Dear Lim,

Thank you for your question. Camphor is actually considered to be one of the Five Fragrant Substances used as perfume and incense offerings. The other four are: saffron, sandalwood, musk and nutmeg. This stems from the fact that Buddhism originated in ancient India. During that time, these substances were highly prized for their scent, when either mixed in water or burned as incense. As such they were considered to be appropriate offerings made to the Buddhas.

Camphor, is also in another group of substances known as the Five Fragrant Incenses. The other four include: sandalwood, aloewood, pine resin and juniper. Again this was used in ancient India as part of Vajrayana rituals. As Buddhism spread to other countries and was integrated into local cultures, the use of certain ritual offerings were replaced while others were maintained. In Buddhism, offerings are made sincerely and from the heart with the items one can procure. Therefore in some counties where camphor was not available, it is no longer used as an offering, while in others where one can find camphor, the tradition continued. I hope this helps.

Dear Harry,

I have not come across Green Vajrapani in my personal practice before, but Vajrapani does have many different types of forms. In general Vajrapani is considered the emanation of the enlightened power of all the Buddha’s and that is why he is wrathful. He is also considered the keeper of tantric practices so signifies our innate ability and potential to achieve enlightenment, especially through tantra. Therefore he is a Buddha of powerful transformation in our lives.

The other benefits of his practice are the remove of harmful obstacles, protection from negative energies and forces of harm such as malevolent spirits. He is commonly depicted with Manjushri and Chenrezig, and collectively they are known as the heads of the Three Buddha Families. I hope this helps. Thank you.

Dear Jason,

Thank you for your question. Yes, both Tong Len and Vajrasattva practices are both very good for the purification of negative karma. However, each of these purify karma in different ways. For example, the main purpose of Tong Len is to generate compassion and kindness within one’s mind. The purification aspect of Tong Len comes in when we (a) use our bodies to become kinder and more compassionate people, such as helping others relieve their sufferings through our physical efforts, (b) use our speech to relieve the suffering of others by not talking harshly and rudely, but with compassion, and (c) when we develop the motivation and compassion to achieve enlightenment for all sentient beings so that we can help them equally.

Vajrasattva practice on the other hand purifies our negative karma more directly. Tong Len relies on the generation of compassion and although Vajrasattva practice does also rely on the generation of compassion, it is not stressed as in the case of the former. Rather, it invokes the blessings and energies of Vajrasattva to purify the karma of our body, speech and mind more directly.

Therefore both of these practices purify karma, but one is more direct than the other. However, it also depends on the individual and the affinity of that person. Since you are attracted to Tong Len practice, by all means please do continue, as it is a very beneficial practice. I hope this helps. Thank you.

Dear Ian,

Thank you for your questions. As for Mongolian Lamas that practice Dorje Shugden, Guru Deva Rinpoche was one great example. In fact, he was even considered the emanation of Gyenze, one of the forms of Dorje Shugden associated with the energies of increase. One of the most famous lamas at the moment is Zava Damdin Rinpoche, who is extremely outspoken in his practice and preservation of Dorje Shugden practice among the many other Buddhist practices prevalent in Mongolia. He is one of the lamas there leading a revival in Buddhist practices.

As for the Dalai Lama saying he could have been a socialist, this is most likely due to the Buddhist principle of equality. As per socialist ideas, all people are supposed to be equal. This notion is also within Buddhism, but extends further than just the human realm. Within Buddhism we believe there are Six Realms of existence, the God Realm, the Demi-God Realm, the Human Realm, the Animal Realm, the Hungry Ghost Realm and the Hell Realm. Every single sentient being has been reborn in these realms countless times and will be reborn in these realms again due to the force of the karma they create. All of these realms are marked by suffering in one form or another. The key goal of a Buddhist practitioner is to transcend these realms altogether so that one no longer suffers and then work for the benefit of other sentient beings to bring them to the same state. This state is known as enlightenment. In this case, I believe the Dalai Lama stated he would be a socialist, because that is the closest political system he believes to be closest to this Buddhist ideal that all sentient beings are equal in that they can all achieve the state of enlightenment.

You are correct in your thinking about all the deities. In essence they are all the same, enlightened beings. Therefore praying to any Buddha has the effect of purification. However, due to our varied karma created from many past lives, each of us is individual. In their compassion, the Buddhas emanate in countless forms to suit this karma. It is due to this that when we pray to different deities we will gain different results. Vajrasattva emanated specifically to purify our negative karma, which causes less suffering and clears obscurations in our minds, something that can lead us to enlightenment. Manjushri increases our wisdom, so that we see the nature of reality and in that way leads us to enlightenment. Chenrezig increases our compassion, so we work for the benefit of all beings and realise that the only way to be of most benefit is to become a Buddha ourselves. In that manner Chenrezig leads us to enlightenment.

The differences in the pujas are again due to one’s karma. One may have a stronger affinity to a particular Buddha compared to another due to one’s karma and the benefits one needs to progress on the spiritual path. For example, even though Kalarupa and Dorje Shugden are both in the form of Dharma protectors that grant the same blessings, different people will have a different affinity to each. Actually, both of these deities are actually emanations of Manjushri, the Buddha of Wisdom. Therefore, we can clearly see that the Buddha’s emanate again and again to help sentient beings. I hope this helps.

Dear Thomas,

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

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

Thank you

Dear Daniel,

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

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

Thank you

Dear Harry,

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

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

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

Thank you.

Dear Daniel Pan,

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

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

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

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

Thank you.

Dear C,

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

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

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

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

Thank you

Dear Paulo Sérgio da Silva Ferreira,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Thank you.

Dear Manika,

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

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

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

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

Dear Harry,

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

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

Dear Harry,

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

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

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

Thank you

Dear Alessandro,

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

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

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

Thank you.