Dear Dave,

Thank you for your question. I am sorry to read that you are going through this situation. In regards to Buddhist practice an obstacle can be anything that hinders you from spiritual practice and spiritual evolution. This can take the form of a lack of material resources needed to live, problems with our health, our relationships with others, and any number of other situations in life that stop us from progressing spiritually.

In regards to your brother, yes, you can call the situation an obstacle because it creates an environment which is not pleasant. This can cause disturbances in your mind because you are worried about the situation. Depending on the age of your brother and what he himself is going through, this may just be a part of his journey growing up. At certain periods in our lives we allow our emotions to cloud how we deal with others.

From your side there are two things which you can do. You continue being the loving big brother, talking and acting nicely. Your brother will realise how he has been acting towards you. In Buddhism, it is said that the best way to show others how beneficial the Dharma is, is by transforming our own minds and actions to become better. We let our actions and words show a beneficial transformation in ourselves. This will overflow to those around us, who will realise we have changed for the better, and that way our relationships with them will get better.

At the same time, you can engage in the practice of Dorje Shugden who is a Dharma protector that helps us remove obstacles in our lives. I have personal experience of his help in dealing with disharmony within the family. You can also recite prayers to and the mantra of Green Tara, who is very well-known to help create harmony within relationships between people.

The enlightened beings can and do help us, and their harmonising energies are increased when we ourselves remember to have a good motivation, think and act in positive, constructive ways and try our best to create harmony through our own actions. I hope this answers your questions.

Thank you

Dear Michel,

Thank you for your very interesting question. Yes, there are types of formless meditations in Tibetan Buddhism. In fact there are two main traditions. The first is practised primarily by the Nyingma school and is known as Dzogchen. The other is practised primarily by the Kagyu and Gelug schools and is known as Mahamudra or “The Great Seal”. This type of meditation is one that at its highest stages focuses on the non-conceptual nature of the mind.

However, unlike other traditions, to reach the highest stages of this type of meditation one has to follow a graduated, step-by-step path to get there. This usually includes lower types of meditations which are based on concepts, initiation into tantric practices, and the performing of purification practices (which are necessary, as negative karma can create obstacles in one’s practice).

Other traditions place emphasis on sudden or spontaneous realisations during formless meditations, but such things are said to happen to only a few practitioners who have sufficiently purified their negative karma and have walked the path in previous lives. Therefore Tibetan Buddhists believe it is better to work at attaining these realisations through the step-by-step path which ends with such formless types of meditations, thereby providing us with a stable foundation on which to work from. I hope this helps. Thank you.

Dear Sal,

Thank you for your question. You may find the following article interesting to read about Dorje Shugden’s Mandala: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/dorje-shugden-mandala.html

Dorje Shugden’s retinue is very unique. His main attendant/assistant who is Kache Marpo (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/who-is-kache-marpo.html) who is a very ancient Dharmapala with his own prayers and liturgies.

Another Dharmapala is Namkar Barzin (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/invocation-to-namkar-barzin.html). He is a relatively new Dharmapala and is unenlightened but assists Dorje Shugden in his works.

Two other Dharmapalas are Methar (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/great-lamas-masters/methar-of-tengyeling-monastery.html) and also Shangmo Dorje Putri (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/shangmo-dorje-putri-the-bamo-of-sakya.html) Both of these Dharmapalas are under the care of Kache Marpo, but as Kache Marpo is Dorje Shugden’s main assistant, they can also be classed as part of Dorje Shugden’s retinue. I hope this helps. Thank you.

Dear Parth,

Thank you for your question. Yes, you can use the rice used in mandala offerings to feed the birds whenever you feel it necessary to change the offerings you use during your mandala offerings. But please be careful to check what sort of birds are in your area and if rice is appropriate for them to eat. Rice does not suit all types of birds. Also, if you are using other things on your mandala offerings such as grains or other items, please do check if birds can eat them, and also remove any inedible items before leaving our for the birds. I hope this helps. Thank you.

Dear Paulo Sergio,

It is good to see you back here. I am glad that the mantras provided were helpful.

In regards to the zodiac signs, the majority of Tibetan astrology actually uses animal signs classified like the Chinese Zodic, so there are no equivalents to Scorpio and Leo. However, there are section of Tibetan astrology that use Vedic (Indian) astrology which has elements borrowed from the Mesopotamian/Greek astrology (on which Western astrology is based). You can read more about this here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/tibetan-astrology/introduction-to-tibetan-astrology.html

Using this side of Tibetan astrology, I have found the corresponding words in Tibetan:

Scorpio in Tibetan: སྡིག་པ་
The word is pronounced as “Digpa” and literally means “Scorpion”. However, just to let you know it also have another meaning, which is wrong action or negative action. You may need to explain this, if people ask you why you have such a word if you decide to get a tattoo.

Leo in Tibetan: སེང་གེ་
The word is pronounced as “sengge” and literally means “lion” if translating the meaning.

I hope this helps. Thank you.

Dear Paulo Sérgio,

It is very good to see you here again. We do have an article on the 21 Taras but from the Suryagupta tradition. This can be found here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/suryaguptas-21-taras.html I have looked over my own research and have found the mantras to the 21 Taras according to Atisha’s tradition, which I have provided below:

1. NYUR-MA PAL-MO
OM TARE TUTTARE TURE WASHAM KURU SVAHA

2. SHI-WA CHEN-MO
OM TARE TUTTARE TURE SHINTING KURU SVAHA

3. SER-DOG CHEN
OM TARE TUTTARE TURE PUSHTIM KURU SVAHA

4. TSUG-TOR NAM-PAR GYAL-MA
OM TARE TUTTARE TURE AYUR-JNANA PUSHTIM KURU SVAHA

5. HUNG DRA-DROG-MA
OM TARE TUTTARE TURE SHTRI AKARSHAYA HRIH SVAHA

6. JIG-TEN SUM-LE NAM-PAR GYAL-MA
OM TARE TUTTARE TURE SHATRUN UCCHATAYA SVAHA

7. SHEN JOM-MA
OM TARE TUTTARE TURE SARVA VIDYA ARARA VARANAYA SVAHA

8. DU-DRA JOM-MA
OM TARE TUTTARE TURE SARVA MARA SHAT­RUN MARAYA PHAT SVAHA

9. JIG-PA KUN-KYOB-MA
OM TARE TUTTARE TURE MAM UPAKRAMA RAKSHA RAKSHA SVAHA

10. DU-DANG JIG-TEN WANG-DU DE-MA
OM TARE TUTTARE TURE SARVA MARA PRA­MARDHANI SVAHA

11. PONG-PA SEL-MA
OM TARE TUTTARE TURE VASUDHARINI SVAHA

12. TRA-SHI TAM-CHE JIN-MA
OM TARE TUTTARE TURE MANGALAM SVAHA

13. ME-TAR BAR-MA
OM TARE TUTTARE TURE BHAYA BHASMIM KURU SVAHA

14. TRO-NYER CHEN
OM TARE TUTTARE TURE VAJRA MAHA PADA BHASMIM KURU SVAHA

15. SHI-WA CHEN-MA
OM TARE TUTTARE TURE SARVA PAPAM PRASHAMANAYA SVAHA

16. RIG-PA HUNG-LE DROL-MA
OM TARE TUTTARE TURE SARVA DHARMAH PRATI-PARISHODHAYA SVAHA

17. DROL-MA JIG-TEN SUM-YO-WA
OM TARE TUTTARE TURE SARVA STAMBHANI TARE SVAHA

18. DUG-SEL-MA
OM TARE TUTTARE TURE NAGA VISHA SHAN­TIM KURU SVAHA

19. DUG-NGAL TAM-CHE SEL-WE’I DROL-MA
OM TARE TUTTARE TURE MACANA SVAHA

20. RIM-NE SEL-WE’I DROL-MA
OM TARE TUTTARE TURE VISARATA SVAHA

21. TRIN-LE TAM-CHE YONG-SU DZOG-PAR JE-PE’I DROL-MA
OM TARE TUTTARE TURE SARVA SIDDHI SAD­HANAM SVAHA

Main mantra:
OM TARE TUTTARE TURE SVAHA

If you have received the transmission from a guru, you should see if you can contact that guru or the centre where you received it to confirm these mantras. I hope this helps. Thank you.

Dear Q,

Thank you for your question and I’m very sorry to hear about your current situation. I can understand that this is a very difficult time for you and your family. Such situations can create a very difficult environment, but you should always keep in mind that things can and do get better if we put effort into our relationships.

From a Buddhist perspective, we cannot always change the minds of the other person through talking with them, so we must let them come to their own conclusions based on their experience of how we are. In your case, you can try and show your fiance’s mother that you are a good person. That way you allow your fiance’s mother to come to her own conclusion of what sort of person you are. You do this by not reacting badly in negative situation. Instead you should always speak to her in kind ways, and show how you are by being kind and compassionate towards her. This will change her mind about you.

In addition to this, you can recite the mantra of Green Tara, which is OM TARE TUTTARE TURE SOHA. Green Tara is extremely efficacious and ever ready to help us. Her practice is very powerful in helping us when in difficult relationships. Her enlightened energy can help to create harmonious relationships with others. However, even though Green Tara’s mantra is powerful, it will be even more powerful if we put effort into our relationships. In your case, this would be to always act kind and compassionately to your fiance’s mother. Through your effort and Green Tara’s enlightened energies, things will improve for you for the better. I hope this helps. Thank you.

Dear Gus,

His Eminence Tsem Rinpoche is currently engaged in other works. Tsem Rinpoche still has plans for further video teachings which will be posted to Youtube. Tsem Rinpoche actually has a very busy schedule and so Rinpoche will only be able to do further video teachings when time permits, though this is actually one of Rinpoche’s many passions. I hope this helps. Thank you.

Dear Harry,

Trakze is the most wrathful emanation of Dorje Shugden. He is also known as Karma Shugden, as he is known to be the emanation of Dorje Shugden that purifies even the most negative of karmas. This includes the effects of black magic and spirit harm. We have an extensive article on the practice of Trakze which you can find here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/trakze-to-dispel-black-magic-spirits.html.

Thank you. I hope this helps.

Dear Sanna,

Thank you for your question. From a Buddhist perspective it is not necessarily the case that people with big ears live longer than those with short ears. The reason for this is that everything that happens to us is due to our karma which we create either in previous lives or earlier on in this life. The karma to be born human is one kind of karma and the karma to have certain physical characteristics such as big or small ears is due to another. They are separate karmas. Therefore, from this point of view there is no link between the sizes of people’s ear and the length of their lives.

However, the karma to be born human and the karma to have big or small ears may be linked to each other. In that case, then there is the possibility that the sizes of one’s ears may indeed. I hope this helps. Thank you.

Dear Lim,

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

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

Dear Harry,

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

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

Dear Jason,

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

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

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

Dear Ian,

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

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

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

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

Dear Priyanka,
The pastors are not experts in Chinese horoscope as we have received mainly Buddhist teachings. However, Rinpoche’s blog has a horoscope section that one can key in date of birth, time of birth and gender to get a variety of readings. Please check it out here :- https://www.tsemrinpoche.com/tsem-tulku-rinpoche/horoscopes/the-chinese-zodiac.html
Thank you.

Dear Chuckie,
The pastors are not experts in Chinese horoscope as we have received mainly Buddhist teachings. However, Rinpoche’s blog has a horoscope section that one can key in date of birth, time of birth and gender to get a variety of readings. Please check it out here :- https://www.tsemrinpoche.com/tsem-tulku-rinpoche/horoscopes/the-chinese-zodiac.html
Thank you.

Dear Giovannah,
Without clairvoyance, we can still find out more about our previous lives, especially our immediate previous lives through the conditions, our pursuits and attachments of this lifetime. If we often fall ill, we had physically hurt others in our previous lives. Perhaps as soldiers, butchers and so forth. If we are wealthy, we had been generous in our previous lives or we had been miserly and therefore, we are poor in this life.

If are attracted to music, art, poetry and intellectual pursuits, we had similar pursuits in our previous lives, most likely as human beings. If we are extremely attached to food, fun, leisure and little else, it is likely we had been in lower rebirths in our previous lives, probably as animal and so forth. For specific conditions in the life, the Wheel of Sharp Weapons by Dharmarakshita offers valuable insight. You can check out this teaching by H. E. Tsem Tulku Rinpoche on this old text. ~ https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-wheel-of-sharp-weapons.html
I hope this helps you. Thank you.

Dear Thomas,

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

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

Thank you

Dear Daniel,

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

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

Thank you

Dear Harry,

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

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

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

Thank you.