Dear Johnny,

Thank you for your question. I am sorry to hear that your friend is sick, but he is very lucky to have a friend like you who can share these immensely powerful practices with him. The aspect of visualisation can be very frustrating for beginners, especially with practices like the 35 Confessional Buddhas simply because there is so much visualisation involved.

Within Buddhism for a practice to be the most beneficial, one needs to engage what are known as the ‘three doors’ – these are one’s body, speech and mind. In order to engage the body, traditionally you sit in full lotus meditation posture, however this may not always be possible due to physical difficulties, especially is the person is suffering from illness. In this case, the best way to engage the body is to sit as comfortably but alert as possible in a quiet place, preferably in front of an altar or image of any of the enlightened beings. In order to engage the speech, one simply recites the prayers, and in order to engage the mind, one engages in the accompanying visualisations. However since your friend has difficulty visualising at the moment, he should just do the recitation. Even that in itself has great benefit. If appropriate your friend should get an image or statue of Chenrezig, and an image of the 35 Confessional Buddhas. You can find free downloadable pictures of deities here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/downloads/buddha-images.html. Ask you friend to find the picture(s) that are most attractive to him. He can focus on the image when reciting the prayers instead of visualising for now. The Buddhas operate from enlightened compassion, therefore if one has the correct motivation and is sincere, this creates a connection so that their energies can flow into our lives.

Visualisation itself is a form of meditation, and as with all forms of meditation, as the practice seeks to calm the mind, obstacles will arise. This is even more so when a person is sick, as you mentioned. I would like to suggest that your friend still continue reciting the mantras and prayers, but not to force the visualisation too much for now. It can be very difficult at first and one can only get used to through repeated effort and practice.

Instead, I would like to suggestion that your friend engage in the Nine Round Breathing Mediation before reciting the prayers. This will help calm your friends mind in general, and also help in your friend’s healing process as it helps to purify the body as well. I have include His Eminence the 25th Tsem Rinpoche’s instructions on the basic breathing meditation below. I hope this helps.

Thank you.

[size=1.25em][b]Basic Nine Round Breathing Meditation[/b][/size]

Have your eyes either open a little bit or closed, whichever is better for you.

Relax your shoulders, have your hands on your lap with the right on top of the left; two thumbs touching; arms slightly away from your sides, hanging loosely by your sides.

Your mouth and jaw should be relaxed. Chine tucked in a little bit. Place the tongue on the roof of the mouth behind the upper teeth and breathe normally with a natural, steady rhythm.

Now let’s start the nine round breathing meditation.

Using your right hand, your right index finger blocks off the left nostril while you are breathing in through the right nostril.

Just let your breath come in slowly and steadily, pause for a moment, then block off the right nostril and breathe out the left nostril. Do this slowly and steadily three times, in through the right and out through the left.

Focus completely on the breathing, on the sensation of the nostrils as you are breathing in and out.

For the next three breaths keep your right nostril blocked and breathe in through the left and then move your finger to block off the left and breathe out through the right. So breath in through the left and out through the right, three times.

For the last three breaths bring your hands back to your lap and breathe through both nostrils evenly, slowly and gently.

Pause for a moment and then exhale through both nostrils, keeping your mind fully focused on the breath, on the sensations, as you breathe in and out. Continue to breath normally and bring into your mind a positive motivation for doing the meditation.

Think “I am going to do this meditation in order to work on my mind, to be a more positive, beneficial person for others, for the world. May this meditation bring more peace and happiness to others, to the world.’

Once you have generated a positive motivation bring your awareness back to your breathing and just be aware of each inhalation and exhalation of breath.

Let your attention ride or float on the breath similar to the way you would float on the surface of the ocean where there are gentle waves coming and going. Stay floating on the surface flowing with the wave, coming and going, flowing in and out, just let your attention rest or float on the gentle rolling rhythm of the breathing.

Now move your attention away from the breathing to the mind itself, that which is aware of breathing. In other words instead of being aware of the breath, which is the object of your mind, the object of your awareness, become aware of the mind itself, the awareness itself, that which is observing the breath, experiencing the breath.

The mind is like space or like sky, completely clear, not solid, and vast, spacious and unlimited. Try to get a sense of how your mind is like that, like this clear, vast and spacious sky.

The things that we are aware of, the thoughts, images, memories and so on, are similar to the clouds that pass through the sky, they’re not always there but they appear and after a while they disappear.

If there are thoughts appearing in your mind while you are sitting here doing this mediation, thoughts, memories, images, or if you hear sounds or feel sensations in your body, think that these are just like clouds, passing through this space or clear sky of your mind.

Let them come and let them go, realise that they are only momentary and not solid, they just come and go. Let them go and return your awareness to the mind itself, which is like the clear spacious sky. See if you can get a sense of identifying with this clear space-like nature of the mind. In other words feel, “this is the real me, this is my real nature, who I really am”.

Rather than identifying yourself with the temporary clouds of thoughts and emotions that passed through your mind, see if you can realise those as mental events, things that come and go in the mind.

They are not you and not who you really are. Let them go and identify with the clear space-like nature of your mind, your awareness, so that you are the sky, not the clouds.

Before opening your eyes mentally dedicate the merit or positive energy for doing this meditation. In the same way you motivated at the beginning, may this mediation be beneficial for others, may it bring greater peace, happiness, and benefit to other beings, to the world.

So dedicate the effort that you made and the positive energy you have created from doing the meditation to that goal.

Hello Kunga Dhondup,

It is good to see you here again, you ask good questions. The difference between a refuge lama and a root guru, is due to the role that the label is associated with. A refuge lama, is the lama that you took your original refuge vows from, where as your root guru is the guru that you consider the most important in your life and is usually the one who has given you the most teachings.

For most people who become Buddhist, this is usually the same person. For example, in my own case His Eminence the 25th Tsem Rinpoche is my refuge lama because I received my Buddhist refuge from him, and also my root guru because he is the guru that has given me the most Dharma teachings and practices.

However, in the cases when a person has more than one guru, the role may be different. For example, I have a friend who took refuge with a lama many years ago when she was a teenager, but then didn’t practice much during that time. Later in life, her refuge lama introduced her to another guru, who ended up becoming her root guru because she received most of her Dharma, practices and knowledge from him.

It is not necessary to spend 12 years with your lama before receiving empowerment. In fact this is not a practice that is commonly followed these days. However, this was a guideline given by practitioners of the past to ensure the student was sure that they wanted to create a close spiritual bond with this master and to ensure that this master was actually practicing the Dharma without other motivations. In essence, if you have watched the activities of your teacher well over time, and have come to a firm decisions after having known the Dharma and how a practitioners should behave and what they do, then you can request to become a student of the lama. It is during this period as well, that the lama will also check the student to see if they are ready for such a relationship as well.

Since you have taken refuge already within the Sakya Ngor tradition, you should contact your lama’s centre to find out more information on guru devotion, and to ensure that what you are practicing matches what you guru suggests for you. I hope this helps.

Thank you

Dear Bryan,

You have asked a very interesting question, thank you. I am very sorry to read about your wallet being stolen, I know how difficult that can be. There is no negative sign in this whatsoever, and there will be no negative effect for you either. The Buddhas, or enlightened beings, operate from the highest form of compassion, so there is no danger or anything bad happening because of this. There is no negative effect because the enlightened beings, such as Dzambhala do not punish people.

You see, the Buddhas do not have emotions like we do so they do not get angry or sad like we do to punish people. Neither is there a karmic law in which you will be punished or suffer because someone stole it from you or that it got lost.

In fact, even though it may seem negative, you should turn it around to be positive. The person who stole your wallet now has something very holy. When they see the images and touch the holy items, even if they do not keep them, good imprints will be planted in their mindstream. Later in this life or future lives, these imprints will open up so they will practice the Dharma and benefit others. So you see this is not negative, you should think of it as positive. Because even though the act itself was negative, ultimately it will have a positive impact. I hope this helps.

Thank you

Dear Thorim,

Thank you for your question. Depending on which sadhana of Chenrezig you practicing, the visualisation will differ. You should check with the guru who gave you the practice, or if you do not have empowerment and are using a general sadhana, you should check with the centre that you got the sadhana from.

However, if you are just reciting a general prayer to Chenrezig with his mantra, you can use the following visualisation which His Eminence the 25th Tsem Rinpoche used to do when he was younger. As you recite the prayer and mantra you visualise Chenrezig smiling lovingly at you. When you look at him, from our side, his left hand holds a mala, right hand a lotus, and two hands folded at his heart level holding a wishfulfilling jewel in between. His black hair flows down over his shoulders, and the other half is tied up on his head which is adorned with a jewelled crown.

He wears the robes of an Indian prince, made of silk, which covers part of his upper body, and a silk skirt. He sits in full lotus position atop a bright pink lotus. His body is white like snow, and shines with a brilliant light. Millions of light rays shine from his body and fill your body and the environment. You feel peaceful and at harmony with the environment, your body, your emotions and your mind. Holding this visualisation you recite as many Om Mani Peme Hung mantras as you like.

You can couple this with the meditation known as Tonglen, which means “taking and giving”. In this practice, we generate the motivation to take on the sufferings of others and given them back happiness and compassion. This is when you visualise all the pain and suffering of sentient beings coming into your body when you breathe in. And when you breathe out compassionate and positive energy shines out of your body and reaches all sentient beings.

To begin with you can do the practice and focus on someone you care about or wish to help that are going through a difficult time. Then extend to those you love. Then you can extend it to someone you see on the street, or at work. And then finally you can do it for those you consider to be your enemy as well. In all these cases, the people are freed from all their sufferings and you visualise that they receive the compassion and positive energy.

These two are very general visualisations and techniques you can use. However, as I mentioned earlier, depending on the sadhana of Chenrezig you are practicing, you should follow the visualisation associated with that particular practice. I hope this helps.

Thank you

Tashi Delek Moses!

Thank you for your question. Of course you can post any questions you have in Mandarin. Some of our pastors are fluent Mandarin speakers so will be able to answer your questions.

Thank you.

Dear S,

Thank you for your question. From a Buddhist perspective, we aim to curb our attachments to progress on the spiritual path towards enlightenment. The most common example of this would be the community or monks and nuns. That being said however, it is not necessarily a negative thing to be in a relationship, but we must strive to make it work and make it a positive one. That is why His Eminence the 25th Tsem Rinpoche gave a very powerful teaching on relationships that you can read here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/students-friends/ingredients-for-a-successful-relationship.html. There is also another good post with some nice quotes, for you to read to make sure you enter a future relationship with the right mind set: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/inspiration-worthy-words/some-thoughts-on-love-relationships.html

Whilst there are no practices in Tibetan Buddhism that can draw a romantic relationship, since this is generally marked by attached, which is the opposite of the higher Buddhist practices, there are some practices that can help. Generally, Green Tara is very good for increasing harmony within already existing relationships, you can find some prayers here: https://www.tsemrinpoche.com/wp-content/uploads/prayers/Praisestothe21Taras.pdf this is a prayer to the 21 forms of Tara.

In regards to regaining resources, and having enough material resources to live well, you can engage in the practice of Gyenze. You can find that practice here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/dorje-shugden-gyenze-to-increase-life-merits-and-wealth.html. I hope this helps. Please do feel free to ask more questions here, we are very much happy to provide a reply.

Thank you.

Dear Jane,

Thank you for your question. I think you may be referring to this post, which is about preventing mice and rats in your house: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/current-affairs/how-to-prevent-mice-and-rats-in-your-house.html This article is not about pest control in monasteries in Tibet but gives general guidelines in how to use various methods to keep pests away.

We also have another post on snakes along the same line here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/current-affairs/how-to-prevent-snakes-in-your-backyard.html I hope this provides the information that you were looking for.

Thank you

Dear Ling,

Thank you for your very interesting and compassionate question. You are very right, that the harvesting of pearls does indeed mean the killing of sea creatures. In the past, pearls were used as offerings because they were extremely valuable, especially in countries or areas that were far from the sea, and therefore considered to be more precious. Over time this type of offering became engrained in the culture of certain Buddhist societies, and therefore this custom has continued until today. However, instead of offering items that have come from suffering and death, we should offering other items if possible. For example, His Eminence the 25th Tsem Rinpoche still encourages students to offer pearls, but fake pearls, not real pearls.

The point behind the offering is to offer the items of the best quality. The reason for this is two-fold: the first is that by offering items of the best quality and that are as precious as we have the means of affording, we cut our attachment to such things. This in turn cuts the attachment we have to physical wealth and resources that are actually negative indulgencies, as they reinforce our selfishness. Therefore the offering of pearls can be a lot more compassionate if offerings fake pearls instead. As long as the person’s motivation and intent is pure, the Buddhas will accept the offering and this of course will generate the merits you need to succeed in your spiritual path towards enlightenment. I hope this helps.

Thank you,

Dear Zhe,

Thank you for your interesting question. From a Buddhist point of view, when we make offerings to a being it is for two purposes. The first is to generate merits necessary on the spiritual path to enlightenment, and the second is to remember the qualities necessary to achieve that very same goal. For example, when we pray to Chenrezig or Kuan Yin, we are not actually asking for something in return, but reminding ourselves of the qualities of enlightened compassion that they embody and we want to achieve. Make offerings to them also plants the seeds and opens up the cause for us to achieve that as well. Obviously, because the Buddhas have compassion, they will help us in our daily life as well. For example, the enlightened Dharma protectors arose specifically to aid practitioners to create the conducive conditions to practice the Dharma such as enough resources to live from, beneficial relationships, and also the correct environment in which to practice.

From a Buddhist point of view, we make offerings to the enlightened Buddhas. The Jade Emperor, Wangchen Wang, and Ji Gong are not considered enlightened beings, but extremely powerful gods/beings within samsara or cyclic existence. They have very long lives, and have a lot of power within samsara. Therefore a Buddhist would not necessarily pray to, seek refuge in these impressive beings, or make offerings to them as enlightened beings. They may however make offerings to them in order to appease them as they are very powerful, but generally would not pray to them and make offerings to them as enlightened beings. I hope this answers your question.

Thank you

Dear Gilbert,

Thank you for your question. In order to practice tantra, especially higher tantric practices such as Yamanataka, it is considered necessary to study under a qualified guru whom you have received the relevant empowerment and commentary in person. Depending on the type of initiation, the ceremony can actually take up to two to three days for the higher practices, and would involve your active participation. However, depending on the instructions from the guru, other forms of initiation can also be used, as long as they have authorised it. As you have taken Garchen Rinpoche to be your guru, you should contact him or his centres to find out more about the lineage of practice, the corresponding sadhana texts, and to clarify the vows and commitments associated with the practice.

As for reciting the mantra of deity alone, this would not actually be considered a complete sadhana of that deity. This is because for a sadhana to be complete, it is said that it should have include seven parts, known as the seven limbs, if not more. These seven are: Prostration (inclusive of taking refuge and generating bodhicitta), making offerings, confession downfalls and shortcomings, rejoicing, requesting teachings, beseeching, and finally dedication. Together with these prayers we engage in mantra recitation.

Mantra recitation, even though immensely powerful, is not considered a sadhana. Sadhana necessarily include prayers such as the seven limbs mentioned above, and also include accompanying visualisations. For higher tantric practices, these visualisations are very complex. The sadhana is engaged in daily to achieve the desired results, for example complete enlightenment.

Coupled with this is the movements of the psychic winds within the body, which is brought about through the various visualisations, prayers and mantras contained within a sadhana. This is main purpose of tantric practice. Utilising these winds we are able to achieve higher states in our meditations and ultimate achieve enlightenment.

This does not mean that the mantras do not have any power. On the contrary, mantras are the Buddhas embodied in the form of sound. Therefore, they are very powerful. His Eminence the 25th Tsem Rinpoche has given an excellent teaching on mantras, which you can watch here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/mantras-holy-words-of-power.html. You can definitely gain attainments through the recitation of mantras, but they will be more effective if combined with other prayers and practices. I hope this answers your question about mantras and sadhanas.

Thank you

Dear Dongho,

Thank you for your question. I am very sorry to read that Lama Dawa Chodak has passed away. I must admit I do not know much about this lama but from the sounds of it he was a very accomplished master. His devotion to Saraswati is very admirable, as she an extremely powerful Buddha and her practice is extremely effective. In fact, within the Gelug tradition, Lama Tsongkhapa is well known to have relied on her practice.

In regards to what we should do when our guru is alive: we should follow his/her instructions to the best of our ability and practice the teachings bestowed seriously and without fail to improve and transform ourselves. Depending on which tradition you are practicing now, there are many texts that deal with devotion to the guru. You should ask other senior students in your tradition which text that your guru has recommended to study and practice in regards to guru devotion. Once your guru has entered clear light and left their current physical body, you should continue your practice and further your transformation on the path to enlightenment.

Here is a comprehensive article with commentary to the Lama Nga Chu Pa text, also known as the 50 Verses of Guru Devotion: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/complete-commentary-on-50-verses-of-guru-devotion.html. This is one of the most well-known of texts in regards to guru devotion and was written by the great Indian master Ashvagosha. I hope this helps.

Thank you

Dear Alfredo,

Thank you for your questions. I am glad I could help. In regards to offering light, as you are using candles, once you have lit the candle, you purify the candle by lighting a stick of incense and waving it over the candle and recite the mantra “Om Ah Hum”. Here is a video about setting up an altar, making offerings, and performing prostrations which might be of some help to you: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/how-to-set-up-altar-make-offerings-prostrate-to-the-buddha-meditate-etc.html

You can also read more about the benefits of light offering here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/butterlamps.html

In regards to the eight precepts, most practitioners these days do not take the precepts for life, but for a certain time period, such as for just a day, or a week. This is so they can focus on spiritual development during that time and not be distracted by other activities. It is very different from the examples of the al Qaeda and Taliban, who ban listening to music because it is foreign and in their eyes against their religion. Rather in Buddhism is about minimising distractions so that one can focus on the mind and understanding how our mind works. This is very necessary on the spiritual journey to enlightenment.

Here is an article that may be of use to you: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/students-friends/vows-the-roots-of-all-attainments.html

The particular precept not only concerns listening to music, but also from all other forms of entertainment such as dancing and singing and even wearing perfumes, ornaments, and other items that make oneself look good. When we do not engage in these activities, which are based on the physical body, we are able to concentrate on the mind.

The core of all Buddhist practice is actually the refuge vows. All other vows are based on these vows. So to beginning with, and as your fundamental practice in daily life you should keep to these vows. You can learn more about them here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/students-friends/vows-the-roots-of-all-attainments.html#tab-1-page-4. Therefore it does not mean that you have to give up listening to the Bee Gees or the Beatles at all in order to become a Buddhist or practise the Buddhist teachings. I hope this helps.

Thank you

Hello,

Thank you for your interesting question. Actually this is a question that puzzled the ancient Tibetans in the past as well, because as Buddhism was being transmitted into the country from India and China the views were mixed. From China came a tradition in which it is said that enlightenment can be gained instantly through attaining a deep form of meditation and was advocated by the great master Hvashang, also known as Hoshang or Moheyan. From India came the tradition that you attain enlightenment after progressing along a gradual process and was propounded by the great master meditation master Kamalashila, whose texts on meditation are still very much in use today.

This was a time when Buddhism was being transmitted to Tibet. At the time there were many local practitioners of the indigenous religion known as Bon, as well as many local deities and mountain spirits that were opposed to the spread of the religion. The led the Tibetan King Trisong Detsen to invite the Indian tantric master Guru Rinpoche to Tibet, who engaged in psychic battle with these forces and was victorious, binding the deities and spirits to never harm practitioners and even assist them in their spiritual journeys. Once the conditions for Buddhism to spread were established King Trisong Detsen asked the great abbot Santarakshita to establish the first Buddhist monastery in the land, known as Samye Monastery.

It was at this monastery that a grand debate was held between Hoshang and Kamalashila, and is known as the Great Council of Lhasa, which you can read more about here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-great-council-of-lhasa.html. The winner of the great debate was Kamalashila, and so King Trisong Detsen decreed that Tibet would therefore follow the system of gradual practice on the journey to complete enlightenment. All Tibetan Buddhist lineages have followed this system since then.

There are some practices in which it is said that enlightenment can be achieved in one instance of deep meditation within Tibetan Buddhism. However, in order to properly engage in these to have the desired effect, one has to have a very firm and stable foundational practice before hand, which can only come about through gradual practice.

In Tibetan Buddhism, and specifically within the Gelug tradition it is said that you can gain enlightenment during a three-year retreat focused one of the highest yoga tantra deities, such as Guhyasamaja, Heruka Chakrasamvara or Yamantaka, after having received the appropriate empowerment and teachings. This was reiterated by the Dharma protector Dorje Shugden during a trance held in Kechara Forest Retreat in 2015.

Within Tibetan Buddhism there exists a body of scriptures known as the Lam Rim or the Graduated Stages on the Path to Enlightenment. This began with the great Indian master Dipamkara Srijana Atisha, and many masters have expounded on his work and written their own text still in use today. Each of them guide practitioners through all aspects of the path to enlightenment, from the basics to the highest practices.

Lama Tsongkhapa, the founder of the Gelug tradition, was one such master who wrote a veritable treasure trove of instructions in a step-by-step gradual manner to enlightenment. Another great master of the recent past, Kyabje Pabongka Rinpoche, gave an extraordinary 24-day experiential teaching on these instructions. This was recorded down as Liberation in the Palm of Your Hand. This text is invaluable to contemporary practitioners, and I would highly suggest that you get yourself a copy if you are interested. If you are based in Malaysia, you can find the text at any of our Kechara Paradise outlets (see here: http://www.kechara.com/shopping/contact/), or if based in any other country you can order online via Vajrasecrets (https://www.vajrasecrets.com/lamrim-liberation-in-the-palm-of-your-hand) or through any reputable book shop. This volume forms the basis of education within the Kechara Buddhist Organisation.

Meditation following the sutra path of Buddhism is in no way dangerous. In fact, it is the method through which one sees the real nature of reality and becomes enlightened. However, when we do engage in authentic meditation following the Buddhist teachings, more than likely all our habituations, emotional baggage and false projections about things will natural arise stronger in our minds. Though these appear to have arisen stronger in our minds, in actuality they were always strong, it is just that as we learn to quieten our minds, we are experience them more clearly. Then, within meditation, we apply the antidote to these, and are eventually able to overcome them. This leads to the personal transformation that Buddhism is so famous for.

While practising the higher meditations of tantric meditation, there are some minor dangers, because during these meditations one moves the psychic winds within the body to affect the desired changes. However, if you have the correct teachings and commentaries and studying under a qualified teacher, these dangers are not really an issue. I hope this helps.

Thank you

Dear Ling,

I am sorry you to read that you have been going through this with your family. I can understand how hard this can be since family are supposed to be the people we are supposed to close to and in harmony with. What you are going through is more common than you would think. You are not alone in this. Know that others have been in the same situation and have overcome the difficulties.

Even though you think that you cannot tell them about how you feel, this is actually what you should do. When we are in these types of situations we usually have a tendency to over think about how they would reply. And because we are emotionally upset, these projections of how they will answer or react are more often than not negative. This itself feeds into feeling hurt, and the cycle repeats itself again and again.

In my humble opinion, I would say in this case you could need to sit down with your parents and talk things through. We spend our lives acting and speaking in ways out of our habits or through our false perception of how things are. We often don’t realise what we are doing. Sitting down and talking things through with the other person can heal the pain and hurt. When you do this you do not allow emotion to get involved, but you discuss things in a logical manner. If you ask to talk with them, make sure that they know the reason that you are talking is something that they should take to heart, because it is how you feel. When they see you being serious, without being overly emotional they are likely to open up themselves and accept what you are telling them.

I understand this can seem like a very daunting thing to do, I felt the same way. However, I have used this method to heal issues with my own parents in this way, and today these issues simply seem like a thing of the past. It can be a hard step to take sometimes, but we must take it to move on and heal.

Coupled with talking with them, you can engage in spiritual practice that can aid both the healing of the emotional pain and foster harmony in the family. Such practices include the joint practice of the Guru Yoga of Lama Tsongkhapa and the practice of Dorje Shugden.

Lama Tsongkhapa as the embodiment of three Buddhas (Manjushri, Chenrezig and Vajrapani) grants great blessings to us. His practice is extremely effective in healing emotional pain and calming the mind so we can live life in a more logical manner without being overly emotional, which is usually the cause of problems with others. The second is the practice of Dorje Shugden, who can remove obstacles in our lives such as difficulties in our relationships and grant the conducive condition of a harmonious family life. You can find the joint practice text and more information here: http://www.dorjeshugden.org/practice/diamond-path-a-daily-sadhana-of-dorje-shugden. I hope this helps.

Thank you

Dear Dongho,

Thank you for your question. You are indeed correct that around this time many animals are killed annually for various celebrations and events around the world. As you have realised, this is something quite negative because it is the act of killing. As normal level practitioners we cannot liberate the minds of animals, say in the sense of granting them full enlightenment. But we can liberate them from their temporary sufferings wherever they take rebirth by dedicating the merits we generate for them through our own practice. At higher levels of tantric practice we can liberate their minds by sending their consciousness to the various pure lands of the Buddhas. There they can learn the Dharma directly from the Buddas and practice until they achieve enlightenment themselves.

What we as practitioners can do for them is to engage in virtuous actions and dedicate the merits towards alleviating their suffering and ultimately their gaining the stage of enlightenment. Any prayers or sadhana that we engage in will benefit them if we dedicate the merits towards them.

If you have a daily practice that you engage in then you can dedicate the merits to alleviate their suffering on a daily basis. Alternative, if you engage in any pujas you can dedicate the merits to them as well. If you would like to engage in or sponsor pujas than two of the best are the Lama Chopa and protector pujas such as Dorje Shugden. Lama Chopa is a prayer that is known for generating tremendous amounts of merits as you invoke and make offerings to not only all the Buddhas but all the enlightened lineage gurus as well, and by engaging in protector pujas, you invoke their energies to help them overcome any obstacles they face in their new rebirth. Any other pujas or rituals to the enlightened beings are also good. You can even recite many mantras and dedicate the merits so that they can benefit from them. I hope this helps.

Thank you

Dear Melanie P

Thank you for your questions. I am sorry to hear that you have been going through such a difficult time. The Buddha has taught that the way we think and behave is based on something called projections and expectations. When we do anything, from buying a house, or even in our relationships with others, we want the situation to go the way we want it to. However this is not the way things really work out. This may sound unfair, but unfortunately it is just the way things are.

That is the reason that Buddhism teachings to live in the present moment, without having expectations and projections of how things should be. It is the reason so many people have benefited through Buddhist practice, because it alleviates our suffering. But this suffering we face can be immense. To learn more about this, you can ready and study the Liberation in the Palm of Your Hand, which is step by step guide to reach enlightenment, and along the way solve our own problems and overcome negative states of mind. You can purchase a copy online here: https://www.vajrasecrets.com/lamrim-liberation-in-the-palm-of-your-hand. Alternative, your local bookstore should be able to order a copy for you if they do not stock it themselves.

Coupled with this however, you need to first calm your mind so you no longer feel so sad and lonely, and then engage in the practice of a Dharma protector, who can help to overcome the obstacles you face in life. One such practice is the joint practice of Lama Tsongkhapa’s Guru Yoga and Dorje Shugden practice. You can find the text for this practice here: http://www.dorjeshugden.org/practice/diamond-path-a-daily-sadhana-of-dorje-shugden

Lama Tsongkhapa’s practice is very beneficial in and alleviating it of negative emotions. Once we are in a better frame of mind, we can face the challenges of life better. You can find a commentary to this practice here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/me/tsongkapas-daily-practice-video-commentary.html. If you are feeling depressed, His Eminence Tsem Rinpoche has given a very powerful teaching in the past called Sayonara to Depression, which you can watch here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/sayonara-to-depression.html I hope this helps. Please do write back if you have any further questions.

Thank you

Dear Dawa,

Thank you for your interesting question. There are many practices that can aid in calming the environment and those unseen beings who live there. Dharmapala practice is not something that would force them out of their habitat or is in any way harmful to them if they are positive beings. The wrathful imagery used within Dharmapala practice is for protection as well as reminders to the practitioner that they should get rid of their own spirits, metaphors for negative emotional state and harmful habits. In fact when we engage in Dharmapala practice, if there are any local spirits who reside in the area, they actually receive the blessings of the Dharmapala as we do. In that sense they actually benefit from the practice. Dharmapala practice would be a great way to appease and calm the local deities and spirits in any area.

However, I can understand that such practices may not resonate with some people. In that case, you can recite the mantras of any of the Buddhas and dedicate the merits to the local deities and spirits to keep them appeased. One such mantra is that of the Medicine Buddha. One of the special benefits of the Medicine Buddha is to calm energies in the environment and to bless the various beings there. In fact, within Buddhism, that is one of the main reasons that large statues are built outdoors. They bless all those who see them or are near them, and this applies to local deities and spirits as well as humans and animals.

There are pujas and prayers that can be done to keep them appeased, but they usually require empowerment. If you have the means, you can invite qualified sangha members to your land to perform a puja to bless the land, and appease the local deities and spirits in that manner.

However, if you cannot, the best thing to do would be to place a Medicine Buddha statue on your land to bless the beings and keep them appeased. You can also recite the manta of Medicine Buddha while you are outside, so when the local beings hear the mantra they are blessed. As they are blessed they are automatically appeased.

In regards to how the local deities and spirits feel, you can request divination from a qualified divination master and they should be able to give you more information.

From your description of the land, as it has natural bodies of water, there may be nagas present in the environment. There is practice that you can engage in if you wish to appease the nagas and keep them happy, which you can find here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/apology-to-the-naga-realm.html I hope this helps.

Thank you

Dear Rev. Dr. Michele Shields,

Thank you very much for you message. We truly rejoice for the works of all Buddhist chaplains and pastors around the world, who strive to help others. They are truly an inspiration in regards to Buddhist compassion in action.

In regards to the this article, we very much appreciate that you informed us. The article will be updated to reflect this. Thank you.

Dear Alfredo Salvado,

Thank you for your question. I am glad that you have an altar set up in your room. This will provide your environment with a powerful area of positive energy. A major part of Buddhist prayers is the invocation to the enlightened beings. As such they come to reside in the sacred images on your altar, which energises it. Therefore your altar becomes a place where the protective and compassionate energies of Buddhas reside. As such, if you have your altar in your bedroom, it should be placed away from ordinary items, and covered with a screen if possible when you are changing, sleeping or other mundane activities.

As for having catholic images on the altar, this is entire up to you. Traditionally speaking this would not be the case, as within Buddhism altars are only set up to the Buddhas and enlightened beings. However, you will not offend the Buddhas if you do put other images on the altar. This is because the Buddhas operate from love and compassion. They do not get angry but only seek to benefit you. I hope this helps.

Thank you

Dear Raham,

Thank you for your question. In Buddhism we believe in the Trikaya, which means the Three Bodies of the Buddhas. In essence this outlines the three ways in which the Buddhas exist. However the teaching in and of itself teaches us the nature of Buddhahood and also the nature of reality when studied in depth.

The three bodies are:

– The Nirmanakaya: the body created within samsara. This means that it exists within time and space, and on the outward appearance is bound by the rules of life within our universe.

– The Sambhogakaya: usually known as the enjoyment body. This is the body of a Buddha that is made from clear light and bliss. The usual depiction of the enlightened beings matches this body of the Buddhas.

– The Dharmakaya: this is the actual state of enlightenment, which is non-dual, has no barriers, is limitless and cannot be described accurately as we do not have the capacity to understand it.

All three of these bodies come about when a person has achieved full and complete enlightenment. And having reached the state of full enlightenment you cannot loose this, and become un-enlightened. That being said, from a philosophical perspective one cannot have experiences of the Dharmakaya. This would entail the person reaching complete enlightenment. But as one cannot become un-enlightened, you cannot experience Dharma and then return to ordinary samsaric life.

However, it is most definitely certain that anyone can reach the state of full enlightenment. Lord Buddha showed us the path and many great masters since his time have likewise achieved complete enlightenment. While the Buddhist path places an emphasis on the path of monasticism, since it is the most effective way to make use of the time we have in this life to progress on our spiritual path, lay people can and have achieved complete enlightenment too. In fact Tibetan Buddhism has many stories lay people who have achieved high states of spiritual attainment and even Buddhahood. I hope this helps.

Thank you