Dear Curious,

Thank you for your question. First, to clarify a point, in regards to good karma, you are right, it is like a principal sum in a bank account, but you take away from it when you experience something good in your life, and you add to it when you do good deeds.

Merit on the other hand, once accrued never diminishes, therefore when something is based on merit, it is based on the energies of this never diminishing sum, which you could say is like interest. In short, the principal sum when talking about karma is always added to and subtracted from. However, when talking about merit, once you have it, there is no way to destroy it, you will always benefit from it.

There are various ways to explain how to generate merit. I will explain a way that I find easiest to understand. In normal life, when we go about performing any sort of activity, be it ‘good’ or ‘bad’ we do so out of ignorance of the true nature of existence, and it is usually self-motivated. For example, we work our entire lives to generate monetary income, so that we have enough money, resources, and materials goods to be comfortable. This is self-motivated, but it is the accepted way the world works these days, and is part and parcel of being bound to samsaric life.

On the other hand, the act of merit making can be categorised into three parts: i) motivation, ii) the act itself, and iii) dedication. Let’s start with motivation, when engaging in various virtuous acts, we should have the motivation that by engaging in the act, we have the motivation to alleviate the suffering of someone else, and that may we gain enlightenment so that we can benefit them in the future. The second is the act itself. The third is to dedicate the energy of the virtuous act to gaining enlightenment. These three are what make merit.

This may be a little confusing, so let me give an example: giving help to a homeless person. Whereas in ordinary life, this is something praised as a very good deed, it does not create merit without motivation and dedication. In order for this to become merit, one must set the motivation that one is giving help to the homeless free of the eight worldly concerns, to alleviate their suffering and also making the motivation that you will achieve enlightenment for the sake of the person or people you are helping. Then after you have helped them, you dedicate the energy created to the spiritual journey towards full enlightenment to help all sentient beings, while at the same time benefiting as many sentient beings as possible on the way there. This transforms the act into not only a virtuous action but also one that generates merit.

On the other hand, if you were to help the homeless without these, you are creating good karma, which although beneficial, keeps you bound to existence within samsara. As it is the goal of Buddhist practice to overcome the cycle of samsara, a Buddhist would want to generate merit instead of good karma. I hope this explanation helps.

Thank you.

Dear D.A.

Thank you for your question. Begtse, is also known as Chamsing, or Jamsaran in Mongolian. As mentioned in an earlier sharing with someone who also asked a question about Begtse, the practiced was introduced to Tibet from India by the translator Nyen Lotsawa, and is considered one of the main protectors of the Hayagriva cycle of tantras.

According to the scriptures that derive from the Sakya tradition, who incorporated the practice from the translators, and in which tradition Begtse became a very important protector, Begtse in a previous life was born many eons ago. In that particular life, he was born as the younger prince in a royal family. His name was Drag Gye, and his older brother’s name was Drag Den. Over time both princes developed differing religious beliefs, to the point where they could not get along with each as they both held their own religious views strongly.

As was the custom during that time, they decided to settle their differences through logical debate, with the loser having to convert to the winner’s religion. This custom was also prevalent in ancient India, and there are many stories of such debates occurring between the great masters of the past and those of other faiths. Drag Gye lost the various debates, but ran away instead of converting to his older brother’s religion. Drag Den caught him, and tried to punish him for breaking the rules of debate and going back on his promise.

Drag Gye told his brother that even if he was killed he would not give up his religion, however if Drag Den let him go, that in the future when Drag Den became enlightened, he would protect his teachings. With that Drag Den let him go, and gave him a set of copper armour, a stick, and a bow and arrow. Drag Den also gave Drag Gye a new name: Sog Dag Yam Shi Mar Po. After this incident the two brothers never saw each other again in that lifetime.

Many lives after that Drag Den was reborn as Prince Siddharta, who eventually became enlightened and is now known as Buddha Shakyamuni. Drag Gye, or Sog Dag Yam Shi Mar Po, was reborn in a cemetery in the North West direction. His parents gave birth to two eggs, one was a coral-like colour and the other was an agate-like colour. These two eggs flew high into the sky and reached the heavenly realms, there they subdued the gods. Then flying back down to earth, they subdued many nagas. Eventually they even came to threaten their own parents.

The parents petitioned the Dharma protector Ekajati for her help, who threw her own staff (khatvanga) at the eggs, and broke them apart. From the coral-like coloured egg came a ferocious man with yellow hair, he proclaimed that his name was ‘Sog Dag Yam Shi Mar Po’. When he emerged he was wearing a set of copper armour, wielding a stick, copper sword, and a bow and arrow. From the agate-like coloured egg came a female who was blue in colour, her teeth were like shells, she had turquoise eyebrows, and her hair was made of fire. She emerged wielding a copper knife, ritual dagger (phurba), rode a terrifying bear and wore an intricate necklace made of agate and lapis lazuli. It was then that Ekajati once again took action, and subdued them, after which they became Dharma protectors. The male figure became known as Begtse, and the female as his sister. When you propitiate Begtse, his sister is automatically included and aids practitioners as well.

As for which lama offer his practice and empowerment, most lamas do not advertise which teachings or practice they hold. Therefore you should respectfully approach lamas and ask them if they have the practice and can bestow it, or if they know of any lamas that have the practice, depending on how much you want to practice Begtse.

Similarly, this applies to those lamas who have the practice of Manjushri Nagarakshasa. However, this practice is included in the Rinjung Gyatsa series of empowerments. This unique cycle of teachings, includes all 4 classes of tantric practices, and includes the practice of Manjushri Nagarakshasa. Therefore those lamas who have received the complete transmission, and have kept their commitments for this practice, are qualified to pass this on to others.

I hope this explanation helps. Thank you.

Dear Concerned,

Thank you for your question. In regards to your question related to keeping vows, I do not think what His Eminence the 25th Tsem Rinpoche spoke about resembles what you or your family is going through at the moment. This is because the Buddhist practices, which rely on enlightened beings who operate from ultimate compassion, do not harm others. Since the practices are based on ultimate compassion there can only be benefit from the practices.

What the cause of the harm or difficulties we go through is actually our accumulated negative karma. This is based on our delusions and obscurations to enlightenment. As long as we have these delusions, we will be suffering from the effects of our negative karma. That is why we as Buddhists seek to achieve enlightenment, which is a state free from all delusions and karma.

For more information about vows, you can read here:

Vows: The Roots of All Attainments: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/students-friends/vows-the-roots-of-all-attainments.html

For Those Who Hold Vows: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/for-those-who-hold-vows.html

The holding of vows is a beneficial act, because it stops you from creating negative karma, and therefore not having to suffer from the effects of that karma. When you do not keep your vows well, what happens is that you create negative karma, and allow previous negative karma to open up. This is because it is said that the cause resembles the act. Therefore if you kill someone, you create the potential karma to be killed in the future. But not only that, you also plant the imprint of killing in your mindstream, you are more than likely to engage in the act of killing in future lives. This would obviously add to the suffering that we and others go through.

When we hold our vows well, we are become virtuous people, but when we do not, such as often telling lies, this would obviously hurt both ourselves and those around us in the end. Therefore, although vows are so beneficial, breaking them without the specific intent of breaking them, can be repaired by realising what you have done, and using the four opponent powers to repair the vows. The ability to which you can keep your vows is a gradual process. As you train yourself over time to keep to them stronger, you will be creating less and less negative karma.

In regards to the problems you have written about, these are all due to some form of negative karma ripening. Therefore, if I may, I would like to suggest that you engage in a purification practice such as Vajrasattva (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/an-important-purification-practice.html) or the 35 Confessional Buddhas (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-35-confessional-buddhas.html). Coupled with this, you can engage in the combined practice of Lama Tsongkhapa and Dorje Shugden (http://www.dorjeshugden.org/practice/diamond-path-a-daily-sadhana-of-dorje-shugden) if you are able to. These practices are all excellent in helping to overcome these sorts of occurrences. I hope this helps. Thank you.

Dear Questionable,

Thank you for your question. Dorje Shugden was originally practiced in the Sakya tradition, and then at a later time incorporated into the Gelug tradition. You can find out more about Dorje Shugden in the Sakya tradition here:

The Sakya Lineage and Dorje Shugden – https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-sakya-lineage-dorje-shugden.html

Sakya Trizin’s Dorje Shugden Prayer – https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/sakya-trizins-dorje-shugden-prayer.html

As you can will be able to see, Dorje Shugden is slightly practiced differently. This is primarily due to the great Gelugpa master Takpu Pemavajra, whose line of incarnations are known for the ability to have pure and direct visions of Tara, as well as the ability to astral travel to other realms. Takpu Pemavajra was able to astral travel to Tushita Pure Land, and there was able to receive the initiation, practice and commentary to the practice of Dorje Shugden from Dulzin Drakpa Gyeltsen, by way of Lama Tsongkhapa. When he returned, he wrote the prayers down. Therefore as it exists today in the Gelugpa tradition the practice and prayers differs from the Sakya tradition. However Sakya prayers have been incorporated into the Gelug set of prayers as well.

In regards to the receiving the Vajrayogini initiation in one lineage and then following the practice of the same deity from another tradition, this is not really recommended. There is a reason for this and it has to do with the following of the blessings of the lineage, which effects the efficacy of the practice, even though the two may share lineage masters in common. For example the Vajrayogini lineage in the Gelugpa lineage is traced back to early Sakya masters, and from their shares a common lineage all the way back to Vajrayogini herself. However at a certain point the two lineages do diverge, and have different lineage masters.

During initiation of a deity, the initiating guru, plants in you the seed of enlightenment following the specific path of practice they hold, which necessarily involves methods of practice. Therefore this seed, which is your connection to the deity, and the ability for you to achieve higher spiritual attainments, is linked to the specific methods of practice.

Similarly, the during the practice of the particular deity, you need to invoke on the lineage gurus for the practice to be effective, as the energies of the deity flow through the lineage gurus in sequence and culminates in the seed of enlightenment planted in you during initiation. This invocation and manner in which it is done, will obviously differ between the practices of both lineages.

Another point to add, is that both lineages may explain the practices, their meaning, and even methods of practice in different ways. They will emphasize different aspects of the practice based on their way of explaining philosophy, and the sutra path. Therefore although both are valid and will lead you to the same state, which is enlightenment through the deity, they will have their differences. I hope this helps.

Thank you.

Dear Lia,

Thank you for your follow up question. Thangkas themselves are meant to be visual aids in your meditative visualisations and or objects of veneration and the generation of merit, therefore you will see that there are different variations of the same deities, as artists follow different traditions and lineages of practice. That being said, the specific visualisation you follow should be learnt from your guru, who should be qualified in the particular tradition you are practicing.

Generally speaking, our visualisations should follow the descriptions of the particular Buddha deity we are practicing. This would differ in most cases from their depictions in thangkas, as not every aspect of the figure can be drawn accurately.

Therefore, if the Buddha figure we are practicing has an ushnisha, then there would be no top-knot, for example Buddha Shakyamuni has an ushnisha and not a top-knot. Therefore, to following the description of the Buddha’s body more clearly, as each and every part of the Buddha’s body has a meaning and purpose, you should not visualise Buddha Shakyamuni with a top-knot but an ushnisha.

However the enlightened beings who manifest as bodhisattvas, such as Manjushri and Green Tara do have top knots. However, these cannot always be seen clearly in their thangka depictions, due to the fact that they are wearing crowns. Therefore if you are practicing any of these bodhisattvas, then you should visualise them with a top-knot and crown.

In order to really know how to visualise the Buddha or bodhisattva properly, you should read their descriptions according to the lineage of practice you are following. I hope this helps. Thank you.

Dear Dongho,

Thank you for your question, it is good to see you back and asking more questions. Yes you are right, there are differences in the tunes and chants between the lineages. The differences can vary significantly between the traditions, for example the Gelugpa tradition of Tibetan Buddhism is known for its extremely deep throat singing which is very powerful and is characterised by a low, booming voice, in contrast to the other traditions. Even within a particular tradition, there can be slight variations as to the manner in which the chants and tunes are performed. For example those monasteries are which are affiliated with Gyume will have one way of throat singing, where those affiliated with Gyuto will have another.

As far as I am aware there is no professional sheet music for the rituals, most probably because the music is actually an integral part of the ritual itself. Therefore the music, tunes, and chants are all taught at the same time the ritual and prayers are. The tunes, and use of the instruments all have specific meanings, because they are considered to be offerings to the deities in the form of sound. The monasteries would not have copies of sheet music either, because sheet music is western practice. The use of ritual music within Tibetan Buddhism is more of one based on memory.

In the Kechara organisation, the puja team was trained in such ritual instruments at the same time they learnt the particular ritual from monks from the monastery, such as the puja of Dorje Shugden. From what I saw of the training, the musical tunes, and use of instruments was not written down but taught experientially at the same time as the chanting.

I have not come across any other instruments being used in pujas apart from the traditional ritual instruments, because even the instruments themselves have a specific meaning. That is not say that school instruments cannot be used. This is because, as long as the offering is sincere, the Buddhas and enlightened deities will accept it, and in turn you will generate great amounts of merit. Offerings should be made to the best of our ability, therefore if you do not have access to the ritual instruments, or do not know how to play them, but you know how to play other instruments, and use these instruments as offerings to the Buddhas during pujas, the amount of merit you generate will be the same. This is because you are sincere with your offering. I hope this helps.

Thank you.

Dear Kunga,

Yes the Dharma protector Begtse exists within the Gelug tradition. He is also known as Chamsing. Begtse’s practice stems from India and was introduced to Tibet and therefore Tibetan Buddhism by the translator Nyen Lotsawa. Marpa Lotsawa also practiced Begtse, and so the practice exists in the Kagyu traditions.

This practice was eventually transmitted to Sachen Kunga Nyingpo, the first of the five patriarchs of the Sakya tradition, who were the founding fathers of that tradition. Over time the practice of Begtse was incorporated into the Gelug tradition, founded by Lama Tsongkhapa, and was notably practiced by the 1st and 2nd Dalai Lamas.

Over time the practice gained popularity within the lineage, especially when it spread to Mongolia. There the practice became an important one within the lineage as upheld there. Begtse is also affectionately known as the Dharma protector of Mongolia, because his practice is so popular there. If I am not mistaken, there is an oracle of Begtse in Mongolia as well.

There is a mistaken account that the practice originated around the time of the 3rd Dalai Lama, with the subjugation of a Mongolian war god, but Begtse was definitely practiced before that time in the Gelug, Kagyu and Sakya traditions. While the practice of Begtse is very effective, I have not come across the practice of Begtse in my personal practice, therefore I do not have access to the Begtse sadhana to provide to you. Instead Begtse is propitiated in prayers that incorporate many other Dharma protectors, and Begtse is also considered one of the nine protectors of the Hayagriva (Tamdrin) cycle of tantric teachings. Therefore Begtse is included in the Dharma protector sections of the Hayagriva tantras.

Surrounding Begtse are his sister, Sing Ma, and his main minister, Le Khan Mar Po. His inner retinue comprises of eight butchers who wield copper swords in their right hands and skull-cups full of blood in their left hands. They are portrayed as naked and are very ugly. His outer retinue comprises a further twenty-one butchers, who hold copper swords in their right hands, and this time, the entrails of butchered enemies. They wear the skins humans and oxen as clothes, with ornaments made from human bone. While this may seem violent, Begtse is actually a very powerful and beneficial protector, who helps practitioners clear their obstacles and create conducive conditions for their spiritual evolution. I hope this helps. Thank you.

Dear Azair,

Thank you for your question. Yes there is truth to this statement, both from a scriptural perspective and also by example, as the great masters have shown us. This is a unique feature of all Anuttarayoga Tantras or Highest Yoga Tantras, which Kalachakra, Vajrayogini, Guhyasama and Heruka are all examples of. This category of tantric practice can actually lead a practitioner to full enlightenment in this very lifetime.

Even if enlightenment is not reached, very high levels of attainment can be reached nonetheless. This includes the ability to take control over your next rebirth. This is primarily engaged in so that the practitioner is born in an environment where they can eventually pick up their practice and further their spiritual path to enlightenment, or in order to be born in a place where they can benefit sentient beings the most, as part of the spiritual journey over many lifetimes.

One of the reasons such an ability is very necessary on the spiritual path, is that usual death and rebirth occurs at the mercy of ones karma, specifically what is known as the ‘throwing karma’ or the karma that dictates what sort of rebirth a person is going to take. This opens up at the time of ordinary death, which most people have no control over. During the death process, many of our disturbing emotions will arise. Whichever of these is the strongest at the point of death triggers open a latent karmic potential, which becomes the ‘throwing karma’ and dictates where we are going to take rebirth and if that life will generally be full of suffering or not. Within Anuttarayoga Tantra, one of the key points of practice is to prepare for one’s death. This is done by simulating the dying process during one’s meditations, so that one becomes familiar with it.

At the most pivotal part of this process, one practices achieving either the rainbow body or great bliss (in the case of the father tantras); or clear light (in the case of mother tantras). The tantras themselves are not defined in terms of the gender of the central deity, but by the method used to gain enlightenment. This is either the rainbow body/great bliss (classified as male, therefore labelled ‘father’) or clear light (classified as female, therefore labelled ‘mother’). Non-dual tantras such as the Kalachakra tantra can employ either of the two methods, a mixture of both, or alternate methods.

In the case of superior practitioners, due to the power of their practice, they can achieve either of these two methods in their current body. Since they have familiarised themselves with the dying process, and a particular method of practice, they can also achieve enlightenment during their physical death. The great Lama Tsongkhapa is said to have achieved enlightenment at the moment of physical death, using the second of these.

For other practitioners, they may not be able to achieve this either in their meditations while they are alive, or during the death process. However because they have familiarised themselves with the dying process, they remain in complete concentration at the time of death, not allowing any disturbing emotions to arise. Due to this level of concentration, meditation and awareness during the dying process, they are able to control where they next take rebirth. This is evident in the tantric scriptures themselves, and the life stories of many masters, who can state exactly where, when and to whom they will take their next rebirth, as they are in full control of the dying and rebirth process.

There is a type of meditation called ‘thukdam’ which has been translated into ‘death meditation’. This is a final meditation some masters choose to engage in. During this meditation, the master themselves consciously begin the physical dying process themselves, engage in the meditation of dissolving the winds into the heart centre and remain in the most pivotal part of the death process, the mind of clear light of death.

During this point they engage in meditations, either the methods of the father or mother tantras as mentioned previously, and or consciously choose where they are to next take rebirth. They can remain in this death meditation for long periods of time, days at an end, in which their consciousness has not yet left their body, although for all intents and purposes they are dead according to medical science, e.g. they have no heartbeat. At the end of their meditation, a drop of blood will be emitted from their nostril, and their head will slump over a little. Masters who engage in this meditation usually sit in full meditation posture, and their body remain supple and soft even though they have passed away from a medical point of view.

I hope this brief explanation helps. Thank you.

Dear Brad,

Thank you for your question. The ‘saptaratna’ or seven precious emblems represent on the one hand the ultimate state of temporal power, and on the other hand the ultimate spiritual attainments that we can achieve. By offering these to the Buddhas, we are actually creating the causes to achieve what they represent. Therefore it is good to know the meaning of each, so we can understand what we are creating the causes for by offering them up:

Please see below for an explanation of the seven royal emblems:

1. The Precious Wheel: a thousand spoked wheel, representing the universal power of the Buddhas, as well as the teachings of the thousand Buddhas of our aeon. It is represented by the Dharmachakra, symbolising the ‘turning of the wheel’ or teaching of the Noble Eightfold Path. It is a symbol of a universal emperor’s spiritual and temporal power. It is also represents one of the factors of enlightenment, which is perfect mindfulness, especially that of our own mind, thoughts, delusions and afflictions.

2. The Precious Jewel: an eight sided wish-granting gem, which fulfils all the needs of a universal emperor. This jewel has eight special qualities: it illuminates the night sky for hundreds of leagues; it is cooling when the temperature is hot and warming when the temperature is cold; it makes manifest whatever the holder wants; when thirsty it causes a fresh-water spring to appear; it has the ability to control the nagas, and other supernatural beings, as well as preventing natural disasters such as storms, floods, etc.; it gives off multi-coloured lighted which heals the various mental and emotional afflictions; it cures all illnesses; and it ensures that one dies a natural death, not an untimely one. It is a symbol of a universal emperor’s spiritual and temporal power. It is also represents one of the factors of enlightenment, which is perfect mindfulness, or perfect discrimination, so one knows what to abandon and what to keep in the mindstream during the spiritual journey to enlightenment.

3. The Precious Queen: the most beautiful and virtuous of all women. She is described as a goddess who is the epitome of someone: with devotion; without jealousy; who is the embodiment of fertility; who works for the welfare of all beings; who possess feminine wisdom; speaks the truth; not attract to sensual pleasures or material possessions; and does not have false views. She is adored by all. She also represents one of the factors of enlightenment, which is perfect effort. This is necessary to keep meditating until one gains spiritual attainments.

4. The Precious Minister: who has sharp intelligence, patience, and the ability to give wise counsel to the emperor. He is so attuned to the emperor that even before the emperor has spoken, the minister is already carrying out his command. He only wishes to support the Dharma, help sentient beings, and is an excellent strategist. He also represents one of the factors of enlightenment, which is perfect joy. This is also akin to the attainment of the first bodhisattva level, because you have come to an understanding of your own mind, which is like pouring ice-cold water into boiling water. The water stops boiling, as does the thoughts, projections, and delusions in the mind. He represents the path of the bodhisattva.

5. The Precious Elephant: who has the strength of a thousand normal elephants. He is white, with the perfect features that an elephant could have. He is majestic, graceful, and gentle, but in battle is fearsome, fearless and unyielding. He communicates with the emperor through a telepathic link. He represents one of the factors of enlightenment, which is perfect adaptability. This is important, as one needs to be able to adapt to the various mental afflictions as they arise, and suitably counter them.

6. The Precious Horse: who has all the marks of a celestial horse. Known as wind-horse, he is able to travel extremely fast, and can circumambulate the entire universe three time in just a single day. He is never fearful or startled, never makes a sound when galloping, and has extremely soft hairs on his body. He represents one of the factors of enlightenment, which is single-pointed concentration. This is important because without this form of concentration, once cannot engage in the analytical meditations that lead to an understanding of emptiness, and therefore enlightenment.

7. The Precious General: who has mastered the arts of war and always wins in battle. He wears battle armour and holds many different weapons. He tries to avoid battle, but when necessary fights, and never gives up until he has won. He is fearless, and courageous in carrying out the emperors commands and ensures the emperors army carries out their duties. He represents one of the factors of enlightenment, which is perfect equanimity. This is because he overcomes all warfare, which is akin to the battle between things were are attached to and things we have an aversion for in our minds.

In short, what you are offering up is the highest of all temporal treasures and abilities, as well as the entire path of the Dharma. Doing so creates the causes for you to receive all of this on your spiritual journey towards enlightenment. I hope this helps. Thank you.

Dear Grigoris,

Thank you for your question. Shangmo Dorje Putri is indeed a fascinating unenlightened Dharma protector. Unfortunately at the moment, we do not have a translated copy of the text in English that we can provide. The usual format for such texts, would include an invocation, making offerings to appease them, and then exhortations for them to perform their activities, possibly followed by thanking them for their help. One thing is for certain, due to the nature of Shangmo Dorje Putri her prayer is sure to include violent imagery, just like many other Dharma protectors, such as Achi Chokyi Drolma (who even though has a peaceful appearance, has a lot of violent imagery in her prayers). The reason behind the violent imagery is explained in the post about Achi Chokyi Drolma here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/achi-chokyi-drolma-chief-protectress-of-the-drikung-kagyu.html

Dear Je,

Thank you for your question. I think you are asking if there are any Hindu mantras in Tibetan. As it exists now, the primary religion of Tibet is Buddhism. In fact, the Tibetan language was specifically created by the ancient scholar Thonmi Sambhota to translate, preserve and spread the religion in Tibet. Therefore the Tibetan language is inextricably linked to Buddhism. While there may be some Hindu practices that crossed over into Tibet and were translated into Tibetan, if they still exist, they are not prevalent. In my own personal practice, I have not across Hindu mantras in the Tibetan language before.

Dear Lia,

Thank you for your very interesting questions. The strong feeling you had while at Bodhgaya, could be that you have a connection to practicing the Buddhadharma from previous lives. One of the benefits of going on pilgrimage to holy sites is that sometimes this can open up imprints from previous lives. Alternatively it could be that you were actually planting a strong imprint in your mindstream simply by looking at such a holy image. This may seem farfetched, but the scriptures clearly state that when you look upon the holy image of a Buddha, you plant imprints in your mind stream, to practice the Dharma and eventually attain Buddhahood in the future.

The top knot commonly portrayed on images of the Buddhas is not actually a top knot. Rather it is one the major marks of an enlightened being. It is a very small protrusion (bump) on the crown of their head, called an ‘ushnisha’ in Sanskrit. To portray this mark in paintings and statues, the tradition developed of portraying it as a top knot. However, in reality it is not, but an artistic portrayal of the ushnisha. When the enlightened deities are portrayed as a full Buddha, such as Shakyamuni, Amitabha, etc., they will have this crown protrusion. In the case of bodhisattvas they usually wear crowns, and in the case of the enlightened gurus, they wear their own head gear, such as Lama Tsongkhapa, who wears the yellow pandit’s hat characteristic of the Gelugpa lineage of Tibetan Buddhism.

In regards to the age of the Buddhas and bodhisattvas during their visualisation, the reason why they are visualised as youthful, is because in ancient times, the age was considered the prime of a person’s life. In ancient times, a person’s life span was relatively shorter, compared to what it is today. These days we have abundant resources, food, nutrition and medical care. In ancient times, they did not, therefore their live span was shorter. They would have viewed this age as the prime age of a person’s life, when they would have had the energy of childhood and the wisdom of adulthood. The reason some deities appear youthful, is because they are showing you that enlightenment is the highest, in which you are neither bound by the ignorance of childhood, and the ailments of old age. They are showing us that the state of enlightenment is the best, free from all forms of suffering. Yamantaka and Kalarupa are not portrayed entirely as human, therefore their faces for instances would not appear youthful, but their bodies would be visualised as full of power and extremely strong, depending on the practice. Dorje Shugden in his wrathful form, would not have the same youthful appearance because his wrath would mask this. Yet, Dorje Shugden in his peaceful form would definitely be youthful.

That being said, there are some forms of the enlightened beings in which they do appear as being old. For example Palden Lhamo, Sengdongma and Ekajati are all portrayed as women who are not youthful, but older in age. Similarly, the Brahmarupa form of Four-Faced Mahakala is also portrayed as a very dark skinned man, and in certain portrayals has white hair, showing his old age. I hope this short explanation helps. Thank you.

Dear Spring,

Thank you for your question and the information. Whereas astrology can definitely provide you methods for improving your wealth luck, from a Buddhist perspective, all luck and anything that happens to you in life for that matter, is based on karma. We have all accumulated vast amounts of both positive and negative karma from previous lives and this effects what we go through in this life. When the conditions are right, then the karmic potentials open up for a particular situation to manifest in our lives, either good or bad.

From that perspective, whether we have good wealth luck or not depends on karma. If we take this view then there are two possible ways to improve our luck in life, as well as making life as smooth as possible. These are: purifying negative karma and accumulating merits, which are the reasoning behind many of the practices in Buddhism, so that we can concentrate on our spiritual path, especially when our material needs are taken care of.

When we engage in a particular ritual or prayer, say for example a wealth ritual, this creates the energies of purifying the negative karma that one has in relation to wealth, thereby increasing the wealth in one’s life. And second, generates merits, which we can rely upon for good things to happen in our lives.

Within Tibetan Buddhism, there are many methods to change the wealth energies in one’s life, some of which I have listed below:

1. Invite a wealth vase: these vases are a unique speciality of Tibetan Buddhist practice, and were originally created to attract resources for the monasteries to ensure that they had enough to survive. These wealth vases attract the energies of tremendous wealth and abundance into a person’s life. They are filled and consecrated with many holy and precious items, after which extensive rituals are performed to energise them. They are not only good for improving your wealth luck, but bless the environment, and people who are near it. Traditionally kept in the monasteries and on altars, they can also be kept in your home, office or business to bring wealth as well. Apart from this, they have a many other benefits. You can read more about them and invite one, if you would like, from here: http://www.vajrasecrets.com/wealth-vases

2. Engage in the practice of Gyenze: this practice is well known and a very powerful method for increase wealth, lengthening one’s life and accumulating merit. Gyenze is an emanation of the Dharma protector Dorje Shugden, in an increasing form. This means that his practices is all about increase: increase of wealth, increase of life, increase of all good things. When most people need to increase their wealth luck, it’s because they are suffering from financial difficulties, job problems, bills, etc. When they have to worry about such things, they can easily get overwhelmed, and not concentrate on transforming themselves as a person, because they just don’t have the time. Gyenze’s practice is very beneficial in these cases. This is one of the special benefits on Gyenze’s practice, that he helps us with outer conditions so that we can concentrate on what really matters, transforming our mind, and living a good life. You can read more about Gyenze and his practice here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/dorje-shugden-gyenze-to-increase-life-merits-and-wealth.html

3. Engage in the practice of Dzambala: this practice is also very well known in Tibetan Buddhism. Dzambala’s particular energies are once again all about increasing things in our lives, and he is famous for increase one’s energies of wealth. Dzambala was a student of the Buddha, who was blessed that if any one propitiated him, they would see good things in their lives, and an increase in the energies of all types of wealth. Dzambala’s practice is also very unique, because if you practice it sincerely with a good heart, you will see your own good quality of generosity increase in your life. Dzambala is all about generosity and increase. You can find the practice of Dzambala here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/sadhana-prayers.html#14

4. Order a puja: which is a ritual prayer conducted on your behalf. These help to clear the obstacles that you are facing in your life. Kechara offers the following pujas which are very powerful, and can make a positive difference in your wealth luck. They are done by our trained puja team: Dorje Shugden puja (http://www.vajrasecrets.com/dorje-shugden-wishfulfilling-puja-fund), Gyenze puja (http://www.vajrasecrets.com/gyenze-puja-fund), and Dzambala puja (http://www.vajrasecrets.com/dzambala-puja-fund-for-wealth). Many people around the world have benefited from having sponsored these pujas for themselves and their loved one.

I hope this helps answer your question. Thank you.

Dear Desperate,

There are two ways of taking refuge with a lama. The first is undergoing a short ceremony with your guru, and the second is taking refuge in you guru from your heart. In fact, even when undergoing the ceremony, the student has to accept the guru from their heart. If you would like to formally take refuge with the guru, you should contact the guru through his Dharma centre and make a formal request, together with an offering. This is the traditional procedure of formally requesting refuge.

However, if it is not possible for you to meet the guru in person, if you take the guru to be your teacher sincerely, from the depths of your heart, this means you have taken refuge. In fact this is the real definition of having taken refuge with your guru. It is not about an external ceremony, but about an internal conviction, that this person is your guru. Once you have done this, you should follow your guru’s teachings and advice, and practice devotion to your guru. This is because for you, the guru is the Buddha and all the other enlightened beings, as he/she teaches you the Dharma which is the method to overcome samsara and therefore suffering you may be facing.

You can formalise doing this by setting up an altar if you don’t have one already, make extensive offerings to the best of your ability, make strong aspirations for your spiritual path, and generate the strong feeling that you have taken refuge with your Guru. You can do this, and then consider that particular teacher to be your guru.

This internal act of taking refuge however, is not one off. It should be engaged in again and again. In fact, as part of the formal refuge commitment, practitioners are supposed to take refuge at least three times during the day and three times during the night, meaning at least six times every day. When doing so, the first refuge is actually your guru. For example in the short refuge prayer: Namo Guru Beh, Namo Buddhaya, Namo Dharmaya, Namo Sanghaya, it is the guru that comes first. So every time we recite this, we should think strongly that we are takin refuge in the guru and the three jewels. In fact the three jewels themselves are embodied in your guru.

As for finding out and meeting your root guru from a previous life, this would depend on how close of a connection you had created with your previous life’s guru. In the case that the connection was strong, and that the conditions in this life were conducive for the connection to open up, you would meet your guru again in this life. This however is rare. Another way to find out who your root guru was, if your intention is to re-connect with that guru in this life, is to consult someone with clairvoyance based on their enlightened attainments. For example through consulting a lama who is known for their clairvoyant ability, consulting a lama known for their divination practices, or even consulting a Dharma protector in trance of an oracle such as Dorje Shugden. However if the conditions are right, and the connections you made with the guru in previous lives is strong enough, one will naturally be drawn back the particular lama. I hope this short explanation helps. Thank you.

Dear Dan,

Within the Tibetan Buddhist system of astrology, it is usually divided into 2 areas of calculations. The first is called Nagtsi, or calculations based on terms of observations of the cycles of energy and time in the universe; and the second is called Kartsi, which is based on the planetary movements in the sky.

Since Kartsi is based on the planetary movements, it does included planetary deities and star (or rather constellation) deities. These are considered to be deities in the sense that they are part of the upper echelon of the god realms. In Buddhism however, these deities are not worshiped per se. This is because Buddhists do not take refuge in unenlightened beings, even if they are of the higher god realms. Being gods, they are still within samsara, and are therefore still bound by the same emotions that you or I would be, for example, what is known as the three poisons: ignorance, desire/attachment, and hatred/jealousy. There are however rituals which are used to appease these deities and negative astrological influences, but they are not prayed to as such.

In regards to your Mewa and your connection with a war deity and a powerful spirit, the way to keep this connection strong so that they can provide you help in this life, is to follow advice that would have been listed in your Mewa’s explanation. These beings do not need to be worshiped in any sense, but will naturally be around you as long as you live a virtuous life.

If you do want to engage in the worship of a deity, perhaps you should choose one of the many enlightened beings, or perhaps an enlightened Dharma protector such as Dorje Shugden. If you are practicing Buddhism, this would be the best, as it would in keeping with the Buddhist precept of only going for refuge and propitiating the enlightened beings, rather than the gods, who although extremely powerful do not have the qualities of enlightened compassion and wisdom that Buddhist practitioners seek. I hope this helps. Thank you.

Dear Dongho,

Thank you for your questions. There are two ways of taking refuge with a guru, one is a short ritual ceremony and the other is you taking the teacher as your guru in your heart. In fact, we should take refuge in our guru every day, because for us, they are one and the same with the Buddha and enlightened beings.

Most people think that the ceremony is the more important of the two, however what is also important is that the practitioner develop the inner conviction that the teacher is their guru and they feel this from their heart. For example, you can set up your altar, make offerings, and think of the person your consider as your teacher, then make the strong conviction that you have accepted this person as your teacher. This way, you take refuge with your teacher. This has been stated in many of the Buddhist texts. But this needs to be expressed in the way you think about your teacher, how you follow his/her teachings, etc.

Since you have found a teacher that you would like to take refuge with, it is better if you contact this particular teacher and ask how to go about taking refuge with him, if you would like to undergo the short ceremony. As for empowerments, these need to be received in person, as the guru will plant the seeds of enlightenment in you. As part of the ceremony, the guru will have to perform some rituals and at certain points the practitioner would also need to be involved in the ritual to obtain the complete empowerment.

As for the mixing of the lineages, this is not the case. Even though many Rinpoches have previous lives that belong to other lineages, in this life these Rinpoche’s practice the lineage they have been trained in. For example, if you have a Rinpoche that is from the Gelug lineage, in a previous life he/she could have been a practitioner of the Nyingma lineage. That does mean to say that this Rinpoche would be practicing both lineages in this life. The mixing of lineages is not encouraged, but each should be taught, learned and practiced separately, rather than mixing. This is because they each have their own unique and individual manner in which they teach the Dharma, and also which deities they practice.

In the case of numerology and Tibetan astrology, both can be right. According to Buddhism we have all had countless previous lives, so it is definitely possible that both are indeed correct. Both are time-tested methods that have been used and relied upon throughout the centuries. From the Buddhist perspective, the reason why Tibetan astrology tells you what your previous life was, is to encourage you to do more practice. Because if you contemplate on the fact that you were a deer, your life most probably would not have been that good, and even in that life you would have been suffering, looking for food, surviving, etc. This should motivate you not to want to take such a rebirth again, and therefore practice the Dharma strongly in this life so that you can progress on your spiritual path and ultimately gain Buddhahood, which has no form of suffering at all. I hope this helps. Thank you.

Dear Geronimo,

Thank you for your question. Vajradhara is actually Buddha Shakyamuni in tantric form, as such he is known as an Adibuddha or a primordial Buddha. It was Shakyamuni, in the form of Vajradhara that taught various tantras. Therefore when the tantric scriptures talk about the teaching stemming from Shakyamuni, it means that they were taught by Shakyamuni in this form.

Since Vajradhara is heavily associated with tantric practice, his visualisation and practice is not usually engaged in by those who do not have higher tantric initiation. However, there is nothing wrong with praying to Vajradhara as he is Shakyamuni himself. Therefore you can pray to Vajradhara using Shakyamuni’s mantra as they are one and the same:

TAYATHA OM MUNI MUNI MAHA MUNI SHAKYAMUNI YE SOHA

Since it was Shakyamuni Buddha who first turned the wheel of dharma and taught Buddhism during our times, he can be considered the first guru. In tantra we need to see all the lineage lamas, from the lama who taught the tantra, all the way to our own teacher as gurus who are one and the same, and that is the nature of the deity we are practicing. Since that is the case, we can think strongly that Vajradhara and our own guru are one and the same, and thereby we can pray to Vajradhara by reciting our own guru’s name mantra if they have one as well. I hope this helps. Thank you.

Dear Kalki Dasa,

In regards to the Black Garuda as was explained by His Eminence Tsem Rinpoche in 2003 during the SARS outbreak, together with the practice of White Tara, please find below the links to the teachings:

Part 1: https://www.youtube.com/watch?v=glAeITjrVSg
Part 2: https://www.youtube.com/watch?v=Js2LnqfydNM
Part 3: https://www.youtube.com/watch?v=Cbobnpa-BAU
Part 4: https://www.youtube.com/watch?v=7ZTvqsZWSjc

I hope this helps. Thank you.

Dear Dan,

Thank you for your questions. Vajra Vidarana, also known as Dorje Namjom in Tibetan, is a Buddha that is known for very powerful purification. The practice of this Buddha can purify many illnesses and negative karma, and provide very powerful protection from negative influences. The practice of this deities usually involves the blessing of water, which is either consumed or used to bless people or object to remove negative energies. The practice of this Buddha is very well known in Tibet and in the monasteries for its ability to purify the negative karma associated with the most severe of illnesses. Kechara was fortunate to have the 7th Panglung Kuten perform the Ting Tru Yul Tru puja, which calls upon the energies of Dorje Namjom in 2015. You can read more about the Panglung Kuten’s visit here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/700-meet-a-buddha.html.

The mantra of Dorje Namjom, is very effective for purification and can be recited by anyone. The mantra is:

NAMA ZENDA BENZA-TRODAYA HULU-HULU TITHA-TITHA BENDHA-BENDHA HANA-HANA AMRITEY HUNG PHET

Singhanata, or Singhananda, is a form of Chenresig. This form of the Buddha of compassion is particular associated with the nagas. This is because the nagas are very much attracted to the compassionate energies of this form of Chenresig. Therefore the practice of Singhananda is very much used to help pacify disturbances caused by nagas. There is a pujas known as Naga Pujas (Lutor Lusang puja) that is specifically aimed at healing the nagas of their suffering through the compassionate energies of Chenresig Singhananda. These pujas can only be performed by those who have completed a retreat centred on the practice of Singhananda. When nagas are angry or ill, they can create illness and obstacles for people. Therefore, when they are calmed or healed, then the people they have been afflicting are also healed. The Panglung Kuten also gracious performed a Lutor Lusang puja in Kechara Forest Retreat during his aforementioned visit, you can see a video of this here: https://www.youtube.com/watch?v=8inKykA1Goc.

Even though commonly associated with practices surrounding nagas, Singhananda’s practice is very beneficial on many more levels. As he is a form of Chenresig, his practice is also helpful in developing compassion, purifying negative emotions (especially anger), and purifying negative karma. His mantra is very sacred and can be recite without harm:

OM AH HRIH SING HANANDA HUM PHET

As for Sagdag Wangchen, I have not come across this name before in my personal practice, there I cannot say for sure who this is. Perhaps you can provide me with some more information as to where you found this? From the name perhaps, it seems that this may not be a Buddha but in fact a very high level spirit, from the little Tibetan that I know.

No Gyunma, or Norgyurma, is called Vasudhara in Sanskrit. She is actually the consort of Dzambala and is a wealth deity associated with prosperity, abundance and a bountiful harvest. Basically anything that you would need to survive well in terms of materials needs. He practice is not extremely popular in the monasteries, but he practice still exists, and she is very potent. More commonly, she is worshipped as Dzambala’s consort, so he is propitiated in some of his practices.

The Tenma are actually a group of 12 goddesses that were subdued by Guru Rinpoche and are currently in the retinue of Palden Lhamo. They are protective deities and are said to protect practitioners due to the vows they made, and are known to protect sincere practitioners like one mother or sister would. There is currently a Tenma oracle that takes trances of these deities for His Holiness the Dalai Lama and the Tibetan government.

As for So Nyingpo, I have not come across this in my own personal practice either, however the name means something along the lines of ‘the earth’s heart essence’.

I hope what I have shared helps. Thank you.

Dear Kent,

Thank you for your question. The three animals were chosen for the wheel of life because they represent what are known as the Three Poisons in Buddhism. These three are hatred, desire and ignorance, they are the three root causes of our suffering, and what underpins our continued existence in samsara. Once these three are overcome, we can become enlightened and reach the stage of Buddhahood, which is free from all suffering.

It is believed that it was the Buddha himself who designed the drawing of the wheel of life, to encompass his teachings so that ordinary people could understand them in pictorial form. It is commonly painting on the outside walls of monasteries, primarily to teach those that are not studying the teachings in further detail (as the monks/nuns inside would be). However, real study of the wheel of life is very complex as it holds within it, all the major explanations about life and suffering. Understanding this, can lead us to a better understanding of our precarious state in existence and how this comes about, knowing this we can work on improving ourselves and working towards the complete elimination of all suffering – full enlightenment.

The painting itself has many layers each with their own detailed teachings within the scriptures, but the centre of the painting are the three animals representing the Three Poisons. Hatred is represented by the snake, desire by the rooster and ignorance by pig. This is because in ancient times, these three animals were associated with these afflictions. Snakes represent hatred or anger, because they can strike at the slightest provocation, even if a person is simply walking nearby. Therefore the snake represents the qualities of hatred. The rooster represents desire because in ancient times it was believed that roosters were very attached to their partners, and that their aim in life was simply to procreate. Lastly, pigs were considered to be an ignorant animal because they would live in filth and eat whatever it could find, without thought of if it could be food or not.

While these animals represent these qualities in art, it is not to say that that we should look down on them, it is simply that some common imagery was necessary to get the message across about the Three Poisons. In fact, as sentient beings, we should strive along the Mahayana path to gain enlightenment for them, so that we can help them overcome the sufferings that they face.

In many depictions the pig holds the tail of the rooster, which in turn holds the tail of the snake, which holds the tail of the pig. This is to signify that all three poisons are the causes for the other two to arise. For example ignorance about the true nature of existence leads to the creation of attachment/desire for things, which in turn can lead to hatred. This is because hatred arises when we do not get what we want, or it arises due to aversion towards things that we are not attached to or desire. Both of these feed and strengthen ignorance about the true nature of existence. Hence it is a vicious cycle that we must break in order to overcome all forms of suffering. His Eminence Tsem Rinpoche has a book on this called Snakes, Roosters and Pigs, which is about overcoming these poisons and transforming our lives for the better. You can find a review of the book here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/snakes-roosters-and-pigs-by-tsem-rinpoche.html, and the book itself can be purchased online via our online shop called Vajrasecrets: http://www.vajrasecrets.com/snakes-roosters-and-pigs. I hope this short explanation helped.

Thank you.