Dear Dongho,

Thank you for your interesting questions.

In regards to Tara images not needing blessings, this is because her form and her practice are extremely potent. Buddhas, since they are all completely enlightened beings, are equal to each other. The fact that Tara images are already blessed was explained by Kyabje Zong Rinpoche, who was a very strong practitioner of Tara. The Buddhas are always present when we invoke them or create their images, but our karma can block them from abiding strongly within an image. In fact it is said that un-consecrated statues can house spirits instead. Therefore it is advisable to ensure this does not happen and is done so through the act of consecration. One of the reasons why Tara images are already blessed is that her practice is so potent and beneficial in our day and age (due to our collective karma) that she abides in them since they are created. Tara has played a very important role in the development of Buddhism over the centuries. There are many Tara statues that are known to speak and bestow tremendous help and blessings. In fact there are many enlightened masters of the past who have had visions of Tara or who Tara would speak to. These include the great Lama Atisha of India who was the forefather of the Kadampa lineage, which eventually became the Gelugpa lineage, and Takpu Gargyi Wangchuk who travelled to Potala pure land, met Tara herself and brought back the Cittamani Tara cycle of Highest Yoga Tantra teachings.

In relation to cow dung, in the case you have mentioned from the Golden Light Sutra’s chapter on Saraswati, the mandala is drawn from cow dung. Cow products have had a very long history of ritual use in India. I am sure you know that Buddhism originated in the Indian subcontinent. There are certain substances that come from cows that are considered ritually ‘clean’ substances, and one of these is cow dung. As Buddhism had to take on cultural aspects, this is how the Dharma was manifested by the enlightened beings. In order to make the Dharma acceptable in India, the Buddhas manifested techniques that were suitable to the people of that time. As for if there is a substitute, you would have to consult a guru who has the lineage of Sarawati practice according to the Golden Light Sutra.

This section of tsemrinpoche.com is answered by a group of Pastors, today it is Pastor Niral Patel that is answering.

As for singing mantras and prayers, like Imee Ooi does, this is not sinful. The reason why singing itself is generally considered negative is because it does not fulfil any virtuous purpose. In fact certain types of songs, such as love songs, can actually be negative as it can increase a person’s attachment. The singing of mantras and prayers however is something that is virtuous, as it spreads the vibrations of the mantra in the area that it is heard. In fact when mantras and prayers are chanted in the monasteries, they adhere to certain melodies and tunes that they chant in. The singing of mantras and prayers therefore is a virtuous activity.

As for Avalokitesvara, since he is the manifestation of the compassion of all the Buddhas he has always existed, it is simply that he manifested in the forms known today within this particular aeon. In regards to the bodies we take, this is due to karma from previous lives. Those lives in turn were dependent on karma from previous lives, and so it goes on and on. That is why there is the term ‘countless lives’ in Buddhism.

Buddhas are not bound again to karma as they transcend existence completely. I think here you are referring to the period in which the universe forms again, this is still within existence. The state of enlightenment is completely removed from this cycle of existence, destruction, empty space, existence, destruction, etc. Anything within this cycle is necessarily bound to karma. But the state of nirvana is not in this cycle. The ‘ultimate form’ of the Buddhas is called the Dharmakaya, and in fact has no form because it exists outside of samsaric existence. ‘Forms’ only exist within samsara.

Nothingness or emptiness is not meditating in the dark or thinking that nothing exists. It is to do with our perception or wrong view about the nature of reality. No sound, no taste, no feeling extra does not mean that they do not exist, but they do not exist in the manner we think they do or relate to them. Within Buddhism there is what is known as the ‘two truths’, meaning that on a conventional/ordinary level things exists, but on an ultimately level they do not exist the way we are conditioned to think about them. You should find a good commentary on the Heart Sutra to understand this better. The teachings on emptiness are one of the highest within Buddhism, and therefore one of the most difficult to comprehend. The scriptures and commentaries can give you a very firm intellectual understanding of emptiness, but this is useless if it is not ‘realised’. This means that your whole mode of thinking and interacting shifts from the self-centred ‘I’ to the enlightened state of mind. This can only be accomplished through practice, therefore it is more beneficial on the spiritual path to have a guru who can show you the path.

Having said that, there are meditation techniques that involve long periods of time confined within a room that has not light. In fact some practitioners also engage in what are known as ‘dark retreats’ where a practitioner practices in the dark in order to withdraw attachment and engagement in the world from the senses, especially the sense of sight.

In regards to the consorts of the Dhyani Buddhas and their consorts, I had posted the list in a previous answer to another person. Here is the list again:

Buddha Vairocana – Consort Dharmadhatvishvari
Buddha Akshobya – Consort Lochana
Buddha Amitabha – Consort Pandara
Buddha Ratnasambhava – Consort Mamaki
Buddha Amoghasiddhi – Consort Tara.

As for Buddha Vairocana’s consort, she is known as either Dharmadhatvishvari, Akasadhatesvari, or White Tara depending on which tradition or lineage of practice you are following. They are all names for the same being. In the case of Buddha Amitabha’s consort as well she is either known as Pandara or Pandaravasini.

In regards to the end of time, this exists in Buddhism. However unlike other religions, this happens again and again and again as part of the creation and destruction of various universes within samsaric existence. As for the complete end of all creation/destruction cycles, this will only occur when all sentient beings are enlightened. This will mean no more karma, which will mean that it will not manifest in samsaric existence. I hope this helps.

Thank you.

Dear Phylis,

I’m very sorry to hear that you are suffering from this autoimmune disorder. Dealing with medical illness can be very difficult, but you should take this time to reflect on the fact that all beings go through some form of suffering as you are. In doing this you can develop great compassion, which we all need on our spiritual journey towards enlightenment. Please see below for answers to your questions.

1. The one main difference between Buddhist and Taoist practice is that Buddhists only seek refuge or pray to the enlightened beings. Enlightened beings have achieved enlightenment and are completely out of samsaric existence. They have completely transcended all forms of suffering, are no longer bound by karma or their afflictive emotions and have reached a stage of omniscience. From a Buddhist viewpoint the Taoist deities, although very powerful beings who can definitely be of help to others, are not enlightened beings. Instead they are thought of as beings within the god realms.

2. From a strict Buddhist point of view, practitioners do not take refuge in beings who are not enlightened, this is because they are still within samsara and have not achieved the goals that Buddhist seek. These goals are to attain high states of spiritual attainments and ultimately become enlightened themselves.

Even though this is the case, all enlightened beings are extremely compassionate. As such, anyone who prays to them, whether Buddhist or not, will benefit from their enlightened energies. Therefore even if you are Taoist, it is perfectly fine to pray to Buddha Shakyamuni, as he will always help you.

3. As was taught by His Eminence 25th Tsem Rinpoche, the pronunciation of Shakyamuni’s mantra is: TAYATHA OM MUNI MUNI MAHA MUNI SHAKYAMUNI YE SOHA. This is the Tibetan Buddhist pronunciation of the mantra.

4. Any prayers and mantras you recite to Buddha Shakyamuni is beneficial. What you are doing now is very good already. What would help you to generate more merit, is making offerings to Buddha Shakyamuni every day. His Eminence usually advises people to set up a shrine dedicated to a Buddha with extensive offerings made daily. However this may not be possible for everyone.

You can start off slowly by offering incense or light (candles or electric lights), then you can expand to offer bowls of water or even food/fruit on your alter since you have a statue of Buddha Shakyamuni. If there are days where you have the time, you can also engage in reciting more mantras. The energies of the mantra are very beneficial life, therefore the more you recite, the more of Buddha Shakyamuni’s energy is around you to help you.

5. Yes there is nothing wrong with not looking at the Buddha when reciting. Since you cannot memorise the prayer yet, it is perfectly fine to read the prayer. However before you begin, you should think strongly that Buddha Shakyamuni is in front of you and during your prayers, you should think strongly that Buddha Shakyamuni receives your prayers, is extremely happy and sends you blessings.

In fact when you are reciting the prayers, it is not necessary to look at the statue. You should instead try to visualise Buddha Shakyamuni in front of you. If you cannot do this then it is fine to look at the statue as a focus of your prayers. I hope this helps.

Thank you.

Dear VV,

Thank you for your follow up question. From a common point of view regarding karma, it does seem that something static cannot be derived from something dynamic. When thinking of karma, we often forget about two aspects involved, and they are (1) the types of karma and (2) our understanding of the length of time that karma can affect us.

In the first instance, when discussing karma, we often only limit this to personal karma. There are however other types of karma, such as group karma (affecting a group of people) and even environmental karma (the surroundings we live in). In the case of group karma, due to actions in previous lifetimes, a certain group of people have the karma to be in same situation. For example, a certain group could have the karma to be in a team that wins a companion or even be in the same vehicle that has an accident. In regards to environmental karma, this could manifest as an area that is prone to drought, floods or other natural disasters. This actually also refers to the way our planet formed and the state it is in now as well. This has come about due to the collective group karma of those sentient beings that have taken rebirth on the planet, are living now and will take rebirth in the future.

When discussing karma, we often limit the ‘time frame’ we think about to this life, and the immediately preceding and proceeding lifetimes. However karma can span many eons. For example, an act of killing in this lifetime can lead to eons in the hell realms. This situation is hard to describe in terms of human lifetimes, as they are so short compared to lives in hell or other realms.

Therefore it can be hard to understand the nuances of karma. In fact, since the workings of karma are so vast, it can only be understood completely by a fully enlightened Buddha who has achieved the state of omniscience. Given the time length of karma in relation to human lifetimes and the various types of interrelated karma, certain beings who have achieved high states of clairvoyance or who are the emanations of enlightened beings can make prophecies, which will come true. This is because these prophecies are based on karmic situations that are bound to arise. This itself does not counter my earlier answer, but is an extension of it, if we think about karma from a logical perspective. Given this, the processes of karma are still very much dynamic. It is just that from our point of view given our references to time and the way the world exists, we see it as static. There are also other elements of karma that i have not covered in this answer, which also come into play when thinking about clairvoyance and prophecy.

You’ve asked a very interesting question, it shows that you think logically. If you want to read more about karma you can read the relevant sections of Liberation in the Palm of Your Hand by Pabongka Rinpoche. You can most probably find it in speciality bookstores. Alternatively it is also available here if you would like a copy: http://www.vajrasecrets.com/lamrim-liberation-in-the-palm-of-your-hand. Though the text does not cover the topics of clairvoyance and prophecy in particular, there are certain sections that will further your understanding of karma, which is the basis of understand about clairvoyance and prophecy. I hope this helps.

Thank you.

Dear Tom,

Thank you for your interesting question. As you are probably aware, up until recently only the novice-nun ordination existed amongst Tibetan Buddhist practitioners. This was because the lineage of the full-nun ordination died out in Tibet. As such, within Tibetan Buddhist communities if one were to become a nun, it would have only been at the novitiate level.

The issue for the revival of the full-nun ordination within Tibetan Buddhism centres on a couple of factors but the main factor revolves around the lineage of practice. The monastic ordination lineage that spread from India to Tibet is called the Mulasarvastivada, and included novitiate level and full level ordination for both monks and nuns.

In order for the vows to be passed on to another, there are certain prerequisites that must be adhered to. For example you must have a certain number of monk/nuns, who hold the particular set of vows you wish to receive, present at the ceremony to engage in the various roles involved in taking vows. Since the full nun ordination lineage no longer exists, it cannot be given according to the Mulasarvastivada tradition.

There are two other Vinaya (or monastic) lineages that survive to this day, these are the Theravada lineage and the Dharmagupta lineage. Since Tibetan Buddhist practitioners are Mahayana practitioners, most practitioners who want to take full Bhikshuni ordination, would prefer to receive the vows as per the Dharmagupta lineage, prevalent in counties like China, Japan, Vietnam and Korea. This is because the Dharmagupta lineage is widespread amongst Mahayana practitioners in these countries. This would also mean that these practitioners would have had to have received their novice vows in the same lineage as well.

Since the Dharmagupta tradition belongs to another lineage of transmission, there would need to be consensus and discussion within the existing Tibetan Buddhist sangha, as per the rules governing the monastic community, to decide if this can be incorporated into practice and the way to go about doing this. I hope this helps.

Thank you.

Dear VV,

Thank you for the very interesting question. You have raised a very good point. At first glance it would seem that karma and the ability of clairvoyance would be contradictory. As you know, karma is not static but fluid, it can multiple in strength and even be purified so we do not feel its effects. As such, situations that can arise are also not static but can change.

This therefore applies to clairvoyance, which is not fixed as in the case of the standard western definition of the word and concept. Clairvoyance in the Buddhist sense of the word refers to more than just know what can happen. It also refers to understanding and knowing the effects of the dominate karma that is effecting a person, group or situation. As with all things in life, there will be a strong karmic force that causes the situation. Clairvoyance here also refers to understanding this.

This is the reason why those practitioners who have achieved the ability of clairvoyance will usually recommend methods or try to intercede in the situation themselves, that try to avert any negative effects. This is one of the reasons that divination techniques are used. For example the dice divination, as well as foretelling what will occur due to the prevalent karma, it also advises methods to use to avert these negative situations by purifying the negative karma and generating merit. I hope this helps.

Thank you.

Dear Lilian,

Thank you for your clarification. As for Guan Yu and Taoist deities, those who are practicing Buddhism do not usually pray to these deities. This is because in Buddhist practice we only take safe refuge in the enlightened beings. This is because they are outside of samsara and therefore free of any afflictions or habitual tendencies. The gods are beings from the god realms and exist within samsara therefore they are also bound by the power of karma, afflictions and habitual tendencies. Within Buddhist practice it is said that we should take refuge in and follow the methods of those who achieved what we want. As the goal of Buddhists is to achieve enlightenment, we take refuge in the Buddhas and enlightened deities. That being said, these deities are very high level and powerful beings, who definitely have the ability to help or to harm beings. But since Buddhists want to achieve enlightenment, they would not pray to deities within samsara.

As for ancestor worship, since Buddhists believe that a person takes rebirth in one of the Six Realms after death, we do not pray to ancestors in the common sense of the term. We do pray for our ancestors, but this is to generate merit and dedicate to them in whatever rebirth they are in and for their future enlightenment. In regards to cow excrement being used in the creation of mandalas, I have not personally come across this but I do not have much experience in drawing them. However, traditionally certain colour pigments would have been made from natural materials which could have included cow excrement.

In regards to Manjushri, he is actually the wisdom of all the Buddhas in the form of a Bodhisattva. Therefore he is definitely a completely enlightened being, a Buddha. In regards to receiving empowerment, the only way to do this is to receive it from a qualified guru who has the lineage of the practice. Therefore the only way to receive it is from a guru. You should search for a guru closest to you.

In regards to the origin of the world, in Buddhist belief this is also cyclic in nature. For example, this world came into being when the elements appeared due to the karma of all beings. These elements then came together to form the Six Realms, and gave rise to conditions in which beings could take rebirth. At the end of this particular eon, it will once again be destroyed, and after which there will be a period of nothing. Then the whole process will begin again. Therefore it is actually karma that created the world as we know it. There is no beginning to this, it has always existed. In fact our experience of time is not how reality exists, it is simply a notion that we ourselves have created. The realisation of emptiness, also necessarily includes the realisation that time itself does not exist.

As for levitation, yes there are a lot of supernatural siddhis that one can attain when engaging in various practices. However these are known as ordinary or mundane siddhis. This is because they do not necessarily help one’s journey towards spiritual enlightenment. They occur as by-product of the practices, therefore the practices are not engaged in with the goal of attaining the mundane siddhis. As such these siddhis arise according to the effort the practitioner puts into the practice. However, once the siddhis are attained they can be used to benefit others. In essence they can become tools that you can use on the path. Certain practices bestow certain siddhis, but all the practices of the Buddhas can lead a person to enlightenment.

In the case of prayer wheels, the various sutras and mantras are written in such a way that they are continuous. For example, the mantras continue with each other, this is so when the prayer wheel is turned, if you were able to look at the mantras, they would be spinning in the correct manner they are pronounced.

As for the most powerful sutra, there is no one that is more powerful than another. This is because all sutras, if spoken by the Buddha or inclusive of the Buddha’s teachings has the power to lead beings to enlightenment. The difference actually comes from one’s own karma and affinity to a specific teaching contained within a sutra. Within certain lineages or traditions, the emphasis is placed on certain sutras. For example, since Manjushri and his emanation Lama Tsongkhapa are depicted with the Perfection of Wisdom sutra, this sutra is given particular importance. This is because without perfecting wisdom one cannot achieve enlightenment.

For a person who commits suicide, unfortunately since they have the heavy negative karma of killing, they would most probably take rebirth in the three lower realms. Most likely a person would have created the karma to be reborn in the hell realms. In the case of those who very attached to something, they might even be born in the hungry ghost realms. That is why you hear that places that had suicide cases are sometimes haunted. This however is not always the case and depends on what karma opens up at the time of death. However, since people who commit suicide are not in positive states of mind, their negative karma will open up at the time of death due to their negative mind.

Below are the 5 Dhyani Buddhas and the names of their consorts:

Buddha Vairocana – Consort Dharmadhatvishvari
Buddha Akshobya – Consort Lochana
Buddha Amitabha – Consort Pandara
Buddha Ratnasambhava – Consort Mamaki
Buddha Amoghasiddhi – Consort Tara.

The Buddha associated with the water element is Akshobya and his mantra is:

Namo Ratna Trayaya, Om Kamkani Kamkani, Rotsani Rotsani, Trotrani Trotrani, Trasani Trasani, Prathihana Prathihana, Sarva Karma Param Para Nime Sarva Sato Nantsa Soha.

In regards to the desire for holy items, yes this is still desire. However this desire is for something beneficial on one’s spiritual path. In fact it is only once one is able to actively transform negative desire, is this sort of desire dealt with on the path. At the point of achieving enlightenment, one leaves behind all conceptions and notions, this includes the desire for beneficial items on the spiritual path. For example even the Dharma teachings themselves and the notions of teachings are something that high level practitioners need to overcome their desire for. Most of us are not at that stage, so we should strive to be near holy items. This is because of the positive energy in them and that they are objects that we can make offerings to in order to generate merits. We need them because we are not highly attained so do not have this sort of energy ourselves, therefore we seek to be near these holy objects.

Your question in relation to wealth deities is a very good question, and I would like to answer this one in two parts:

The first is that the benefits of these deities include bringing wealth into our lives but actually their ultimate benefit is the generation of spiritual wealth, which means wisdom and compassion. This is the actual wealth that practitioners should aim to accomplish. On the other hand, we live in samsara. Therefore in order to survive we need to have material resources such as money, clothes on our bodies, food and roofs over our heads. These deities help to acquire these material resources so that you can concentrate on practicing compassion and wisdom, which lead to enlightenment.

Secondly, wealth is not inherently good or bad. Nothing in samsara is inherently good or bad. What is bad is our thoughts about money and our attachment to wealth. For example, when most people have wealth they tend to become very selfish. They do not share the wealth with others. This attachment that reinforces the idea of the ‘I’ is what is bad. However you also have examples of those who use wealth for the sake of others, these people do not become selfish and in fact as they concentrate out towards others are developing compassion. So wealth itself is not good or bad, the attachment that arises in the mind of the person is bad, because it only leads to more suffering.

In regards to naga mantras, yes there are and these are used to invoke them. However since nagas are still within the Six Realms and can get angry or jealous, just like us, these practices are not shared with those who do not have the appropriate Buddha empowerments or practices. Nagas are appeased in order to help practitioners with certain functions, such as to calm the land, subdue the weather, etc. There is no such thing as enlightened nagas, because by definition if you are an enlightened being then you are out of samsara. That being said, since Buddhas emanate back into samsara to benefit beings there may be emanations of enlightened beings in naga form.

When making prayers, invocation is important. Actually, when you think of the Buddhas they appear to help you. Simply be thinking of them and invoking them in your mind, they will be there to help you. However due to our karma which blocks them from helping us, you need to involve your body, speech and mind when you invoke them to make the invocation more effective. Therefore you recite the invocation prayer, as well as visualise them coming. This is an important aspect of the prayers, as you invite them into your life/space to help you on your spiritual journey. I hope this helps.

Thank you.

Dear Kev,

Thank you for your question. By ‘stingy’ I’m assuming that you mean being miserly with not just material resources, but time, love and care. This is a type of energy that actually comes from habituation over many lifetimes. The causes of this is that when people/beings needed your help in previous lives, you did not help them even though you had the means to do so. As a result they underwent some form of suffering. This created strong imprints within the mind-stream and karma not to give to others.

The antidote to this stinginess is to do exactly the opposite, which is to develop generosity. This is actually known as one of the Six Perfections within Buddhism. Buddhist practitioners strive to develop these six qualities within one’s life in order to overcome negative karma and generate merit. This leads to a better life and also allows one to progress on the spiritual path towards enlightenment. This energy of generosity leads to overcoming and purifying the karma and habituation of being stingy.

As His Eminence the 25th Tsem Rinpoche has said “Be different, be altruistic. Be strange, work for others in response to their harm. Raise eyebrows, be generous without agenda.” Therefore we should work on being generous. Now, that may be easier said than done for those with strongly rooted stingy energy. There are many methods within Buddhism to achieve a change that occurs internally which can then be focused outwardly to create a real change in the life of the person who is stingy as well as in the lives of others.

For example there are many meditations that focus on developing compassion. This helps the development of generosity because when we are more compassionate people we are also more generous with our time, care and love, because we want to alleviate the suffering of the other person.

There are also deity practices that help with the development of generosity. For example the practice of Dzambala, who is most usually known as a wealth deity. When engaging in prayers or rituals, rather than doing so mindlessly, one should know the benefits of the practice. In the case of Dzambala, he is known as a Buddha of wealth because one of the outer benefits is that obstacles to the creation of wealth are removed. But not many people realise how this happens. It occurs through the development of generosity. From the view point of karma, the more you give, the more you will get in return.

Therefore Dzambala should be known as the Buddha of generosity, rather than the Buddha of wealth. Wealth is simply the outer aspect of the practice, the more important is the inner aspect which is generosity. Once this inner aspect of generosity arises in the mind, it is made physical through the actions of your body and speech. The true result of Dzambala’s practice is therefore the generation of generosity, symbolised by the Bijapura fruit that Dzambala holds in his right hand. This energy of generosity is what cuts stingy energy, its causes and negative habituation out of one’s life. I hope this helps.

Thank you.

Dear Crystal Aldana,

That is a very good question. Adding to what I have already mentioned about karma, you may ask if a sentient being deserves to suffer if the action was done in a previous life and that being cannot remember doing the action now. The fact is, it is not about whether the being deserves to endure the suffering or not. Within Buddhism it is simply a matter of fact and shows the suffering inherent within cyclic existence of the Six Realms. This was taught by Buddha Shakyamuni and is part of the first of the Four Nobel Truths – suffering exists. Therefore the goal of all Buddhists is to rid themselves and others of this suffering by transcending the Six Realms, which I mentioned in my previous answer, by achieving enlightenment and becoming a Buddha.

You are right that we should all strive to help people or animals who are suffering. In fact the development of Bodhicitta (the mind of enlightenment) is the development of compassion. It is integral to the Buddhist path towards enlightenment. Compassion is known as one of the two ‘wings’ that one needs to achieve enlightenment. This comes from the imagery of a bird that needs two wings to fly. Similarly, you need two ‘wings’ to fly to enlightenment, and these are wisdom and compassion. Within Buddhist practices there are two ways to develop compassion. The first is to meditate on compassion and the other is to focus this compassion outwards to make a real change in the lives of others. There are many meditation methods to develop compassion, this is because when we have a firm understanding and compassionate frame of mind, our resolve to help sentient beings physically is strong and our whole being becomes one that helps to alleviate the suffering of others.

There are many things we can do to alleviate the sufferings of beings: transforming ourselves into kinder people towards our families and friends, helping those less fortunate or going through difficult times, making sure the environment is kept clean for future generations, and in the case of animals saving them from being killed, being a vegetarian, or even saving them from deplorable conditions.

Within the Kechara organisation His Eminence has started certain departments that seek to help alleviate the suffering of others. For example we have Kechara Soup Kitchen where we provide food to the homeless and less fortunate, medical aid and even help them to integrate back into society and provide for themselves. In Kechara Forest Retreat we also have an aviary, where rescued birds are allowed the freedom to live comfortable lives instead of being cooped up in small cages.

Buddhist practitioners do not only extend their compassion towards others and animals but ultimately towards each and every sentient being with cyclic existence. I hope this helps.

Thank you.

Dear Lilian,

Thank you for your questions. Guan Yin is considered to be the same as Chenrezig. In India and Tibet Chenrezig appeared in male form, but when appearing in China, Chenrezig appeared as a woman and came to be known as Guan Yin. As such worshiping Guan Yin is the exact same as worshipping Chenrezig, there is no difference. Both will lead to the development of compassion on the path towards enlightenment.

In the case of oracles, within the Tibetan tradition, it is said that there is no oracle to Chenrezig. This is because, traditionally, only the Dharma protectors take trance of the oracles. The reason for this is because the form or body of the Dharma protector is within samsara, and is therefore closer to humans. This allows the deity to take trance in a human more easily. Even though this is the case, it still takes an immense amount of training for an oracle to prepare themselves to allow the deity to enter.

The ‘form’ of Guan Yin or Chenrezig, is not within samsara as he is an enlightened being. This makes it very difficult for a being within samsara to be able to withstand the energy of the enlightened being. However, an enlightened being can emanate in a form that is closer to humans, and this form can take trance in an oracle. For example, Manjushri emanated in the form of Dorje Shugden to be close to practitioners. In the form of Dorje Shugden, Manjushri is able to enter an oracle. This is not to say that it is impossible, just that it would be very difficult and would require and special kind of oracle for the main form a Buddha to enter. If the oracle in the video is real or not, I cannot say because I do not have clairvoyance to check if it is actually Guan Yin or not.

Ji Gong, was definitely a Buddhist, you can read more about his life in an article written by Pastor David Lai here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/ji-gong-the-crazy-monk-of-china.html. As for worshipping him or not as a Buddha, I have never come across any practices within Tibetan Buddhism that say he is a Buddha, however he did exhibit mahasiddha-like qualities which can be a sign of his highly attained state. In either case, he was a fully ordained Buddhist monk, therefore you can consider him to be part of the Sangha jewel for sure. In fact in Buddhist practice, we should consider anyone who wears the robes of an ordained monk or nun as part of the Sangha jewel.

As for tasting meat and drinking alcohol within tantric practice, this is only done so if you are practicing one of the Anuttarayoga Tantra class of deities. In the other classes of tantra, the eating of meat and drinking alcohol is actually prohibited as in these forms of tantric practice, these substances can negatively affect your practice.

In the case of eating meat and partaking of alcohol, these are not done in large amounts but very small amounts, literally you just take enough to taste it. This does not break any of the precepts. The precepts are there to ensure that you do not engage in actions that collect negative karma. Negative karma arises when we act from self-centeredness. For example, thinking that eating meat or drinking alcohol will bring you pleasure and not thinking about where it came from or the affects it will have on your body. Meat came from the killing of a living being and alcohol clouds the mind so you cannot think straight, this can lead to the accumulation of negative karma. Therefore the precepts guard against these.

Tantric practice however breaks through the conceptions we have of reality, thereby allowing us a closer understanding of emptiness. When we realise emptiness, that reality is not the way we usually consider it to be, then we can achieve the state of a fully enlightened Buddha. Within tantric practice these two substances are therefore transformed into those that quicken our path to complete enlightenment. You may find this article here explains a little more: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/animals-vegetarianism/tantric-meat.html. Images of dead humans or cannibalism appear in tantric practice to again break our preconceived notion of how reality is. Rather than being actually practices or actually people, these figures are the visualised form of our negative karma and delusions. For example, in the practice of Trakze Dorje Shugden there is a very wrathful visualisation in which the entourage of Trakze cut up a corpse and offer it to Trakze. This is a misunderstood visualisation, but one that is very common. The corpse here actually represents our negative karma and delusion. These practices are actually very beneficial in purifying the negative karma that causes us many problems in life. You can read more about Trakze Dorje Shugden here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/trakze-to-dispel-black-magic-spirits.html.

In regards to the list of Dharma protectors you have provided, according to our lineage some of the deities you have mentioned are not Dharma protectors but are actually Yidams, or meditational deities, which you can practice to gain enlightenment. See below for mantra and more information:

Palden Lhamo’s mantra: JO RAMO JO RAMO JO JO RAMO TUNJO KALA RACHENMO RAMO AJA DAJA TUNJO RULU RULU HUNG JO HUNG

By 2-armed Mahakala I believe you are referring to Mahakala Bernagchen, here is his mantra: OM SHRI MAHAKALA YAK KHYA BETALI HUNG DZA

Vaishravana’s mantra: OM VAISHRAVANA YE SOHA

Yamantaka: This deity is actually considered of the deities belonging to the Highest Yoga Tantra class. As such he is a Yidam, therefore his mantra is usually not shared with those who have not recieved an appropriate empowerment.

Hayagriva’s mantra: HRI PEMA DATRI HAYAGRIVA HULU HULU HUNG PHET

In the case of Yama, if you are referring to the god of death, I have not come across his mantra in my own practices. However, if you are referring to Yama Dharmaraja, this is actually another name for Kalarupa, his mantra is: OM KALARUPA HUNG PHET.

I hope these answer your questions. Thank you.

Dear Jason,

Yes, since you have received the Chakrasamvara empowerment, it should be ok for you to read the Chakrasamvara root tantra. As you already have permission to study the commentaries, this should be ok. However please check with your Guru that bestowed the empowerment. In the case of any tantric practice we should always refer to our Guru in regards to any questions we have. I hope this helps.

Thank you.

Dear Crystal Aldana,

That is a very good question, and one that is explained in Buddhist practice. The answers in my last reply about the suffering we face also applies to animals. That is because Buddhists believe in reincarnation. Within Buddhist philosophy there are Six Realms within Samsara that beings take rebirth into, over and over again. We are stuck in this cycle of suffering. The aim of Buddhist practice is to escape this cycle by achieving Nirvana, or the enlightened state outside of Samsara, also known as Buddhahood.

These Six Realms are:

1. The God Realm
2. The Demi-God Realm
3. The Human Realm
4. The Animal Realm
5. The Hungry-Ghost Realm
6. The Hell Realm

Depending on the karma we have accumulated and which karmic potential opens at the time of our death, we are mercilessly thrown to take rebirth in one of these Six Realms. Therefore all beings within these realms have the same emotions, attachments, desires and wants. In essence we are not different but the same, it is just the form we take and the level at which our karma affects us is different. We have all had countless lives in all of these realms. You can read more about this and what causes us to create our own suffering in a book entitled Snakes, Roosters and Pigs by His Eminence the 25th Tsem Rinpoche, which is available here: http://www.vajrasecrets.com/snakes-roosters-and-pigs.

The reason why animals suffer therefore is because of karma created from their previous lives. And in most cases animals continue to generate negative karma due to the various forms they have taken, such as carnivorous animals that kill other animals to survive. Even though this is generally the case, even animals have the ability to generate merits. For example there is an often told story of an ant that was on a leaf, when it started to rain, the leaf floated and circumabulated a stupa. This created strong imprints in the mind of the ant and created the causes for the ant to achieve high spiritual attainments in future rebirths. There are also many examples of animals who have the ability to help others such as Rexie, who had the amazing ability to help people. You can read more here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/animals-vegetarianism/rexie-the-australian-heroine.html.

As for why animals are so abused by humans. There are two sides to this. The first is from the side of the animal, who has negative karma to be inflicted with this type of abuse. This was caused from negative actions carried out in previous lives. The second is that some humans think that behaving in such abusive ways will not have an effect on them. This is an incorrect view, as they either do not know about or have not understood the law of karma, cause and effect. If these people knew about this, then then would not act in such abusive ways. On a deeper level, this abuse stems from the ignorant view of the self-grasping ‘I’. This is a very self-centered viewpoint, through which people act only for themselves. Because of this, they do not think about how it will affect themselves and others. To counter this, His Eminence the 25th Tsem Rinpoche has taught that the Buddhist teachings emphasize compassion. Compassion for others, including animals, is a direct antidote to this abusiveness. I hope this helps to answer your question.

Thank you.

Dear John,

Thank you for your question. There are subtle differences in both the specific function of the vases and the location in which the vases have an effect. In regards to the Earth Vase which is buried under ground, this is to create a field of positive energy in and around the land itself. It is used to replenish the various elements and in the process removes pollution. It also calms the land and the minds of the sentient beings who live on the land, pacifying anger and jealousy, and improving health. It also draws in resources from the land, such as an abundance of crops and plants, while also protecting from natural disasters such as thunderstorms, floods and earthquakes. It improves relationships between those living on the land and different Earth Vases have different radiuses of beneficial energy. Therefore it has a function of rejuvenation of the land and pacification of obstacles, both material and spiritual.

As for a Wealth Vase, it brings blessings to the persons who possess it. It is placed inside a building, and has a beneficial effect to those who live, work or visit that particular building. It replenishes the elements in the environment but has a specific function, which is draw in abundance in the form of resources one needs to survive and prosper. There are two types of wealth that the vase increases, the first is material wealth and the second is spiritual wealth. In the case of the latter, this spiritual wealth is what leads us to higher spiritual attainments on our journey towards enlightenment. Therefore the function of the Wealth Vase is particularly one of increase. I hope this helps.

Thank you.

Dear Tom,

Thank you for your questions. In short that the Action Mantras are those that entreat the particular deity you are meditating on or the deities within the mandla of the main deity to perform certain actions, such as clearing away hindrances for the practice, etc. The Essence Mantra on the other hand is the mantra that one concentrates on to gain higher attainments through the moving of the subtle energy channels in the body. I hope this helps.

Thank you.

Dear Dongho,

Thank you for your questions. Homosexuality is not rejected within Buddhism. In Buddhist philosophy, any activity that does not help you progress towards enlightenment is marked by suffering. Samsara itself is of the nature of suffering. That is the first of the Buddha’s Four Noble Truths. Therefore any act that does not lead to towards enlightenment will eventually cause suffering. This is the case with homosexuality, and in fact with any sexuality activity for pleasure or procreation. Gay people therefore do not need to be converted to become straight. That is just the form their sexuality takes in this current life. Culturally speaking however, as Buddhism developed or was introduced to societies that viewed homosexuality in a negative light, there are some who believe that homosexuality is wrong. However from a Buddhist perspective it is sexuality that is wrong, but the cause of sexuality, which is attachment. This attachment is a contributing factor to our suffering and the continued existence within Samsara. There is absolutely no need to convert a homosexual person therefore, rather all people must seek to overcome the negative effects of their desire.

As for the visualising the Dalai Lama while chanting Om Mani Peme Hung, this is perfectly fine as the Dalai Lama himself is the emanation of Avalokiteshvara. As for a Lama or Buddha chanting their own name mantra, I do not think anything would ‘happen’ per se. In essence they are saying their own name, as both their physical form and their mantra are in nature ultimately the enlightened state of mind. However, when they speak their own mantra in order to teach their own students/disciples, this is extremely beneficial as they are teaching a method towards enlightenment, through their own mantra.

In regards to ignorance, you can only overcome your own ignorance. This cannot be done by any anyone else, therefore you cannot destroy the ignorance of another person. If you could do this, then out of compassion the Buddhas would have destroyed the ignorance in all of us and we would all be Buddhas. That being said, we can help others to overcome their ignorance through sharing the Dharma with them and through our compassionate actions. We can set a good example and help them realise the faults of their ignorance so that they themselves practice to overcome their own ignorance.

In regards to wearing talismans, it depends on what sort of talismans they are. If they are made to invoke worldly deities that have not been bound to protect or aid practitioners then it is not advisable to wear them since the beings can have an adverse effect on us. Those talismans that invoke upon the energies of the Buddhas or beings who are bound to aid practitioners are good to wear. Our online store called Vajrasecrets has many protective amulets which you can invite if you need them: http://www.vajrasecrets.com/protection-amulets.

Within Buddhism, magic is not necessarily evil nor is it good. Most magic invokes the energies of various spirits, elementals or gods. Since these beings are not enlightened they have the same sorts of emotions as humans, such as desire, jealousy and hatred. Because of that they can easily turn against a practitioner of magic or become angry with the practitioner. Also since Buddhists only take refuge in enlightened beings, they do not practice magic. Therefore Buddhist practitioners realise that they should not rely on worldly beings but Buddhas, as they are the ones who have escape samsara and we need to emulate their actions to achieve exact same state.

In regards to a middle school student practicing tantra alone, this is not advisable. In fact no one should practice tantra alone, without having learnt the particular tantra and its associate meditations from a qualified Guru. There are numerous reasons for this. The first and foremost is that a student must have a solid foundation on the sutric path, which the tantric path necessarily invokes and is based upon. This sutric aspect you can learn on your own but also needs a qualified guru to explain properly. You should begin this by reading the text Liberation in the Palm of Your Hand. This is a text that provides an overview of the sutric path step by step all the way to enlightenment. This is very foundational teaching which you should know well before seeking to engage in tantric practice under a qualified guru. Unfortunately, in the tantric path one cannot practice without having received empowerment from a guru. One can start making aspirational prayers to do so. For example here is an article that tell you how to make a connection with Vajrayogini, who is the main tantric yidam in Kechara: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/vajrayogini-the-powerful-divine-red-lady.html

If you turned the prayer wheel backwards the energies of the mantra would not flow correctly into the environment. For example, when you read a sentence, you read from left to right, therefore when you spin the mantra wheel the mantra rotates as if you were reading the mantra. This act, sends the energies of the mantra into the environment. However when you rotate a prayer wheel backwards, the mantra is not in sequence but reversed, therefore the energies of the mantra do not flow into the environment. Apart from this nothing ‘bad’ will happen.

As for visualising the oracle of Dorje Shugden in trance, I believe this is permission because you are visualising an aspect of Dorje Shugden helping sentient beings and the Dharma through the oracle. However it is more advisable that you should visualise Dorje Shugden in the manner described in the actual prayer texts so that you get the maximum benefit from reciting his mantra.

Vairochana Buddha is considered one of the Five Dhyani Buddhas, as such it is said that his practice helps to eliminate the obstruction of ignorance. In regards to memorising long mantras, this will take time, you should try to memorise a little every day. Over time it you will memorise it.

Mantras often have differing lengths, for example the mantra of Ushnisha Vijaya. The mantra that you have found is the short version of the mantra. There is also a longer version, but most people cannot memorise or recite hundreds of thousands of the mantra, therefore there is also a shorter mantra that people can recite.

As for the imagery of Guru Rinpoche, you should follow the descriptions in the particular prayers you are engaging in. This is because there are many forms that Guru Rinpoche takes, and different practice concentrate on Guru Rinpoche in different forms. Therefore it is advisable to follow the visualisation as per the prayers. I hope this helps.

Thank you.

Dear Crystal,

Suffering in this world comes about due to the results of karma, or the actions we have performed in this life or previous lives. All of our actions have associated reactions. Actions that are virtuous have good results whereas actions that are bad have negative results. All beings within existence, which is often termed as Samsara are bound by this karma. All the suffering that we face is due to negative actions we have done in the past.

We engage in negative actions when all we think about is ourselves, we are self-centred. When we focus on the self, making the self happy and engaging in such actions, our actions usually have a negative impact on others and the environment. When we are not self-centred but are compassionate and focus outwards, we engage in virtuous actions that lead to beneficial circumstances in the future.

This self-centredness comes from ignorance, hatred and attachment. These are known as the Three Poisons. All other negative emotions can be categorised under these three. They come about when we do not realise the true nature of reality. We usually think that everything exists inherently, or that is exists from its own side. The way we think and act comes from this mistaken view. Things do not exist the way we usually think about them, this is the concept of emptiness within Buddhism.

The whole purpose of Buddhism is to overcome this suffering. We do this by escaping it altogether. Since existence is necessarily marked by suffering, the only way to rid ourselves of suffering is to escape from existence altogether. This state is what is known as Nirvana. The Buddhist path is geared towards this. I hope this helps.

Thank you.

Dear Dongho,

Thank you for your questions. Dorje Namjomma, is more commonly spelt Dorje Namjom in English, also called Vajra Vidarana in Sanskrit. This a form of Vajrasattva and is therefore a Buddha that is practiced for purification of negative karma. It is negative karma that is the cause of our problems in daily life, therefore purification practices help to alleviate this. As such Dorje Namjom’s practice is said to counter negativities through this function of purification. Associated with this is the Chabtrul Puja. During this puja the lama blesses water which is then used to purify a person’s negative karma by drinking or pouring over a person’s head.

Guhyasamaja is a Highest Tantra Yoga deity. Through his practice one can gain enlightenment in this very life time. In fact within the Gelugpa tradition Guhyasamaja is known as the King of Tantras as its practice is so effective. That being said it is one of the most difficult of the tantras to master. As the deity belongs to the Highest Yoga Tantra class of deities, the mantra and its benefits are only discussed amongst those who have received the appropriate empowerment.

Mitrugpa is the Tibetan name for the Buddha Akshobya. He is one of the Five Dhyani Buddhas together with Vairocana, Amoghasiddhi, Amitabha and Ratnasambhava. His particular path to enlightenment stresses that practitioners overcome and pacify their anger. His pureland is called Sukhavati.

Namgyalma, also known as Ushnishavijaya in Sanskrit, is one of the three long-life Buddhas. The others are Amitayus and White Tara. Through Namgyalma’s practice one can purify the karma that can lead to illness and also early death, so that they can concentrate on being of benefit to others and progressing further on the spiritual path towards enlightenment.

If you are in an area where there are no gurus or lamas to bless items, you can bless them yourself. You recite mantras many times and you blow gently on the object. This will energise the object with the vibrational energy and blessings of the mantras. The best would be to have a guru bless the item for you as they are able to use their practices to do it. However it is perfectly fine for you to bless your own item as well.

The name mantras of gurus, has many benefits. The first is that the student creates a very strong bond with guru, and through this creates the causes for the guru to remain (have a long life) to teach and preserve the Dharma. In Buddhism we believe that you can only receive Dharma teachings if you have created the causes to do so. The recitation of name mantras facilitates this and therefore leads to the long life of the guru to continue their work. The guru is considered a Buddha by their students, especially in tantra. Vajradhara (Buddha Shakyamuni in tantric form) taught that one should regard the guru as inseparable from your meditational deity. Therefore when we recite the mantra correctly, it has the same benefit as any other mantras. It can avert obstacles and overcome negative energies if you faith in guru is strong enough.

Saraswati is considered a Buddha in her own right, not as a form of Tara. She is the Buddha of learning, music and beautiful speech, and is also the consort of Manjushri. She was practiced strongly by Lama Tsongkhapa who wrote of the benefits of her practice.

As for the mantras of Tara, each form of Tara will have her own associated mantra. Traditionally there are said to be 21 main forms of Tara and each of them has their own mantra. The praise to the 21 Taras is included in the Kangyur, which means it was taught by Buddha Shakyamuni himself. You can read more about the Heroic Red Tara form here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/heroic-red-tara-suryagupta-lineage.html.

Dear Ling,

Thank you for your interesting question. In regards to tantric practice and the actual root tantras in particular, according to traditional practice these are not read or talked about if one has not received the appropriate empowerment and received permission from one’s guru.

Personally, I have not read the Chakrasamvara Root Tantra, as I do not have the appropriate permission. Therefore, I have not seen these reversed mantras and neither can I comment on the definitive meaning behind them. However, perhaps the reason they are reversed has something to do with the language that the tantras were written in and the tantric tradition of keeping the practice, especially the mantras, secret from non-initiates.

Keeping the practices ‘secret’ form those who have not received empowerment is one of the most fundamental vows undertaken by tantric practitioners. Although this may seem like it is not fair in a sense, there are very good and valid reasons why this is the case.

There are two main reasons why this is the case. The first is that tantra is to be practiced after firm stabilisation on the sutra path. Without this stabilisation the higher meditations within the practices will not have a grounding and will therefore not be successful. One should also have a correct motivation for practicing tantra, for example achieving enlightenment for the benefit of all sentient beings. Some people who do not have this motivation or do not understand the path correctly, practice tantra in the hopes of only worldly gain, which is something that should be avoided at all costs as there is no benefit from the practice and links to the second point.

The second is that incorrect tantric practice can lead to aproblems in the energy channels and the winds, which can disturb a person either mentally or physically. Therefore the practices are not taught unless under the guidance of a qualified teacher. While these may not necessarily be the case for the reversed mantra, I thought I would add this in here.

As for the reversal ritual, there are many types and they are associated with many different Buddha figures. Generally speaking the reversal ritual is used to reverse any negative energies that may be directed towards practitioners. These negative energies can severely effect a practitioner’s progress in the spiritual path by causing obstructions. This ritual ‘reverses’ these energies, so they no longer have an effect on the practitioner. I hope this helps.

Thank you.

Dear Dongho,

Thank you for your very interesting questions. Within Tibetan Buddhist practice different tantric systems enumerate the chakras in different ways, depending on the methods and meditations that particular tantra emphasises. That being said the purpose of tantra is to move the winds and energies within the body in order to gain high realisations and ultimately enlightenment.

The Hindu system of Kundalini yoga and the Buddhist tantric systems differ in their approach, benefits, methods and reasons for moving the energies within the body, though both originate in India. It is better to stick with one path and go all the way. For example if you are practicing Kundalini yoga, you approach the practice from the Hindu tradition, and in the case of Buddhist tantra, you approach the practice from a Buddhist viewpoint. Therefore if one is Hindu, you should stick with Hindu approaches and if Buddhist then stick with Buddhist approaches.

Since both systems move the energies within the body, it is a must that one learn how to engage in the practice properly, under a qualified guru who can teach you the correct methods of practice. If you do not practice properly, there is danger within both systems of physical and mental harm occurring, due to lack of understanding of what to do and also incorrect methods.

In regards to the Vajrayogini video that you shared, I am of the impression that it is not in keeping with the traditional practices as taught in Tibetan Buddhism. While there are physical exercises one can practice, the majority of the practice for Vajrayogini focuses inwards, therefore there is not much physical movement involved. It is these inner meditations that move the energies within the body, and not the movements as shown in the video. Physical movements and breathing exercises do help with the movement of energies within the body, however not to the extent as in Vajrayogini’s holy practice.

In regards to the rainbow body enlightenment, yes there are many recorded instances of high level practitioners achieving this state. The ‘rainbow body’ method of enlightenment is just one way to achieve enlightenment within Tibetan Buddhism. Rainbow body actually means the Sambhogakaya of an enlightened being. Another method using which one can attain enlightenment is following the tantric systems as preserved and spread by Lama Tsongkhapa. In these tantric systems, one can achieve complete enlightenment at the time of death. Instead of entering the bardo state between rebirths that comes about due to karma, one can achieve enlightenment at the very time of one’s death in this life.

Yes, all of the great masters you have mentioned reached full and complete enlightenment. I hope this helps.

Thank you.

Dear Lhamo Tsering,

Thank you for your question. I am sorry but this section is not answered by His Eminence the 25th Tsem Rinpoche but by the Kechara Pastors that His Eminence has trained. Unfortunately, I do not have any clairvoyance to be able to answer this question and neither am I trained enough in Tibetan Astrology to give you a detailed horoscope without your date of birth.

Within Tibetan Astrology there are definitely methods to find out your previous life and as one progresses in various meditations within Tibetan Buddhist practice, one can learn about past lives. However these are just meant to be tools for you to use on your spiritual life. Through knowing your past lives, you are meant to learn about what previous actions lead to. Knowing this, we can improve our behaviour, thoughts, etc., for the better. Doing this we create good karma instead of bad karma, thereby improving our lives. If we are engaging in spiritual practice, we also learn to generate merits, which are necessary to gain spiritual attainments and ultimately enlightenment.

If you are worried about negative astrological influences there are many practices that can help alleviate any problems you may be having. Such practices include those to Dorje Shugden (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/category/dorje-shugden) or Black Manjushri (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/a-black-manjushri-sadhana-self-healing-meditation-and-exercises.html). I hope this helps.

Thank you.

Dear Lee,

Thank you for your question. Apart from Setrap, Dorje Shugden and Nechung there are many other Dharma protectors who have sogtae rituals. However, among the three other deities you listed, Sengdongma is not a Dharma protector. Rather she is actually a yidam (or meditational deity) whose practice is very beneficial.

Sogtae exists for many Dharma protectors throughout the many traditions within Tibetan Buddhism. For example, there are sogtae rituals to the Five Warriors who are connected with the protector form of Hayagriva. There are also sogtae rituals connected with Tsiu Marpo, Four-faced Mahakala, Ekajati and Maning Mahakala. There are many more besides these.

Since you have a teacher, if you have a formal relationship with this teacher such as having taken refuge with the teacher, any form of vows or empowerments, you should honour this relationship. If you want to engage in Dharma protector practice, you should request your teacher to introduce you to a suitable Dharma protector. This will be the best for your spiritual path. That being said all enlightened Dharma protectors are suitable for Buddhist practitioners, because they are emanations of the enlightened beings. I hope this helps.

Thank you.