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.

Dear Demian,

Thank you for your questions. I’m sorry to hear about your friend who is being bullied by the other kids in the neighbourhood. According to Buddhist philosophy, the causes for this to occur is negative karma from previous lives. Therefore I would advise your friend and friend’s family to engage in purification practices to purify this karma. Perhaps your friend could also try to interact in a more beneficial way with other kids in the neighbourhood. While this may seem very difficult to do, it is a physically action that will help the situation, which coupled with prayers may help to alleviate the situation.

In regards to worshiping unenlightened beings and the Apology to the Naga Realm, there is a difference between worshiping an enlightened being. We take safe refuge in enlightened beings, whereas the Apology to the Naga Realm is to be recited as apologetic verses. It is not that we are taking refuge in the Nagas, we are simply saying sorry if we have offended them in any way, as a means to maintain harmony. You can read more about taking refuge correctly here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/taking-refuge-by-pabongka-rinpoche.html. There is a whole section of the teachings in Liberation in the Palm of Your Hand (Day 12) which is devoted to the taking proper refuge. You can learn more about taking refuge that book.

In regards to the oracles giving false prophecy, this has nothing to do with the deity in question. This is because the deity has been oath bound by an enlightened being, there is no way the deity in question would provide false prophecies. They are very powerful beings who work tirelessly for the sake of protecting the Dharma and sincere practitioners. Rather, in the case of false prophecy, this has to do with the oracles themselves. In the case of false prophecy, it could be either of two scenarios: the first is that the oracles took trance of malevolent spirits or, secondly, they might not have been taking trance at all. I do not have any form of clairvoyance, so I could not possibly say what actually happened. I am simply presenting what could have happened from a logical point of view.

As for Kurukulle being the goddess of magic, this is due to a misunderstanding of Kurukulle’s main function. Her practice is used for purposes of magnetizing, or influencing others. This is not something that is negative, on the contrary, the benefits of her sadhana can only be used for positive purposes – such as influencing people away from non-virtues, to engaging in virtuous activities. This is the one of the benefits of her practice that has often been misunderstood.

In order to engage in the mo divination techniques of Palden Lhamo, this follows the same sort of procedure that I have mentioned before in previous answers to you. First one must have the permission of one’s Lama, completed any retreat commitments, learnt how to do it from one’s Lama, received the appropriate dice and divination text and also engage in the Palden Lhamo practice every day. Only then can one engage in the practice of mo divination with any success. This is the same for all forms of divination within Tibetan Buddhism.

I cannot comment on the Kuji-in mudras and mantras as they belong the Japanese form of Vajrayana practice. The practices that are preserved in that tradition are somewhat different from those of Tibetan Buddhism. If they practices can be traced back to an authentic source, for example Buddha Shakyamuni and the practices still have benefit, then they would be ok to practice. However, one should remember not to mix traditions. There is a saying in Tibet, that in Tibet people practice many yidams (or many meditational paths) and do not achieve even one. But in India, they practiced only one yidam (or meditational practice) and achieved them all. This basically means that it is advisable to choose one path, and then stick with it all the way to enlightenment. This is not to say that all other paths are wrong, just that we will get confused and not progress on the spiritual path if we are practicing different systems at the same time. They however lead to the same goal – enlightenment.

If one is being harassed then one should follow the Eight Verses of Thought Transformation. There is a verse that says: “When others out of jealousy, mistreat me with abuse, slander and so on, I will practise accepting defeat and offering the victory to them.” This means that we should offer them the victory and not fight back. Obviously in some situations we need to protect ourselves physically and this is ok. But we should not provoke them but simply protect ourselves. This is because within the Buddhist path, we first realise that what we are experiencing is due to karma. If we react negatively to any situation, then we are generating more negative karma. We should forgive and let go, then the karma is purified. We also need to develop compassion for these people because they are also suffering from their delusions and karma.

As for the two mantras you have described, the first is commonly used by the Bon tradition and the other is a mantra from a Kundalini yoga tradition. These are both not Buddhist traditions so I cannot comment on their validity from their respective traditions. However, from a Buddhist point of view, they do not invoke upon the enlightened beings, therefore cannot help to transcend samsara and achieve nirvana. Therefore Buddhists would not engage in these mantras, as the goal of a Buddhist is to transcend samsara. This is not to say anything about these mantras simply that they do not align to the goals of a Buddhist practitioner.

In regards to a teacher lying or simply performing an illusion, most people cannot tell. Either because they are not currently aware of the truth of the situation or do not have clairvoyance. Rather than asking this, the question should be how do we tell if a teachers is genuine or not. This is rather self-evident, you see how they behave ethically. Are they keeping their vows if they have any, are they doing good for the world? Are they benefiting people on many levels? And are their current students showing the same signs of benefiting others? This applies to all religions. All true religious leaders and teachers will not work for themselves, but will focus out and help others. I hope this helps.

Thank you.

Dear Demian,

Thank you for your question. Please see the answer below in regards to the abilities of the enlightened beings, they definitely have clairvoyance and the ability to remember their previous incarnations.

Just because the Nechung oracle may be taking trance of Nyatrul rather than Nechung, this does not necessarily mean that the Tenma and previous Gadhong oracle were not taking trance of their respective deities. This is only one example of an oracle, this does not automatically make all other oracles wrong.

That being said, Pehar Gyalpo, Shinjachan and the Tenma goddesses are definitely not evil spirit beings, they have been bound by Guru Rinpoche to protect the Dharma. Therefore they are not evil and not harm people. They are real and powerful Dharma protectors for sure. However I cannot tell you if the oracles were taking real trance of the deities or not as I do not have clairvoyance.

In regards to the training of an oracle, please see my answer to the previous question below. Just because an oracle takes trance of another being apart from Nechung, that does not mean that Nechung was defeated in any way. It simply means that the oracle could no longer take trance of Nechung and therefore another spirit was able to enter.

Since Nyatrul is a spirit there are many different rituals that could settle him down and place him on a more righteous path. However since we are within samsara, these rituals would only be successful if the prevalent collective karma of the people meant the conditions were right for it to be done. Since the negative karma for the Tibetan government has opened up due to their previous actions, perhaps the lamas are indeed helping by preventing physical harm or other misfortune. Perhaps the karma is so negative that if they don’t let the karma complete, it may manifest in another more negative situation.

In regards to black magic mantras, there are no such mantras to either Mahakala or Yamantaka, this is because these beings are enlightened. Their practices can only help one progress on the spiritual path and not harm others.

In regards to Lotsawa House, their website seems to be a good place to find translations and prayers. If you have not already done so, there are many prayers on available here as well: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/category/prayers-and-sadhanas. I hope this helps.

Thank you.

Dear Jason,

Thank you for your interesting question. His Holiness the Dalai Lama is definitely the emanation of Chenrezig and the other great masters are likewise the emanations of enlightened beings. You are very right that they cannot be fooled by any being because they have full and unobstructed clairvoyance.

In relation to Nyatrul, the trances in question were requested by the Tibetan government and not the religious leaders. This would confirm the story that the oracle is taking trance of a spirit rather than of Nechung. This is because Nyatrul arose in his current form to exact revenge on the government.

I could not possibly begin to understand the divine plan of enlightened beings, but I believe there is reason for the enlightened lamas remaining silent and this has to do with karma. It could be that the collective negative karma of the Tibetan government has ripened to an extent that they need to go through this situation. The enlightened lamas see that the government needs to through this in order for the karma to be exhausted, therefore they remain silent on the matter.

They may also be protecting the Tibetan government from physical harm from Nyatrul, but as the government created the causes to be harmed by Nyatrul by having his previous incarnation brutally murdered, perhaps this has come to fruition by the oracle taking trance of Nyatrul instead of Nechung to give false predictions.

As for oracles, the process of training is very strenuous and takes a long time. Once an oracle is trained, the oracle needs to maintain a very strict and pure lifestyle. If not then an oracle can end up taking trance of another being. In fact it is said that it is very difficult for oracles to take trance of Nechung as he is very wrathful in nature. There have been many instances in the past when oracles have lost their position or were disgraced because they ended up taking trance of malevolent beings. For example during the life of His Holiness the 13th Dalai Lama, the Nechung oracle made false predictions in regards to the British invasion and also the medication that ultimately led to the death of His Holiness the 13th Dalai Lama.

Oracles themselves do not necessarily have to be highly accomplished practitioners themselves. Their ability can be either be due to natural ability to take trance, which is then honed by the lamas or it is the lamas themselves who open the energy channels of the oracles. Obviously the oracle would have needed to engaged in retreats to allow any form of trance to be more clear, but it is not necessary for the oracle to be a highly accomplished practitioner. I hope this helps.

Thank you.

Dear Demian,

Thank you for your questions. Please see my reply below:

A) The Bodhisattva Cundi is considered to be an emanation of Chenresig by some. In any case she is closely related to Chenresig as she is mentioned in the Karandavyuha Sutra. This sutra centers on Chenresig and is the sutra in which Chenresig’s mantra of ‘Om Mani Peme Hung’ was first taught. In the sutra Buddha explains the benefits of Cundi. She is a Bodhisattva that has the ability to heal, both physically and mentally.

B) At Kechara, we have been taught by His Eminence the 25th Tsem Rinpoche to recite Manjushri’s mantra as OM AH RA BA TSA NA DHI.

C) From a Buddhist perspective those who practice witchcraft, New Age religions and Wicca are not bad people, as some other religions label them. There are many religions in the world and everybody has the right to practice what they want to. That is a human right. There are many beings such as gods, demi-gods and spirits that exist and people can contact them for help. However from a Buddhist perspective these beings cannot help you to achieve enlightenment and thereby end your suffering for ever. These beings are powerful and can help in worldly affairs and higher states of being within samsara. From a Buddhist perspective only the Buddhas can help you transcend all forms of existence within samsara and achieve enlightenment.

D) The mantra to bless meat that I shared with you before, is only used to bless meat. This purifies the fault of eating meat (the non-virtue of killing) and blesses the mindstream of the animal. This does not extend to the purification of other food, such as vegetables, roots, etc. Mantras would not be able to ‘clean’ food because they are of a samsaric nature. For example, in the case of meat, even though you have purified the karmic effects of eating it, you are still physically eating meat. Therefore it will still effect your body. The mantra can only purify the karmic fault of eating the meat and not the physical effect of eating meat.

Some of the food you have mentioned actually alter the psychic winds within our body and have an effect on us physically. This food cannot be ‘cleaned’ as such karmically speaking. If unwholesome actions were engaged in when producing the vegetables, then when you eat it, you also bear some karmic responsibility. In this case, blessing the food with mantras will cleanse the karmic effect of eating it.

The best way to use eating food on the path however, is to offer the first portion of whatever we eat or drink to the Buddhas. This way, the physical act of eating turns into something meritorious as we make an offering. For example, we can offer the first portion of our food onto the altar as an offering. Or we can recite prayers before we start eating, thinking that the food has been offered to the Buddhas, and they have accepted the offering. Then when we are eating we think that we are eating simply to sustain our bodies. This will cut attachment to food as well.

Food offering prayer to Lama Tsongkhapa:

OM AH HUM (3x)
GANGCHEN SHING TAI SOLJE TSONGKHAPA
NGOTOB RIGPAI WANGCHUNG GYALTSAB JE
DONGA TENPAI DAGPO KHEDRUB JE
GYALWA YABSE SUMLA CHOPA BUL

E) As for prayer wheels I have never come across a practice before in which they are visualised. I do not think they will have the same effect as physical prayers wheels. This is because prayer wheels exists physically, the mantras are actually written down, therefore when you turn the prayer wheel the energies are sent out into the environment in from of the physical mantra. If we visualise this there is no physical basis for this. If you recite mantras however, they have a physical basis which is sound. Therefore reciting mantras will also have the same benefit as turning a prayer wheel.

F) In regards to your question about desire, this is a very good question. Here you are asking questions in regards to the nature of existence, belonging to the wisdom teachings. Yes on an ordinary level we have a desire to be free of desire. On the path, we need to develop this desire so that we can engage in virtuous practice. However at the end of the path we need to have the realisation that all desire are part of samsara. When we realise that, we realise the true nature of existence. At that point we have no more desire because we have reached the highest potential – Buddhahood.

G) In regards to singing on certain holy days, this is actually to do with precepts one can take during these days. All activities that exist within samsara can either be virtuous or non-virtuous. When we sing, we usually do so for entertainment. Entertainment, while not negative itself does not improve our situation within samsara, it is not an activity that leads us out of samsara. On these holy days, practitioners take the eight precepts. These precepts are so the pracitioners refrain from engaging in actions that do not bring spiritual benefit. As they only engage in virtuous actions on these days, they generate merit that leads to enlightenment.

The chanting of mantras and prayers, however, is a virtuous activity. Therefore this does not apply to this precept. This is because the chanting of mantras and prayers is a virtuous activity that aids in the attainment of enlightenment.

H) In regards to the name mantra of His Holiness the Dalai Lama, the mantra is not the same for each incarnation. The reason being is that the mantra actually contains the name of His Holiness in its Sanskrit form. As the Tibetan language was formulated to translate and preserve the Dharma from the Sanskrit sources, the meaning of the words are exactly the same. For example, in the name mantra of His Holiness are Shasana Dhara (Tenzin in Tibetan) and Samudra (Gyatso in Tibetan). Tenzin Gyatso is part of His Holiness’s name. Therefore the holy name mantras are different for each successive incarnation.

I) In regards to reciting mantras of a specific deity to their emanations, of course you can do this. After all they are one and the same on the ultimate level. It is just that their forms are different to help you in different ways. That said, if you want to receive the benefits of that particular emanation, then it is better to recite the actual mantra of that particular emanation.

For example, Manjushri’s manta is very beneficial for developing wisdom and Dorje Shugden’s mantra is very beneficial for removing obstacles and creating conducive conditions. By all means you can recite Manjushri’s mantra to Dorje Shugden, however in terms of clearing obstacles, Dorje Shugden’s mantra would be better as that is why Manjushri arose in that particular form. Here we see the compassion of the enlightened beings, who are always emanating into various forms to help sentient beings in many different ways.

J) In regards to practices such as Freemasons, Hermetic Order of the Golden Dawn, etc., from a Buddhist perspective they are like the New Age, Wiccan traditions that you mentioned earlier. They are not wrong or right, they just attain the various highest states of samsaric existence. According to a Buddhist perspective, only by achieving enlightenment, can one transcend samsaric existence.

K) Yes, offerings can be visualised. In fact within many prayers one is to visualise offerings as vast as space being offered up to the Buddhas. This generates tremendous merit for one’s spiritual journey. There is no such thing as an astral temple, however the Buddha’s do have pure lands where their forms reside.

L) Your question about the great masters of the past who eat meat, this is actually one of attainment. For example, you and me are ordinary people, we are bound by karma and cause and effect. The great enlightened beings of the past eat meat. But by them doing so they actually benefited the beings whose flesh they eat. Just like the blessing meat mantra blesses the mind of the animals that were killed, the great masters eating the meat of animals blesses them due to the power of their attainment.

Dear Demian,

Thank you for the questions. The deities you have mentioned in these questions are not part of Tibetan Buddhist practice but are actually from the Tibetan Bon tradition. This tradition existed in Tibet before Buddhism was brought over from India and was the indigenous religion of the country. I am not familiar with this tradition as it is a different religion than Buddhism, but I have attempted to answer your questions below.

In Bon, Sherab Chamma is a healing deity and one that is propitiated for protection from spirit harm. As far as I am aware she was not subdued by Guru Rinpoche and therefore does not appear in any Tibetan Buddhist practices. From a Buddhist perspective we do not take refuge in worldly deities therefore those practicing the Buddhist path would not pray to or engage in her mantra recitation.

Yeshe Walmo is a being who protects the teachings of the Bon tradition. From a Buddhist perspective she is neither enlightened not subdued. Tonpa Shenrab is the founder of the Bon religion. He is said to have been a man who achieved a high state of existence, and then taught the Bon religion to others. Within Tibetan Buddhism he is not worshiped, as his practice belongs to the Bon religion.

Regarding the Bon version of Medicine Buddha, I do not know anything about this. Within Tibetan Buddhism, Medicine Buddha was a high level Bodisattva who took 12 vows to assist people with healing, both physically and mentally and leading them to enlightenment. Upon achieving enlightenment, he manifested in a form that could do this. As to the mantra, since I am practicing Buddhism, I would follow the Buddhist mantra that is mentioned in the sutras.

Sidpe Gyalmo is a separate deity than the Dharma protector Palden Lhamo. They are not the same, even though iconographically speaking they have some similar features.

When you are practicing the Buddhist visualisation techniques of the seed syllables, you can visualise them in English if you cannot visualise them in Tibetan/Sanskrit. This is perfectly acceptable.

In regards to the imagery used in Vajrayana, we need to look beyond what we ordinarily think of. For example, the sexual imagery actually represents the conjoining of two factors necessary to achieve enlightenment, wisdom and compassion. Extend this to other imagery, such as violent imagery, this represents overcoming of the most severe negative karma that causes us to suffer. Within Vajrayana each and every aspect of visualisation or imagery has a deeper meaning. It is not simply confined to what we see. The reason why Vajrayana is so powerful is that it directs our emotions and therefore energies towards something beneficial, attaining enlightenment. That is why when we see tantric imagery they may seem overly sexual or violent, because it is those emotions that are channelled to develop wisdom and compassion through practice. I hope this helps.

Thank you.