking, holidaying, sleeping or going for medical treatments may not fully take away the problem as the deep-seeded cause is karmic. We of course can go for the company of positive friends, hospitals and treatments but those will be symptomatic since the karma has opened. What we really need is to ‘attack’ the true cause which is karma by purification methods (kanshag, Vajrasattva, prostrations, retreats, Dorje Namjom, Black Manjushri, 35 Confessional Buddhas, circumambulation, building dharma buildings, Heart Sutra).

Purification does not mean we are bad. IT just means we need to purify many actions done from ignorance that have opened, or are still dormant that can cause us sufferings. Therefore applying spiritual methods such as purification practices are very important and if we are consistent, we will see a difference in our situation as Dorje Shugden promised. In fact that is what our perfected Lord Buddha said. This is really for us to go all the way and trust karma. Karma can be changed so our situation can be changed; we can trust this. A tree is known by its fruit. Dorje Shugden’s advice shows you he is an awakened Protector. This advice is excellent and it pinpoints clearly that Dorje Shugden’s advice is always in accordance to Buddha who he has allegiance to. Working for dharma to benefit others is good and no amount of counter-debate can win over this truth. No matter how smart any sentient being may be with the skill of debate, it can never match the wisdom of a fully enlightened perfected Buddha’s wisdom and truth. If Dorje Shugden says working for dharma is good, then it is good. If Dorje Shugden quotes Lord Buddha’s teachings on karma, you know we can definitely rely on that and change our situations and we should do purification practices.

We all make mistakes and act out of ignorance, anger, hatred, jealousy and greed. That is our current state of mind but it is not permanent. We are not bad because of it, as it can be removed. Our negative actions do not need to be us. However these actions are stored as karma and they multiply everyday, so we should not sweep those actions under the rug and ignore them. They are like a time bomb and get bigger and bigger until we purify them, or until they ripen and we experience them. Just because no one speaks about it and we are silent ourselves, does not mean they will not ripen or the karma is nil. The karma will open. We experience the ripening of karma daily, weekly, monthly, yearly as we have suffered from so many problems coming from the ten directions. God, the universe, nature, the enemies we created cannot take away our problems, nor can they give them in the ultimate sense. If something as God or universe can take them away, why don’t they? Because they cannot but we can. We can through purification practices as taught by the perfect Buddha. We should engage in purification as taught by Dorje Shugden. Then many doubts in our mind clears, dharma becomes clearer, engaging in virtuous activities become easier. Doing work for others and engaging in actions that benefit others become clearer. In fact when we clear our negative karma away by purification, doing virtuous works becomes easier. We feel lighter and happier.

We should not complain about anything or spread rumours, or influence others negatively against dharma or dharma work. Why? Because what can you do for them if you take them away from dharma work? Most of us are in dire straits or constantly suffering in one way or another and don’t have our own lives together. Many are not really even happy. So when you influence others away, you take people away from a remedy. You don’t need to decide for them, let them decide if this remedy is good for them or not. If you don’t like dharma work or transforming the mind, that is the karma you created. What results that leads to will determine if the karma is good or bad. The old adage is money, wealth, power, beauty and friends never bring lasting happiness. If you continue to contradict this, then you contradict the truth of life or existence as taught by the compassionate Buddha 2,500 years ago and as Dorje Shugden shared with us recently.

Kechara is a place of healing, knowledge, hope, prayers, positive results, practice based on pure lineage protected by the samaya to our guru and dharma protectors. Many people have found direction, hope, wisdom, help and blessings within Kechara. Many have found a goal and the meaning of life within Kechara and our teachings. We get so many letters and messages from people on how Kechara has touched their lives. We are humbled by this and at the same time encouraged. Dorje Shugden said if we follow the dharma, do purification practices, do our dharma works, then we will see a positive change in our situation. He said today humans (us) and Gods (himself) can meet due to very good causes created by both. We can speak together and share the dharma together which is good. We can meet again and again in the future he promised, but we should do our dharma work fearlessly. He asked us to think big, wide, far and not be afraid. We should develop Kechara further to be of even more benefit to many more.  Dorje Shugden said to work hard and make Kechara grow further and we can make it even more beneficial. Work on it and be committed. This is advice from our protector directly. We don’t need to doubt at all and just go all the way. Dorje Shugden said in trance of his renowned oracle monk that what is most important is applying Buddha’s teachings daily, tackling our points we need to work on and have a gradual daily change in our mind to more positive thinking. This change is gradual and not immediate. Don’t pressure oneself, but apply the teachings of mind training and daily make a change within ourselves. When we make this change, we change our world, our conditioning, our thinking, our environment and those around us. He said to trust the Buddha and the Dharma all the way. With Dorje Shugden as our ally, we need not be afraid but we should go all the way.

Dorje Shugden gave us much advice and very valuable instructions which I am sharing here

The oracle monk (Choji lah) was told by Dorje Shugden to visit us, encourage us and bless us. Choji lah the oracle of Dorje Shugden’s visit to Kechara was unplanned by us; he was sent by Dorje Shugden. Choji lah just called us and said he is visiting! While Choji lah was here, we were able to meet Dorje Shugden directly via his powerful and authentic trances. Dorje Shugden offered us the above advice and many other advice to benefit us. Choji lah, on the advice of Dorje Shugden, also did many pujas and rituals to help Kechara to grow. Choji lah is a simple and very easy monk who has been the oracle of Dorje Shugden for over the last 30 years. He was trained and certified as an authentic oracle by His Holiness Kyabje Trijang Rinpoche personally. Also Kyabje Domo Geshe Rinpoche helped in the training. Choji lah’s father was one of the most famous Dorje Shugden oracles in Tibet also. It is lineal in their family. The current Choji lah is the 7th in line of the Panglung oracles. We were very honored with Choji lah’s visit. We were amazed and grateful to Dorje Shugden’s guidance, advice and love. I am very much indebted to Choji lah and especially Dorje Shugden’s advice, protection and blessings on our spiritual journey to Buddha-hood.

Tsem Rinpoche


P.S. In retrospect to the above, I would like to welcome one of our student’s mother to Kechara today and welcome her volunteering. This student’s mom is here in Kechara and she is starting to open up to Kechara volunteering. She is here to cook for other volunteers and spend time. She is not too religious per se, but she is a giving lady who has a generous heart. She wants to be here for a few days to cook for volunteers instead of traveling and ‘enjoying’. Her last trip with a group overseas opened her heart, thoughts and mind to the meaning of life. She witnessed someone in her group collapse suddenly and later died while holidaying. This made a powerful impression. Even holidaying cannot protect from the ultimate. This made her think what is the purpose of our fragile life, where even while holidaying someone can just die with no apparent causes…all the money, travel, ‘enjoying’ just ends in sudden passing. How much time have we used up for ‘pleasures’ that gets us nowhere except it becomes a ‘interesting’ conversation to weave for others? When children work for dharma and they show a transformation, it can make their parents sit up and observe and investigate what made their children grow. When children, at the initial protestations of parents, work for dharma and may not have support, if the child transforms sufficiently, the parents are the first to notice due to many years of intimate contact, love and relationship. The parents may start investigating and even join the dharma, or at least respect what the children are doing. In this way we bring the dharma to our parents due to winning our inner battles one day at a time. This can apply to all relatives and friends around us too. Same applies when parents are in dharma, and the parents change and transform. This inspires the children to perhaps explore more. If you only spout dharma but don’t practice, then it will be hard to influence children because children are smart and their intelligence grows as they mature, and they can compare what they see at home with their parents to other adults as they grow. So whatever excuses with our children we may have that ‘may’ work now, may not later.

If our children listen to us even as adults, it is because while growing up they have seen the good qualities in parents and they hold on to that and respect that. If our children don’t respect us, it can be bad influence of friends, their own karmas or we didn’t parent them in ways that influenced them positively or some combination of this. Many times but not all of the times, our children reflect their upbringing and therefore who their parents really were. If as adults we are only interested in materialistic things, travel, food, branded items, etc., maybe that is what they were exposed to while growing up. That came from the parents. You grow up to be what you are exposed to and what you are used to. If you never have to work while growing up but still get abundant toys, holidays, nice clothes, good schools, bills are paid, trips, frequent dinners out then you will grow up wanting the same without the work perhaps. But as adults you will suffer if you don’t get the same things you were used to while growing up. I am not blaming anyone, but these are just some thoughts. Any shred of influence we may have on our grown-up children will be the good qualities they observed in us while growing up. They will hold on to that. Sometimes just paying for their room, school, food and trips may not be enough to have them respect us when they are adults. Good, kind, human qualities within us is what will matter to them. Parents must show results. For many kids,  not having results but just providing good food and a house is not enough. Food and a house are expected of parents. Remember – sometimes kids can be smarter than their parents and vice versa of course. The best way to influence our children sooner or later is to create changes within ourselves that they can see and be inspired by. After all who do we love more, ourselves or our children? This is the ‘test’.

The point is if we consistently do dharma, transform and apply it within ourselves, then we are trusting the dharma in action. Therefore Dorje Shugden is protecting us. How? We are protected by knowledge and when we apply this wisdom, we avoid more sufferings and in this way dharma and Dorje Shugden has protected us.

(Everything in life/samsara we have ‘trusted’ or relied on has failed us in one way or another, including our anger, laziness, expectations and comfort zones. Wealth, name, branded items, luxuries all have faded and will continue to fade. They can’t buy us the respect we yearn for anyways. Now TRUST DORJE SHUGDEN all the way by working for others. Getting sick for others even when we ‘overwork’ is okay and be happy for it. Focus out to others. Do this until it is not difficult to do and it is spontaneous from you. Then we know we are progressing. Do this daily. Feed others, comfort others, take on the work, be a good example, speak logically, have integrity and do our best for others always. Then our protector will be pleased with us and our spiritual practice will bear results. We will be fulfilled, happy and at peace. We will bring purpose to our lives and the lives of many others. Trust Dorje Shugden in action. Destroy comfort zones. He told me this, to do more. Trust him. We can do more and we will. ~Tsem Rinpoche)

Our Dorje Shugden in full trance compassionately blessed each person one by one. It was a very powerful and memorable moment for many.





I chose to be poor when I left my step parents’ home when I was 16 years old so that was 1981. I crossed the US on my own from New Jersey to California. I had no choice. When I stayed home, I couldn’t pursue what I wanted to pursue. That created alot of friction. I ran away from home several times, but in 1981, it was my third and final time I left home in Howell, New Jersey for good.

It was not easy, as I had to work all types of jobs in California where I ran away to and joined a dharma centre in Los Angeles. At sixteen and not having alot of skills it was not easy. Not easy at all.

I ate the cheapest foods, used blankets from 2nd hand stores, borrowed or got 2nd hand clothing from friends/what not and basically had very little next to no money. I am not complaining but it made me appreciate help, having things, friends, good food, finances, house and support now. But I never forgot what it was like and I sympathize deeply with people who have it hard.

So as an extension of those days, I created Kechara Soup Kitchen or KSK ( ) from giving food to 15 people a week, now we are giving to 2,500 people per week in Kuala Lumpur, Penang and Johor Bahru. We have acquired our own building and have been cooking food on the premises. Exciting and fulfilling to help the homeless. KSK has been getting alot of media coverage. We are grateful to the media. In this video, The Star newspaper in Kuala Lumpur interviews the homeless we have been helping and also interviews the President Dato’ Ruby Khong (my good friend and student) regarding KSK. It is a wonderful online video made available by The Star. Thank you The Star! Please see the above video and also the below links. You will find it interesting and understand what we are doing.

Other videos you can link to and watch regarding KSK:

I have been giving food to homeless people and stray animals most of my life. My step mom use to do that. Her name was Dana Bugayeff. She was diagnosed as a schizophrenic 30 years too late, as a result it made many people and herself suffer a lot. She had like multiple personalities. But when she was herself, she was soft, kind, generous and very giving. I always remember that about her. She abused me with beatings, scoldings, punishments, verbal abuse for the most of the time I was living with her. When she was finally diagnosed properly and had medication, she became the person I knew she was inside. The funny thing was as a kid I couldn’t live with her, be with her and left home, but I never stopped loving her or missing her. I just wished she was diagnosed years before that. She suffered a lot and she was not a bad person at all. She furiously objected to me becoming a monk or engaging in a spiritual life. She had her views and I was punished for it for many years. I don’t resent her for that, I know she wanted the best for me in her world. How can you resent someone that you call mom when growing up and was generous to you when she was not ill.

Before I left for India and left the United States for good, I went to New Jersey to see her and say goodbye. It was the last time I would ever see her again. Our relationship changed. When I use to go visit her from California in New Jersey, she was always polite and cordial to me. She knew she had lost control over me and that I was going to become a monk. She never accepted that. I am sorry for that. From my heart, I am sorry she couldn’t accept, because I never wanted to hurt her by being a monk. I just couldn’t do what she wanted me to do.


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This was my family home taken in the fall, when the leaves have fallen from the cold. My step parents Boris and Dana Bugayeff lived here with me. It was 233 West 3rd Street, Howell, New Jersey, USA 07731.  Both Dana and Boris have passed away. After I went to India I unfortunately never saw them again. My bedroom is the top floor right window. The car in front was ours.



These are my step parents whom I lived with in New Jersey. Boris and Dana Bugayeff.  I thought they were my real parents as that was what I was told, till I was told differently when I was in my teens.



Dana and Boris Bugayeff with my maternal grandmother, who was the former ruling family of Xianjiang. My grandmother arranged my adoption over to Dana and Boris in New Jersey in 1972. I didn’t know anything. I was told Dana and Boris were my parents and at 7 years old, I just believed it. My real mom couldn’t take care of me, so my grandmom had me immigrated to the US from Taiwan. Through the years, my grandma who loved me very much would come on ‘inspection’ visits to make sure I was properly taken care of. I looked forward to her visits. When she visited, I wouldn’t be beaten, shouted at or punished. I never told grandma. I dare not to, because after her visits, my mom would be very irate.


This is my step dad with my birth mother in the red.


This is my (from left to right) birth mom Dewa, her mother (my grandmom), and Duger a family friend from Taiwan holding my half brother Bata. She had him with her husband. My mother had another son after Bata.  I don’t know where they are now.



My birth mom in the red (centre). My cousin Judy on the left (holding glass) and my other cousin Toktun on the right. Judy and Toktun are sisters. I’ll talk about Toktun another time. I loved Toktun very much. She was always kind to me. She has passed away.



On one of my grandmother’s visits to our house in New Jersey. She would stay around two weeks to observe me and how I was. I loved it so much when she visited. I was sad for weeks when she left. She was affectionate, loving, kissed me non-stop, fed me, and always talked to me in a loving manner. I miss her so much. I was wearing a cowboy outfit and in front of us was my doggie Princey. I loved Princey. Later he was run over by a car.



My step dad, Boris Bugayeff and me. He loved me in his own way.



My step mom Dana Bugayeff and myself.


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Me and Princey. My step mom gave me Princey. I loved Princey so much. He was such a cute and good dog. But he always chased cars to my horror. I’d worry so much about him when I went to school.


This was me and my step mom Dana. I visited for the last time before I went to India. I never saw her again. I gave her roses. She loved roses the best. She passed away October 15, 2005 which was a Saturday 12:30 AM Eastern time New Jersey. I am wearing a gold Shakyamuni pendant she gave me years ago in the picture. I always love that pendant. She wore one also always. The pendants I have conceptualized, designed and created these days are inspired by that pendant she gave me. I miss her.


In life sometimes you just stop asking why and just accept.

Tsem Rinpoche


“Hunger Knows No Barriers”


By Chuah Su Ming

I have known H.E. the 25th Tsem Rinpoche for more than 10 years. During this time, I have seen how the many things that we have in Kechara today were born, from a single idea into fruition. One such idea that bore the sweetest fruit is Kechara Soup Kitchen.

I first heard the slogan “Hunger Knows No Barriers” in 2007. It happened during an audience with Rinpoche while we discussed how we could better serve society. Kechara was just a small Buddhist organisation at that time, with no big achievements or experience in running a charitable cause. Regardless, the thought that we were about to embark on something that has always been and still is very close to Rinpoche’s heart – caring for the homeless and less fortunate – was a huge motivator for many of us. I witnessed history in the making when this tagline was conceptualised by Rinpoche and on that very same night, we bought 20 packets of food to give to the homeless on the streets, with the thought that “May we be able to do more for them in the near future.”

Having a permanent soup kitchen to contribute back to society has always been one of Rinpoche’s dreams. From when he grew up and lived in USA, the wish to start a soup kitchen became even stronger after Rinpoche was homeless for a period of time in his teenage years. Rinpoche knew first-hand what it felt like living on the streets, having little hope and experiencing constant hunger as he had a childhood very different from what you would expect of one who came from a first world country. With each passing day, Rinpoche’s survival on the streets was almost a miracle as he desperately looked for food to drown out the loud grumbles of his stomach. And even when Rinpoche got some, very often it would instead go into the stomach of a stray dog. Safety, food and shelter are the most basic needs of any living being, thus one can only imagine the insecurities that homelessness can bring. Without these basic needs fulfilled, it is incredibly difficult for a homeless person to change his or her state of homelessness without assistance. With this knowledge in mind through Rinpoche’s own experience of homelessness, Kechara Soup Kitchen’s vision of “Taking the homeless off the streets” by providing them a helping hand to integrate back into society was crystallised.

Over the years, we learned a lot about the homeless from Rinpoche. Rinpoche taught us about their psyche, feelings, needs and wants, which are very important to understand especially since KSK is serving and helping these homeless individuals. Rinpoche would know where they would shy themselves away from society, and it was Rinpoche who would often spot them during our countless journeys around town. On many occasions before Kechara Soup Kitchen was founded, when Rinpoche would take us down to the streets of Kuala Lumpur to feed those who had nothing. I used to be amazed at how Rinpoche could spot a homeless person from afar, as I would not be able to. It was only later when Rinpoche explained that everything stems from care that I learned. It is when you care, you will notice others.

You may ask why is there no barriers to hunger? Rinpoche explained that if you were to x-ray an empty stomach, it will not differentiate the religion, gender, race, ethnicity or give any ‘labels’ to the person whose stomach it is. An empty stomach is just an empty stomach, regardless of who you are. So we feed and serve with no boundaries, and from the food we provide, it will at the very least give them hope and comfort that there are people who are reaching out to help them stand on their feet again, just as Rinpoche was able to.

What first began with 20 packets of hot food and a teaching to students on empathising with the difficulties of the less fortunate has grown into a charitable cause that has made a tremendous difference in people’s lives. Inspired by Rinpoche’s vision to help the homeless, Kechara Soup Kitchen has not only set up a permanent soup kitchen building in Kuala Lumpur, but also spread its helping hands to the homeless in several states in Malaysia as well as Jakarta, Indonesia! While KSK has grown tremendously in the past few years, we will continue to improve and expand so that we will be able to serve our homeless clients better, by improving their quality of life.

~ Chuah Su Ming

Kawang Prayers to Dorje Shugden


Hi my name is Pastor Khong Jean Ai. I’m a member of Tsem Ladrang where I serve as one of His Eminence Tsem Rinpoche’s assistants. I have known Rinpoche for nearly 20 years since I was a little girl but I only joined Kechara full time in 2009 after graduating from university.

I’m here today to talk about an important part of the Dorje Shugden daily sadhanna. It is known as the kawang, or confessional prayer. This prayer is also known as kangshag and its literal meaning is, ‘the clearing of obstacles’. Kangshag is recited as a confessional practice to purify significant accumulated negative karma threatening to obstruct one’s practice. It also helps practitioners to develop a closer bond to Dorje Shugden. Reciting kangshak on a regular basis also clears the karma that prevents us from full reliance, faith and trust in Dorje Shugden. Because we have a lot of negative karma, the actual visualisation done during the recitation is particularly graphic. There is a logic reason for all of this. We have accumulated a lot of negative karma over countless lifetimes. Thus if the negative karma that blocks one’s practice is forceful, then the puja to counter it has to be as equally intense.

So let’s start with the visualisation. First, you visualise the three poisons which are ignorance, hatred and desire and all the negative karma of samsara of every single sentient being. All of this takes the form of a very large man or woman. At this point, if you want, you can also visualise yourself as this being. Next a dakini who is an emanation of Vajrayogini appears. She wields a cemetery knife and slays the being who personifies our negativities. Then this dakini slices up the being and removes the internal organs. The body parts are then used to form a wrathful version of the sensory offerings to Dorje Shugden. First the dakini drains the blood from the corpse into a skull cup. This forms the offering of Arhgam. Then visualise the dakini removing the organs of the 5 senses which are the eyes, the ears, the nose, the tongue and the heart. The dakini arranges these organs in a vessel to form Pupe, or the wrathful flower offering. Following on from Pupe, is the offering of Dupe, or the offering of incense. Visualise the dakini pulling out the bones of the corpse and arranging them in a vessel. She then burns these bones as an offering of incense. You follow the offering of Dupe with the offering of Aloke which is an offering of light. At this point, visualise the dakini extracting human fat from the corpse. She melts the human fat into a vessel and inserts a wick made from human hair. After this you make an offering of perfume, or Gende. During the kangshak prayer, visualise the dakini draining the other fluids of the body, for example the bile and the urine. Second last of the wrathful sensory offerings is Newide, or food. You visualise the dakini chopping up the flesh of the corpse and mixing it with tsampa, or barley flour, then placing this into a vessel to be offered up. Finally you make an offering of wrathful sound, or Shapta. The dakini pulls out the thigh bones of the corpse. Then she cleans and fashions it into a thigh bone trumpet to represent a wrathful music offering. So who is the dakini offering everything to? She offers up all these substances to Dorje Shugden on your behalf.

Once you have visualised all the wrathful offerings, Arhgam, Pupe, Dupe, Aloke, Gende, Newide and Shapta, these are purified into nectar and offered to Dorje Shugden. If Dorje Shugden accepts these, visualise and believe all our negative karma and impurities are similarly purified. Then we become clean and free of negativities. This visualisation is very very powerful when done correctly and consistently.

I know that all of this sounds pretty gruesome but there is a logical explanation behind all of it. First going back to what I previously said, if the negative karma blocking our spiritual practice is very forceful, then the puja to counter it has to be as equally intense. Second, visualising our negativities in human form makes it easier and less abstract for us to imagine. Then some people might ask, ‘Why are you offering all these gross things the Buddhas? Won’t they be offended? Why not offer pretty things, nice things?’ Well the answer is quite simple. Enlightened beings are without ego. If you offer something sincerely, they do not perceive the offerings as gross or unclean and they won’t be offended. Of course if you can, you don’t intentionally offer gross, unclean things to them when you can afford to offer nicer things. The key word here is sincerely. Ultimately the best offering of all is the offering of our attachments, our negative karmas and our practice. The best offering, the one that pleases Dorje Shugden the most is our mind transformation, to become better, more beneficial and kinder human beings.

Next we are going to talk about altar set up. This isn’t strictly necessary when you do your kangshak recitation but it will be good for you to make wrathful offerings with a symbolic representation. Rinpoche previously explained it like this. When we make offerings, yes we can just visualise the offerings, the Buddhas will definitely accept these offerings, especially if they are done with sincerity but at our level, as the unattained practitioner, there is a difference between visualising an offering and actually making it. Rinpoche explained this difference as being the same as visualising that we walk down to the river to collect water to make offerings and actually going down to the river, washing the cups, collecting the water, coming back to our altar to make the offerings. The difference here is the intention, the effort, the time and the energy. So even though making wrathful offerings during the kangshak recitation is not strictly necessary, it will be good to make them with a symbolic representation, to generate an even closer bond with Dorje Shugden. Of course you don’t offer blood, thigh bones, human fat and that kind of thing. You would offer substances that represent these wrathful offerings. So for blood, or Arhgam, you can offer tea. For the sense organs, or Pupe, you would offer a wrathful flower. In the place of burning bones for Dupe, you would offer crossed incense sticks. For Aloke, which is the human fat, you can offer a candle. To offer Gende, or the bodily fluids, you can offer beer. In the place of flesh for Newide, you would offer wrathful foods. Finally to make a symbolic wrathful offering of music, or Shapta, you can offer a spiked conch shell.

During kangshak we also make other kinds of offerings. During the prayer you offer the commitment substances, the 7 Royal Emblems, armour, weapons and animals. The commitment substances are milk yoghurt, tsampa or roasted barley flour, tea and beer. Milk is offered because it is nourishing in nature, thus representing spiritual nourishment. Yoghurt is offered because it is a calming food substance used to cool down energies which may sometimes be too wrathful. Tsampa, which is roasted barley flour, is a nutritious food substance that anybody can consume. It is considered a very strengthening food that anyone of any age can enjoy. If you cannot find tsampa where you are, you can also offer oats in its place. Tea is considered a precious substance. It is offered because it awakens and livens the senses which is important when we are requesting Dorje Shugden and his entourage and his emanations to offer swift assistance. Finally beer is offered. In tantric symbology, when beer is consumed, it is transformed into inner attainments. Therefore when we offer beer here, it represents tantric attainments.

Then we offer the 7 Royal Emblems. What are they and what do they represent? With the 7 Royal Emblems, you first make the offering of the Precious Jewels. The Precious Jewels represent unending power and possibilities. This is followed by an offering of the Precious Elephant which represents the qualities of being a noble gentleman and having the strength of the mind. Next you offer the Precious Queen which represents love that is not attached. The Precious Queen has the ultimate feminine beauty and love for a husband. She radiates the joy of enlightenment. This is followed by the offering the Precious King. When you offer the Precious King, it represents gaining the power to overcome our enemies. Of course once you have offered the Precious Kind and the Precious Queen, then you offer the Precious Minister. The Precious Minister is the liaison who helps the King and his role is to spread the Dharma. Following from this you would offer the Precious Horse which is able to travel far and wide. The Precious Horse represents carrying the Dharma and spreading it quickly everywhere. Finally, you would offer the Precious Wheel, which is the Wheel of Truth. This wheel of truth refers to the truth of the Dharma or the teachings of the Lord Buddha.

In the kangshak we also offer armour, shields and weapons to Dorje Shugden. These are implements for Dorje Shugden to either protect us or to fight our negative karma so when we make these offerings, we are creating the causes for Dorje Shugden to assist us. During the kangshak prayer we also offer animals to Dorje Shugden. For example, the horse, elephants, yaks and dogs. These are depicted as mounts in Buddhist symbology. We offer these animals to create the causes to receive swift and effective assistance from Dorje Shugden and his entourage. Nothing is selected to be offered by chance or randomly. These offerings are implements to request Dorje Shugden to do his work. When we make these kinds of offerings we generate great merit for the purification of our negative karma. We also create the causes to receive the resources that we need for a smooth spiritual path where we can dedicate our mental time and our energy to studying, comprehending, practicing and finally realising the Dharma.

So who can recite kangshak and when can they recite it? As with all Dorje Shugden prayers, anyone can recite kangshak as part of their daily sadhanna or practice. For those who are short on time, you can follow this order. Kangshak is highly recommended for people who have a lot of bodily karma to purify. Bodily karma refers to karma created from the actions related to our body. It is also highly recommended to recite kangshak, especially when we are going through our obstacle years or in our old age. Kangshak is very effective to clear and stabilise the mind when doubts and confusing arise. At this time, Rinpoche has often recommended that we recite kangshak a minimum of 7 times. Rinpoche also recommends that people who are engaging or starting large projects, especially involving the growth of the Dharma, should recite kangshak.

So how to do you pronounce the kangshak prayer? The kangshak prayer is recited as follows.


Heart’s blood drinking offerings

Set out like the flower of the Ganges

Flowers of the sense organs

Blossoming and clouds of

Smoke gathering

Human bile perfume, flesh

And blood and the sound of

Thigh bone trumpets

Please accept these as well as

An ocean of undefiled nectar!


Also sensual objects and

The seven royal objects

The intelligent horse, elephants,

Frightful yaks, sheep, and dogs,

Saffron robes, strong,

Hard armour and shields


Arrows, spears, swords, and outer,

Inner, and secret bases,

With these clouds of offerings,

Both supramundane and worldly

O Dorje Shugden and all your

Wrathful entourage,

May your heart commitment be

 Fulfilled and degeneration restored!


Especially, each accumulated

Faulty deed of body,

Speech, and mind

We have committed under the

Influence of ignorance

Which goes against your mind,


We confess with a mind

Of remorse and regret.


Furthermore, transgressions of our

Commitments to the Protector

And entourage

And neglect or degeneration

Of retreat practice, tormas,

And offerings, etc.,

We practitioners confess all of these

Within the unobjectifiable emptiness

Of the three spheres.

I hope that this explanation has been helpful to you. As you can see, kangshag is a very powerful practice. Not only for purification but also for us to generate merit, create the causes for our work to flourish and for us to draw a closer connection to Dorje Shugden. Thank you.

Emperor Kangxi / 康熙皇帝


[Kangxi was known to be a benevolent emperor who ruled fairly and with compassion. During his reign, which was marked by peace and prosperity, the fields of literature, arts, dance, culture and religion would flourish throughout the empire.]

I have always held a deep appreciation for Chinese culture. I find it fascinating that one nation can have such a large influence in the world and that until today, it has given rise to so many powerful leaders and thinkers. If you look at its neighbouring countries like Korea, Japan and Vietnam, you will see there is a strong Chinese influence in their food, architecture, clothing and even their language. When Chinese migrate all over the world, they carry their beautiful Chinese culture with them and they keep the traditions alive no matter where they are. To me this is an indication of a strong group of people who are very proud of their history and traditions.

Chinese history itself is very vast, complex and interesting. To study it can take a whole lifetime because it spans thousands of years. As a result, many dynasties and different types of emperors have emerged over the years to rule this vast empire. Some have faded into obscurity, some were tyrants, some had reigns which were rocked by scandal or other less-than-positive reasons. But one of the most famous emperors in Chinese history is Emperor Kangxi whose reign was characterised by stability, progress and development.

Emperor Kangxi (or K’ang-hsi) is known as one of China’s most benevolent rulers who is known and loved by the Chinese people until today. Unlike other emperors who are usually painted in military uniform, Kangxi is usually depicted as a scholar with a gentle expression and surrounded by books, or at a desk or holding a pen. Kangxi sponsored many literary works, monasteries, monks and teachers all over China, Tibet and Mongolia and he was considered extremely modern for his day because he also gave religious freedom to all religions. Kangxi is known to have given permission for Christian missionaries to carry out their activities in China. Given the scope of his works, I dare say he can be considered a kind of Dharma king.

I had my students do some research into Emperor Kangxi’s life which I wish to share with all of you here. As you can see, many of the monasteries that Kangxi built continue to exist today. Have you visited these places? Do you wish to go in the future? What do you think about Kangxi’s life? Please do let me know in the comments below.

Tsem Rinpoche

我一向来对中国文化都有着浓厚的兴趣。一个国家在这个世界上能有如此大的影响力,对我来说非常引人注目。它曾创造了无数强大的领导人和思想家。如果 你看其邻近国家,如韩国、日本和越南,你会看到他们的饮食、建筑、服装、甚至他们的语言都显示中华文化强大的影响力。当中国人迁移到世界各地时,他们携带 着他们美丽的中国文化,他们不管在哪里都继续保留这个文化传统。对我来说,这个是一群为自己的历史和传统感到自豪的人们的象征。

中国历史本身博大精深、令人感兴趣。要认真学习它,可以花一辈子,因为它跨越了几千年的时间。因此,许多朝代和不同的皇帝在史上统治这个庞大的帝 国。有些在人们的记忆中消失了,有些是暴君,有些是因丑闻或其他不太正面的原因而被绊倒。然而,中国历史上最著名的帝王之一,就是康熙皇帝的朝代,其特点 是稳定、进步和发展。

康熙皇帝被称为中国的一个最仁慈的统治者,直到今天仍深受中国人民的爱戴。不像其他在肖像中身穿军事制服的的皇帝,康熙通常被描绘为拥有温和的表 情,周围都是书籍,或在书桌,或持着笔的学者。康熙在中国、西藏和蒙古赞助了许多文学作品、寺院、僧侣和老师,他在当代被认为是非常摩登的,因为所有的宗 教他都给了宗教自由。大众皆知,康熙允许基督教传教士在其帝国开展活动。鉴于他的事业的范围,我敢说,他可以被认为是佛法皇帝之一。





Born to Emperor Shunzhi, Emperor Kangxi was the second and longest reigning emperor of China’s Qing Dynasty. He was instrumental in developing China after the war against the Ming Dynasty, and was very well known by all his subjects to be a humble and hardworking emperor. It was recorded that Emperor Kangxi would spend many hours during the day dispatching orders to his subjects to further improve the country and would work into the late hours of the night to make sure that the documents which needed his approval could be dispatched the next morning. As Emperor Kangxi spent less time on himself, he had fewer concubines compared with the other Qing Emperors.

Although not recorded in history, Emperor Kangxi’s father, Emperor Shunzhi had deep inclinations for the Dharma and planned to leave his throne shortly after Emperor Kangxi’s birth. He wanted to become a monk in Wutaishan to make up for the wrong deeds he did in the past. Fearing disgrace would befall the young Qing Dynasty, the Empress announced the sudden and unfortunate death of her husband. Thereafter it was announced that Emperor Kangxi was to take over Emperor Shunzhi’s throne at the tender age of six. As the second Qing monarch was still young, a regent helped rule the country until the young emperor came of age.

After years of war and chaos, Kangxi’s reign brought long-term stability and wealth throughout China. Masterful in uniting the Court to minimize plotting and unrest, Emperor Kangxi encouraged the Mandarins to focus on literary works, for example compiling information into vast encyclopedias and into the Kangxi Chinese dictionary. When dealing with his army, Emperor Kangxi was said to have shown care to his rank soldiers and yet exhibited masterful command of his generals in his self-reflection during his military campaigns.

Emperor Kangxi was known to be a great patron of the Buddhadharma and was not only a sponsor of the teachings, but had a personal interest in them too. Due to his early exposure to Buddhism from his elders, Emperor Kangxi was fascinated with the Buddha’s teachings especially that of the Tibetan Buddhist faith. He exhibited an instinctual compassion for all living beings he encountered and when interacting with his subjects, never carried himself with the arrogance of an emperor. As a result, he became the emperor of all of China both in position and in spirit.

It is said that Kangxi visited Wu Tai Shan and its Gelug temples for a record six times. He sponsored the writing of the Dragon Sutra using gold ink, which documented the concise Prajnaparamita teachings and which is still preserved today. Emperor Kangxi was also a sponsor of H.H. the 7th Dalai Lama Kelzang Gyatso’s entrance into Kumbum Monastery and bestowed the golden seal of authority upon him.

Given his benevolent nature, generous sponsorship, unceasing patronage and personal interest in Buddhism, it is no surprise that many luminaries and Buddhist masters recognised Kangxi to be more than just a secular Emperor. It was Lobsang Tamdin who first determined Kangxi’s connection with Tulku Drakpa Gyaltsen and Manjushri when he wrote in his bebum (collected works on a subject) about a vision he had of Jamgon Sakya Pandita, Lama Tsongkhapa and Panchen Lobsang Chokyi Gyaltsen.

In the vision, Panchen Lobsang Chokyi Gyaltsen made a prophecy which Lobsang Tamdin took to mean that as soon as Tulku Drakpa Gyaltsen passed away, the Emperor of China would be born. This was later confirmed by an entry in Sumpa Khenpo’s Chronology of Tibet for the Wood Sheep year (1655-1656). The entry, which is preceded by a symbol denoting an entry for a person’s birth, states that “The Kangxi Emperor [is born and] becomes famous as the reincarnation of Tulku Drakpa Gyaltsen.

Lobsang Tamdin believed Kangxi to be the reincarnation of Tulku Drakpa Gyaltsen and an emanation of Manjushri, something which has been confirmed by many other masters. In the preface of one of the largest projects sponsored by Kangxi, the Mongolian Red Kangyur (1718-1720), it is stated: “The Bodhisattva of Wisdom, Manjushri, transformed himself into the occupant of the “Fearless Lion Throne of Gold” to appear as none other than the sublime ‘Kangxi-Manjushri.’


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Chinese Translation


顺治皇帝之子 ,康熙是中国清朝第二位皇帝,并为清皇中统治中国最久的一位皇帝。他对中国在明朝战后的发展和建设贡献甚大,人民百姓皆知他是一位谦虚和勤奋的皇帝。据记 载,康熙皇帝日理万机,白天大部分时间上朝理政,慎重决策关系国计民生的大事,晚上又连夜批奏,以确保硃批的檔案可以在隔天早上被发送。

虽然历史上没有记载,康熙的父亲顺治皇帝对佛法有很大的兴趣,并计划在康熙出生后不久就卸下他的王位。他想到五台山出家,以弥补过去所做的伤天害理 的事迹。由于担心创朝初期的清朝会失势,皇后宣布了皇上突然不幸驾崩的消息。之后,并宣布帝位由年仅6岁的康熙接管。由于这位清入关后的第二位皇帝还年 轻,顺治在遗诏中已作安排四臣辅政,直到年轻的皇帝年长亲政。

经过多年的战争和混乱,康熙的统治带给了中国长期的安稳和财富。康熙皇帝励精图治,使得朝廷内部减少斗争动荡。康熙皇帝也鼓励臣子们关注文学作品, 例如编译浩瀚的百科全书和康熙词典。在处理他的军队,皇帝康熙以宽仁、真挚关爱和呵护他的士兵, 以德服人令名将顺服来经营他的军事活动。

康熙皇帝是伟大的佛法的护法,不仅是赞助弘法的功德主,但在他个人对佛法也相当感兴趣。由于他早年接触佛教,皇帝对佛陀的教导,特别是藏传佛教的信 仰非常感兴趣。他对他所有遇见的众生和臣民都表现出本能的同情,从来没有一位皇帝的傲慢。结果,他在地位和精神上都成了中国的皇帝。




洛桑丹玎相信康熙是活佛扎巴坚赞、文殊菩萨的化身,这已被许多其他高僧大德证实。在康熙皇帝赞助的其中一个项目,蒙古红甘珠尔(1718-1720),序文中提到:“智慧文殊菩萨转化为“无畏狮子金宝座”的主人, 化现为崇高的‘康熙-文殊菩萨’。



Dorje Shugden – Serkym Offering


I’m Pastor Han Nee, a Kechara House Pastor and a student of Tsem Rinpoche since 2005. I conduct Dharma and Lamrim classes on Sundays in Kechara House. My responsibilities also include taking care of the spiritual wellbeing of the Penang study group and the Kechara Paradise Viva Home puja and study group. Today I will explain a very important part of the practice of the Dharma Protector, Dorje Shugden, the serkym offering.

The golden drink offering or serkym is central to a Dharma Protector’s practice. In Tibetan, ‘ser’ means golden and ‘kym’ means beverage. The word ‘ser’ meaning golden, shows the preciousness of the serkym offering. The serkym offering is an extended offering to request for swift assistance, especially in times of dire need. Although some Yidams or Buddha deities have serkym offerings, it remains largely unique to the Dharma Protector practice. So powerful is this practice that it is strongly recommended that we do it as a part of our daily sadhanna. Traditionally the serkym offering is done at night. However in practice we can do it at any time and whenever the need arises.

What do you need when you are making a serkym or golden drink offering? Firstly you need a 2 tiered vessel. This 2 tiered vessel can be made of any material such as gold, silver, copper or brass. The more precious the offering material, the more highly propitious it is to create a lot of merits and to establish the closest affinity with the Protector. However if you lack a traditional set, you can use a wine glass inside a glass bowl. The traditional serkym vessel is made up of a taller central vessel and a lower bowl. The central vessel is placed inside the lower bowl. When not in use, this taller vessel is turned upside down and placed in the lower bowl. We do not turn it over and leave it empty. We don’t offer an empty vessel because it is inauspicious. Besides the 2 tiered vessel, you need a jug or pot to store the serkym or liquid at the start of the serkym prayer and offering.

The next thing you need to do is to prepare a serkym or beverage. What do you offer as serkym? Tea is traditionally offered as serkym because in ancient times it was considered a precious beverage and a valuable commodity that the Tibetans imported from China. It is precious because it is rare and difficult to find, especially in Tibet. So here you offer the best and that is tea. The golden colour of tea does reflect the meaning of serkym. Tea has an exquisite taste and is usually offered to the lamas and Yidams too. When tea is offered, it is traditionally offered piping hot as a direct request to the Dharma Protector for the swiftest assistance. Heat being symbolic of rapidity. Besides tea, beer or alcohol can also be used because of the tantric meaning behind such substances. Beer or alcohol represents tantric attainments and is offered to the Dharma Protector as a direct request to overcome all obstacles that obstructs spiritual attainments and to bring about beneficial conditions swiftly. Other suitable beverages that can be offered as serkym include milk, which symbolises spiritual nourishment, as well as various types of non-traditional fizzy drinks such as cola. In fact any beverage can be used except water.

What else do you need to get ready? If you wish to ring the bell, you may get the Vajra and bell as well. Also get ready an incense for purifying the serkym. Now how do we offer the serkym?

There are 3 methods. In the first method, which is the traditional method, the beverage is poured a little at a time at each of the stanzas of the serkym offering prayer from the first to the ninth stanza. At the ninth stanza, all the remaining beverage is poured. In the second method, the beverage is poured fully into the 2 tiered vessel earlier before the sadhanna and serkym prayer and placed as an offering on the altar. The third method is a non-traditional method. Here we make an offering of a can or bottle of fizzy drinks such as cola. We visualise it as a serkym offering to the Dharma Protector, Dorje Shugden.

Here is how we carry out the first method. Place the serkym set and pot of beverage as well as the Vajra and bell and the rosary on a tray or a prayer table. Consecrate the serkym in the pot with the recitation of the mantra, ‘Om Ah Hum’ 3 times. While purifying with an incense. Before starting the serkym recitation, turn the tall vessel over and pour a little liquid into it at the top so that it is not empty. Recite, ‘Om Ah Hum’ 3 times as we pour. And now we being the serkym prayer and offering. First pick up the bell together with the Vajra. The bell is held in the left hand, the Vajra is held in the right hand. The offering jug is also held in the right hand. If the jug is too heavy, you may place it down between stanzas. Then being the serkym recitation.

Here’s an explanation of how the offering is poured. The serkym is offered by pouring the beverage into the taller vessel to the point where the liquid overflows down into the lower bowl. In Buddhism, the overflowing liquid is highly auspicious because it represents an abundant flow of merits, virtues, material resources and conditions that are conducive for one’s Dharma practice. The beverage is poured a little at a time at each of the stanzas of the serkym offering prayer from the first to the ninth stanza. The beverage is poured as we begin the 3rd line of each stanza. When we recite,

Through offering you

This ambrosial drink

Which bestows bliss…

Until the end of the stanza. At the ninth stanza, serkym is poured all the way from the first line to the fourth or last line. We stop pouring when the lower vessel is almost full but in no danger of spilling over. If we ringing the bell, ring it through the 3rd and 4th lines of each stanza from the first to the ninth stanza. At the ninth stanza we ring from the 1st to the last line. Visualisation is very important in the serkym offering. The serkym visualised to be not just the beverage being offered but all the desirable things in the world that pleases the 5 senses. The serkym is transformed into divine nectar which multiplies and expands to fill an entire ocean which is offered to the Protector and entourage as well as to the other special beings mentioned in the whole serkym prayer. Whatever you are requesting or whatever you want to achieve is visualised as being fulfilled with the assistance of the Protector. This serkym prayer can be recite in English, Chinese or Tibetan. However it is recommended that the 3rd stanza be recited in Tibetan. It is the stanza of offering to the Dharma Protector, Dorje Shugden. We also recite the stanza to Setrap and the stanza to Kache Marpo in Tibetan. We recite the main or 3rd stanza at least 7 times, the stanza to Kache Marpo 3 times, the stanza to Setrap 7 times, however if there is no time the stanza to Setrap can be omitted.

Here is a brief explanation of the serkym liturgy or prayer. Each stanza describes an offering of the serkym to a particular being or a class of beings that play a defined role in our spiritual practice. I will recite each stanza and give the explanation afterwards.

Stanza 1.


O Gurus who rain down accumulations

Of excellence fulfilling our own

And others’ purposes,

And Yidams who bestow all ordinary and

Supreme attainments,

Through offering you this ambrosial drink

Which bestows bliss,

May you, having partaken, swiftly and

Spontaneously accomplish our wishes!

The 1st stanza is an offering to the Root Lama whose blessings and teachings guide us along the path of developing compassion and wisdom, the 2 main qualities of a Buddha. Serkym is also offered to the Yidam that has been received as a practice from our lama. Examples of Yidams include Lama Tsongkhapa, Manjushri, Vajrayogini or Yamantaka. Through the Yidam’s sadhanna practice, we can achieve ordinary attainments such as health, wealth, clairvoyance and so forth and extraordinary attainments such as wisdom and compassion.

Stanza 2.

O all hosts of heroes and dakinis of the

Three places,

And ocean of powerful, oath-bound

Dharma Protectors,

Through offering you this ambrosial drink

Which bestows bliss,

May you, having partaken, swiftly and

Spontaneously accomplish our wishes!

The offering of serkym continues by making offerings to dakas and dakinis, the celestial holy beings that play a significant role in higher tantric practices. This is to rouse them to come to our aid, especially to make our practice successful.

Stanza 3. This is the main stanza.









Then comes this main stanza which is the offering of serkym to Dorje Shugden. This stanza is usually repeated a number of times depending on the urgency of the request. The minimum is 7 times. If time permits, it is recited 21 times or 108 times or even more. When time is short, the practitioner may also just recite stanza instead of reciting the whole serkym prayer. In this instance, the serkym is usually offered 21 times. Offering more serkym to Dorje Shugden is not to quench his divine thirst but to generate merit and affinity with the Protector so that the practitioner will be able to receive his assistance and blessings.

Stanza 4.

O five families who

Unobstructedly bestow

Infinite activities of peace, increase, power and wrath,

Through offering you this ambrosial drink

Which bestows bliss,

May you, having partaken, swiftly and

Spontaneously accomplish our wishes!

The 4th stanza is an offering to the 4 other forms of Dorje Shugden. They are,

  1. Shize, the pacifying aspect.
  2. Gyenze, the increasing aspect.
  3. Wangse, the control aspect.
  4. Trakze, the wrathful aspect.

All 5, including the main form which is known as Dultzin Dorje Shugden, in stanza 3, are collectively referred to as the 5 families of Dorje Shugden. These represent the enlightened activities that Dorje Shugden performs to benefit the practitioner.

Stanza 5.

O nine beautiful consorts,

Eight guiding monks,

And tend fierce, attendant young

Guardians, and so on,

Through offering you this ambrosial drink

Which bestows bliss,

May you, having partaken, swiftly and

Spontaneously accomplish our wishes!

In the 5th stanza, serkym is offered to the rest of Dorje Shugden’s entourage, 9 Mothers, 8 Guiding Monks and 10 Youthful and Wrathful assistants. The 9 Mothers aid our tantric practice, the 8 Guiding Monks assist in the holding of the Vinaya vows and commitments and the 10 Youthful and Wrathful assistants help with the clearing of obstacles. All of these are to create suitable conditions for our Dharma practice.

Stanza 6. This stanza can be omitted depending on our time.










Stanza 6 is an offering to the Dharma Protector Setrap who has a special connection with Dorje Shugden and who resides within the same mandala or divine abode on the middle level above Dorje Shugden.

Stanza 7.









Stanza 8.

Vow-breakers heart-blood

Purified like gold

This drink of fully

Boiling serkym

I offer to Namka Bardzin

And entourage

Accepting, accomplish the

Yogi’s intended purpose!

The stanzas 7 and 8 are an offering to Kache Marpo, the main minister, and Namkar Barzin, a chief attendant. Kache Marpo is a powerful Dharma Protector in his own right. The two are in fact the main assistants to Dorje Shugden. They assist practitioners with broken samaya to mend their samaya or born with their guru.

Stanza 9 is the last stanza where serkym is poured all the way and where the bell is rung all the way.

As well as the inconceivable

Emanations and their emanations,

Attendant deities and demons who

Shake the three thousand worlds,

Through offering you this ambrosial drink

Which bestows bliss,

May you, having partaken, swiftly and

Spontaneously accomplish our wishes!

In stanza 9 serkym is offered to millions of worldly spirits and various beings that surround Dorje Shugden and assist him according to their capacities.

Stanza 10.

Thus, by the force of this

Offering and exhortation,

May you grant your activity

Throughout the six time periods

And, without wavering,

Always protect me

And care for me like a

Father for his son!

Stanza 11.

And you hosts of wrathful

Attendants, as well,

Remember your sworn oaths

Of promise to Lord Dultzin

And accomplish swiftly now,

Without distraction, whatever activities

I have requested!

The second last stanza is to request Dorje Shugden to extend skilful assistance to the practitioner and to protect and care for them without a break. The last stanza is to remind the entourage of Dorje Shugden, to uphold their vows and commitments that they had sworn before Dorje Shugden, to perform all actions as requested.

After the sadhanna is completed, what do we do with the serkym? We can clear the serkym by pouring away in a clean wash basin. We then clean and wipe dry the vessels but we can also place the serkym on the altar and clear it at the end of the day.

In conclusion it is strongly recommended that the serkym offering be performed as part of a daily practice, together with the invocation, praise, kawang and mantras to Dorje Shugden to create a strong affinity with him. However it can also be done on its own in times of dire need or emergencies. Serkym is one the most powerful ways to create a special bond of merits for Dorje Shugden to come to assistance at all times especially in times of great need. The serkym offering as narrated above is the same practice that has been done in the monasteries over the ages due to its proven efficacy. Kyabje Zong Rinpoche, Tsem Rinpoche’s guru, performed the serkym offering every night without fail before he slept. This great realised master saw clearly the tremendous benefits of the serkym offering to Dorje Shugden. Many of us who have done daily serkym offerings to Dorje Shugden have benefitted tremendously from Dorje Shugden’s swift assistance. There are many testimonies to support this. That is why we