Dear Thomas,

Thank you for your question. The same mantras that are good for healing, are also very beneficial for blessing the environment, increasing plant growth, etc. For example the practice of the Medicine Buddha is primarily known for healing illnesses on a physical level. But the Medicine Buddha is powerful enough to heal our internal illness as well, by that I mean our inner emotional afflictions. This same mantra is excellent for blessing the environment, harmony and growth in all its forms. This is one of the many beneficial effects of the Medicine Buddha practice and mantra. In fact the Medicine Buddha is particular effective in blessing the environment, protecting from natural disasters, growth of plants, abundance of food, etc. There is even a practice of creating and consecrating large outdoor Medicine Buddha statues to calm and bless the environment. Actually this applies practice of creating large outdoor Buddha statues of any deity, and is to bless the environment, and all those who see or live near it, natural wildlife, crops, plants, etc.

Any mantras of the enlightened beings will necessarily have healing and blessing effects, but the degree to which this occurs at first may vary according to our own karma, and the primary activity of the mantra. For example, there are four types of enlightened activity:

Peaceful: these mantras are gentle and have a soothing and healing effect. Such mantras are the Medicine Buddha mantra, White Tara mantra, Green Tara mantra, and Shize Dorje Shugden mantra. These are primarily the most common mantras used for healing and blessing the environment.

Increasing: these mantras increase both our material and spiritual resources. They can also be used to help things grow, as they embody the enlightened energies of growth. Such mantras include Dzambala and Gyenze Dorje Shugden mantras.

Controlling: these mantras are used to control certain situations, and include the mantras of Kurukulle and Wangze Dorje Shugden.

Wrathful: these mantras, usually only practice or taught after tantric initiation, use the wrathful enlightened energies to aid others. For example the mantras of Yamantaka, or Trakze Dorje Shugden.

Therefore, although all the aforementioned the mantras are all based on the energies of the enlightened beings, their primary benefit would be slightly different. Likewise, Manjushri is known as the Buddha of wisdom, and Chenrezig is known as the Buddha of compassion. That is not to say that Manjushri’s mantra does not increase compassion, but that the primary function of the mantra is to increase wisdom. So, all the mantras of the enlightened beings can bless the environment, grow plants, etc.

It is due to this that some mantras are more effective at blessing the land, properties, gardens, and helping in the growth of plants. One of these is the mantra of Lama Tsongkhapa. This is known as the Mig Tse Ma mantra, and is extremely powerful, healing and yet full brimming full of energy. Here is the mantra:

MIG-MEY TZE-WEY TER-CHEN CHENREZIG
DRI-MEY KHYEN-PI WANG-PO JAMPAL YANG
DU-PUNG MA-LU JOM-DZEY SANG-WEY DAG
GANG-CHEN KE-PEY TSUG-GYEN TSONGKHAPA
LO-SANG TRAG-PEY SHAB-LA SOL-WA DEB

You can hear a beautiful rendition of the mantra here: https://www.youtube.com/watch?v=VsJEWYnZgq4

Another very powerful mantra for blessing the land and increasing growth is the mantra of Gyenze Dorje Shugden. You can find a very informative blog post, which includes the mantra and practice of Gyenze 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.

Thank you

Dear S. Sonam,

Thank you for your question. In Vajrayana meditations, although the energies of the body are classified as feminine and masculine, they do not necessary refer to our behavioural tendencies, but rather the energies of wisdom and bodhicitta (or compassion) that we all have within ourselves. For example, Anuttarayoga tantra is classified into two types: mother and father tantras. Therefore most people would assume that the mother tantras work at developing feminine qualities and that father tantras work at developing male tendencies. But this is simply a form of classification, based on the techniques emphasised.

Mother tantras focus on clear light meditations, whereas the father tantras focus on great bliss meditation or achieving the rainbow body. Therefore the tantras are not defined according to whether the central deity is male or female, neither are they defined by developing either male or female characteristics. They are defined by the meditation techniques that are emphasised.

Even within each tantra, when working with the winds, energies, and drops within the body, one does not increase either female or male qualities or characteristics, or bring them into some sort of harmony. Such characteristics are more likely from karmic imprints from previous lives, or how we were nurtured when growing up in this life. Therefore, if we don’t like a certain behaviour or tendency in our lives, we need to go against our karma and transform ourselves through our own effort.

In your situation, there is nothing meditational that you or your partner can achieve to solve these differences in terms of tantric practices. This sort of problem cannot be solved through Vajrayana meditation techniques, because they do not increase or change one’s female or male characteristics, rather they increase our wisdom and compassion, purify karma and generate merit, something that transcends the duality of male and female energy/characteristics altogether.

His Eminence the 25th Tsem Rinpoche has given a teaching before on the Ingredients for a Successful Relationship, which you can watch here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/students-friends/ingredients-for-a-successful-relationship.html. This is the teaching that I believe will give you the answers you are searching from. And yes, you are right, that it is wrong to ‘need’ energy from other people. This is not what the Buddha taught, rather he taught the path to real and beneficial transformation lies inside of oneself. And it is in that way, that we do not need to develop the male or female energy/characteristics but actually we need to increase our compassion and wisdom.

If you are having doubts or questions as to your Vajrayana meditational practices, you should humbly approach the guru whom you received the practice from to clarify your questions, in keeping with the practice of guru devotion. I hope this helps.

Thank you.

Dear Michael Tan,

Yes, His Eminence the 25th Tsem Rinpoche has many students from overseas. However, you can start practicing Dorje Shugden wherever you are. Anyone can engage in Dorje Shugden’s practice, without need of initiation, etc. It is a very powerful practice, which can only bring benefit.

You can find a lot of information about Dorje Shugden, on this blog. Here is the link to the Dorje Shugden category: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/category/dorje-shugden

There is a daily practice that you can engage in, here is the link to the text and explanation: http://www.dorjeshugden.org/practice/diamond-path-a-daily-sadhana-of-dorje-shugden.

The website http://www.dorjeshugden.org, details a lot of information that will help you begin your Dorje Shugden practice. I hope this helps.

Thank you

Dear Olitjana,

I’m not sure I understand your question. Please can you provide more details?

Dear Elena,

Thank you for your question. I’m sorry but I cannot give you a direct answer, as I do not have any clairvoyant ability. From an astrological perspective, you can check the general compatibility of yourself and your partner here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/horoscopes/the-chinese-zodiac.html

From a Buddhist perspective, relationships are something that we need work. There is nothing that is perfect, because perfection does not exist with the cyclic existence that is samsara. The notion or ideal of perfection is a construct of the mind. Therefore in order to make relationship last and grow, we need to put our own effort into them. This effort cannot be one-sided to make a relationship work, but must come from both side.

His Eminence the 25th Tsem Rinpoche has given a teaching on relationships, which is entitled “Ingredients for a Successful Relationship” and you can watch it here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/students-friends/ingredients-for-a-successful-relationship.html. I hope this helps you.

Thank you.

Dear Aleksandra,

Thank you for your question. Unfortunately none of us Kechara pastors have developed the ability of clairvoyance to be able to answer this question for you. Even though this is the case, if you want to return home, the Buddha taught us that we must improve our situation through our own efforts. So, you must examine the reasons that you left Kona, and how to get yourself back there, to your home. We all have karma, and for you this has manifested as being away from home. But karma is not fixed, therefore can be changed. Karma is changed through our own efforts. Coupled with this, you can engage in the practice of Dorje Shugden, who is a Dharma protector. This practice is excellent in removing obstacles in both our secular and spiritual lives. Therefore engaging in this practice, will make things easier for you to get home, coupled with your own efforts. I hope this helps.

You can find the practice of Dorje Shugden, by clicking on this link: http://www.dorjeshugden.org/practice/diamond-path-a-daily-sadhana-of-dorje-shugden

Thank you.

Dear Dave,

Thank you for your question. What you are going through is actually a common experience that some people go through when engaging in meditation. This is nothing to be overly worried about as long as you continue your practice strongly. The reason this occurs is that meditation, because it deals with either calming the mind, investigating the nature of the mind, or generating virtuous qualities (such as loving kindness), goes against our usual samsaric conditioning, which is necessarily selfish. When we go against this conditioning, on a sub-conscious level, as things are shifting in the very core of our mind, these kind of situations can arise. There is nothing negative or full of horror about this, because it is actually the negative and ingrained tendencies fighting against the positive practice of meditation.

There are ways to overcome this. The first is to stop the practice when this situation occurs, and engage in deep breathing to calm the mind, as you did. The other is to engage in single-pointed concentration meditation at the beginning your session of loving kindness meditation. This will help calm the internal mind, and also make your practice more focused and stronger. Perhaps you can do this by focusing on your breathing. You do not concentrate on telling yourself to breathe in and out, rather you rest in the awareness that you are breathing, and you concentrate on it.

Another method you can use, is to engage in the meditation during daily prayers. For example you can start off with a Guru Yoga practice such as that of Lama Tsongkhapa, then engage in your meditation. Once you finish, you can engage in Dharma protector practice, which will help to remove unwanted obstacles, and finally complete your session with a completion dedication. This provides a much more rounded meditational experience, and turns your session into something that generates and seals a lot of merit.

You can find a commentary of Lama Tsongkhapa’s daily Guru Yoga practice here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/me/tsongkapas-daily-practice-video-commentary.html

And you can find the joint practice of the above together with the practice of the Dharma protector Dorje Shugden here: http://www.dorjeshugden.org/practice/diamond-path-a-daily-sadhana-of-dorje-shugden

I hope this helps. Do keep us informed of your meditational experiences.

Thank you.

Dear Ronnie,

I’m sorry to read that you are going through this situation. I can understand that this situation is tough to go through. You are always more than welcome to come here to ask questions. May I suggest that you talk to either someone in your family or your friends to help you come to an appropriate solution? This is because, what you feel, what you are going through, will change from time to time and you would need someone to talk to, someone that you can lean on through this situation you are facing. Depending on where you are in the world, professional help can also be sought to help you make a decision, which will be the best option for you seeking help.

From a Buddhist perspective, the taking of a life is not considered a positive act, therefore those on the Buddhist path, would normally abstain taking a life if possible. However, that being said, one must always weigh the decision oneself. Everything we do in life, necessarily involves karma both positive and negative. That is why Buddhists try to overcome samsara in general.

Your situation is complicated because you are abroad, but if possible you should really open up to someone you are close to in order to help you through making this decision on a personal basis. When you talk to someone, whom you are able to express yourself more, you may able to come to better decision that is right for you.

There may be other options open to you if you seek help. I personally know women who have been in similar situations. One of these women, let the child go and the other went through the pregnancy and then gave the child up for adoption. You may or may not have thought of this option, but it is one that could be open to you, depending on where in the world you are. Any decision we make in life, however big or small it may seem, has far reaching consequences whether in this life, or in future lives. This is just a part and parcel of life within samsara. However, we should weigh the decisions we make clearly given the situation we are in. We cannot always do this weighing ourselves, but need to talk about our options with others we can rely on such a friends, family or professionals. You should consider doing this, which will help you greatly emotionally, and may give you the grounding you need to make the correct decision for you. I hope this helps.

Dear Dongho,

Thank you for your questions, it’s nice to see you back here again. Nyung Ne practice is a purification practice that centres around Chenrezig. It is a very beneficial practice that stems from a holy nun named Gelong-ma Palmo. It is a two and a half day practice that can be repeated many times over and over again to intensify the purification and build a closer relationship with Chenrezig. As well as its purification aspect, the practice is known to generate vast amount of merit, and also compassion, as the practice centres around Chenrezig, the Buddha of compassion. The practice involves taking the eight Mahayana precepts for the duration, fasting, meditating, prostrating and praying. The practice usually entails empowerment into the practice of Chenrezig, therefore the exact meditations, prayers can only be explained to those who have the empowerment.

Vajrasattva practice is not necessarily only for repairing broken vows, etc. That’s why it is advised that you engage in the practice at the end of the day, to repair any vows that you may have broken during that day, as well as stopping any negative karma you created that day from multiplying. This would entail reciting the mantra 21 times, together with the four opponent powers. However, if you engage in this practice more intensely, it definitely has the capability to purify all sorts of karma. That is the reason why in Ngondro, or preliminary practices one engages in before tantra, the practice of 100,000 Vajrasattva mantra recitation is an integral part. You can read more about Vajrasattva and his practice here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/an-important-purification-practice.html.

Within purification practices, some of the karma will be purified completely, so you do not feel its effects at all, but when purifying other karma you will need to feel its effects somehow. For example if you have the karma to be in a car accident and get seriously injured, and you are engaging in any practice, but especially the purification practice, since you have purified most of the karma, you will only experience being in a very minor car accident, with only very superficial injuries. Therefore, in this case, the karma has been purified to the extent that it does not affect you as much, but you still need to feel part of its effect.

In regards to any signs that you receive which engaging in the practices given to you by one of your specific gurus, you should report the happenings to that particular guru. He will be able to give you more of an accurate answer, as it may be related to the particular practice that he gave to you. I hope this helps.

Thank you.

Dear Thomas,

Thank you for your question. Your question shows that you have a lot of respect for offering items, which is very good. If possible, you should try to repair the item if within your means, and doing so make embellishments to make it a better offering item, which can still be used.

If this is not possible, then you should dispose of the item with a good motivation. You should think that this item has been used to make offerings to the enlightened beings, but now that it is broken or unusable, you are going to dispose of it, and replace it with a new one. Since it itself is not a receptacle of energies of the enlightened beings, such as a statue, tsa tsa or thangka, it does not require a special dissolution before being disposed of. However since it was used to make offerings, it still requires some form of respect when disposing, and this comes from one’s motivation and the way in which you dispose of it.

Usually, when disposing of items in this way, make the motivation that you have used it and that it is now time to dispose of it, and replace it with a new one. When you do this you can dispose of it in a respectful manner. For example, if you are going to throw it away, you do not simply open the trash can and throw it in. You wrap it up in something, like a bag or newspaper and dispose of it respectfully. Another method you can dispose of it is to recycle the object, if the material it is made from can be recycled. That way you are more conscious of the environment as well. I hope this explanation helps.

Thank you.

Dear Curious,

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

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

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

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

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

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

Thank you.

Dear D.A.

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

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

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

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

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

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

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

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

I hope this explanation helps. Thank you.

Dear Concerned,

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

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

For more information about vows, you can read here:

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

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

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

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

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

Dear Questionable,

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

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

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

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

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

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

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

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

Thank you.

Dear Lia,

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

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

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

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

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

Dear Dongho,

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

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

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

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

Thank you.

Dear Kunga,

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

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

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

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

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

Dear Azair,

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

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

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

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

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

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

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

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

I hope this brief explanation helps. Thank you.

Dear Brad,

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

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

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

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

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

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

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

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

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

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

Dear Grigoris,

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