Dear Nyima,

The Buddha taught us the Four Noble Truths: that we must recognise that there is suffering in the world we live in and that the causes of this suffering are our karma and our delusions. The Buddha also said that there is an end to this suffering and that there is a path that leads to the end of suffering. To the “gentle and kind, good-hearted person”, I’d say, “please continue to be gentle, kind and good-hearted. We need more people like you.” As H.E. Tsem Rinpoche said, compassion is our true nature. We must love others regardless of what they do to us. If one can live in this world with compassion, one has found the purpose of life.

Dear ckg,

Scholarly knowledge of Dharma is not bad. On the contrary, we need to have dharma knowledge and understanding in order to have a firm foundation for our Dharma practice. We need to study the Dharma because it has many benefits. In the Lamrim, the benefits are given in the section “How to Study and Teach the Dharma” which is found in the chapter on “The Greatness of the Dharma”. In this section, Pabongka Rinpoche said that study is like the lamp that dispels the darkness of ignorance. Therefore, we must study to be able to gain knowledge and wisdom.

However, just hearing the Dharma and having the knowledge is not enough. One must internalise the teachings through meditation and practice. In “Liberation in the Palm of Your Hand”, Pabongka Rinpoche gave an example of a yogi in the Yamantaka tantra who was reborn as a hungry ghost that resembled the deity. This story illustrates the danger of not modifying one’s behaviour according to the law of cause and effect. This means that in order to avoid going to the lower realms, one must abandon the ten non-virtues and replace them with the antidotes – the virtues. Besides this, one must also purify one’s negative karma with the four opponent powers. You can learn about this from the Lamrim, in the chapter on “Observing the Law of Cause and Effect”. In this blog, you can also learn about the different karma paths in H.E. Tsem Rinpoche’s teaching: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/discovering-yourself-a-teaching-on-karma-mindstream.html.

Dear Sandra,

“Jina” is a Sanskrit word which means “conqueror” or “victor” which are epithets used for a Buddha. The three secrets of the Buddha (Skt. triguya) are: the secret of body (whatever form is necessary to tame the living beings), the secret of speech (speech appropriate to the language of creatures (lineage) and the secret of mind (knowing all things as they really are). The expedients to attain enlightenment are mudras and asanas (body), mantras (speech) and mandalas (mind). The autumn moon is the most beautiful moon and is an image often used to refer to the youthful beauty of a Buddha, for example, Mother Tara.

Dear Dorjee,

Contemplate the following. It might help.

“People are often unreasonable and self-centred. Forgive them anyway.
If you are kind, people may accuse you of ulterior motives. Be kind anyway.
If you are honest, people may cheat you. Be honest anyway.
If you find happiness, people may be jealous. Be happy anyway.
The good you do may be forgotten tomorrow. Do good anyway.
Give the world the best you have and it may never be enough. Give your best anyway.
For you see, in the end, it is between you and God. It was never between you and them anyway.”

Dear Susan,

At this time in her life, your daughter needs your understanding and love. Her behaviour shows that she is suffering. You have to make an effort to communicate with her in a compassionate manner. Only love and compassion can heal anger. When you listen deeply and speak with love, then conflict and anger will not arise. Continue to attend pujas and dedicate the merits to her. You also have to stop blaming your daughter for your suffering, your “bad karma” and the disharmony in your family. You are not the victim. As Buddhists, we must understand that all our suffering is created by ourselves alone. If you wish to help your daughter, you need to overcome your own anger and resentment. Heal yourself first, then you will be able to heal her. Replace your negative energy with the energy of compassion. If you have compassion in you, what others do or say will not make you angry or irritated.

Dear s_g,

Developing skillful or mindful speech is important in order to avoid misunderstanding and conflict in our relationships with people. It is true that our speech is the reflection of our state of mind. Therefore, it is necessary to develop virtuous states of mind endowed with qualities like humility, patience, kindness and compassion and abandon non-virtues such as arrogance, impatience, jealousy, anger, hatred and so on. When we practise mindfulness in our speech, what we have is peace, harmony and happiness. To avoid suffering and causing suffering to others, we must not say unkind things out of anger or with the intention to “punish” the other person. When we speak, we must not be arrogant and self-centred. We must not criticise or blame others for our failures or suffering. Always express our gratitude when others show kindness to us. Always be kind, listen to people with patience and use kind words to bring peace and happiness to others. When we practise with mindfulness, this skill of communicating with mindful speech will become a good habit.

Hi sadi,

When we talk about animals signs in the calendar, what is actually being referred to is astrological studies. The study of astrology is basically an observation of patterns, studied over a long period of time. In ancient times, those who carried out these observations were the brightest and most intelligent of their society. And they examined these patterns for so long (thousands of years in fact), that there must surely be some truth in their conclusions.

Another reason we can conclude that there is truth in these observations is the fact that across countries, there are many commonalities in the astrological conclusions that each culture has come to.

So there is worth in astrological studies because there is some truth in them. In terms of its implications on personalities, studying astrology (and therefore animal signs) is useful for our Dharma practice in the sense it allows us to more easily identify patterns in our behaviour, and the shortcomings we need to address, and the positive qualities we have to enhance.

However, we cannot (and should not!) blame our actions and thoughts entirely on our animals signs. That would be saying the control of our body, speech and mind is dependent on an external factor, and we cannot change it because we are born that way, at that date and at that time.

Note that some Western approaches to astrology have become quite simplistic e.g. if you are a horse, you enjoy your independence. Astrology is quite complex, and can require years of dedicated study to truly understand how astrology impacts our psyche and behaviours. For example, in the Chinese tradition, if your sign is a horse but your rising sign is a tiger, and your element is wood, it will be very different from a horse whose rising sign is a goat, and whose element is water.

Also, the study of astrology doesn’t influence just our personalities, but also auspicious days. In the study of auspicious days, there is significance for certain days which we may not always be aware of. For example, Buddha Shakyamuni chose to become enlightened on a particular day in a particular space. There must surely be significance in that day; Buddha wouldn’t have taken rebirth arbitrarily, but for the benefit of sentient beings. There is significance for us in terms of the day our gurus chose to take rebirth – why that day, instead of any other day?

Conclusion: astrological studies are useful but not the final authority in our Dharma practice because the ability to create and purify karma is in our hands.

Hi y,

Both are considered to be an emanation of Avalokiteshvara. White Mahakala is more commonly associated with accumulating spiritual wealth and purify karma related to poverty, whilst Black Mahakala is very powerful for removing obstacles to one’s dharma studies.

Rinpoche has previously answered questions about Six-Armed Mahakala and White Mahakala. You may find these links useful:

https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/m-b-as-per-your-question.html

http://resources.tsemtulku.com/prayers/protector-prayers/prayer-to-6-armed-mahakala.html

Dear ckg,

The reason why anti-Shugden people claim Dorje Shugden is a demonic spirit is due to a misunderstanding as to the form he arose after the passing away of Tulku Drakpa Gyeltsen, who was the previous incarnation and a contemporary of the Great Fifth Dalai Lama, Ngawang Lobsang Gyatso. People who are against Shugden claim he arose as a worldly spirit whereas those who practice Dorje Shugden acknowledge that he arose in the form of a Dharma Protector.

You are right to say that at first Yamantaka practice was said to be demonic when introduced in Tibet, as people were unaware of the true nature of his practice. The same can be said for the practice of Dorje Shugden. There are people out there who are prone to spreading information without first studying the facts or history of a particular subject. The Dorje Shugden issue is not the only case, as this happens frequently all over the world. Those who are following the teachings of the Buddha, who taught analysis and logical reasoning, would therefore research the subject from a logical point of view before coming to a conclusion for themselves rather than simply following what others promote.

From a Buddhist perspective there have been many great masters who have practiced Dorje Shugden, and passed the practice of Shugden on to their students. To say that these masters were not Buddhist and were actually practicing spirit worship would undermine their status as enlightened masters and their many other works and teachings which actually shaped, directly or indirectly, the form in which the Gelugpa lineage exists today. To say that all these masters were mistaken in their belief of Dorje Shugden as an emanation of Manjushri, the Buddha of wisdom, following logical reasoning would undermine the entire lineage.

You are also right when you state that those who are anti-Shugden should, rather than being caught up in this issue, judge practitioners from a broader perspective, that of the main practice of Dharma. Dharma Protector practice is an ancillary practice aimed to assist the practitioner along the path towards enlightenment. But emphasis should be placed on the actual practice towards enlightenment, which is transformation of the mind. The formal deity practice should be the Guru Yoga of Lama Tsongkhapa and other Yidam deity practices. It is through these qualities of inner transformation, which makes us more compassionate and wiser people that should be judged, then people will realise that Dorje Shugden’s practice not a harmful practice.

Dear ckg,

Sincerity is a quality that we should have in everything that we do and in our relationships with people. Sincere people are generally well-liked and happy people. To be sincere in Buddhism means to be consistent in our Dharma practice and Dharma work. Here are two of H.E. Tsem Rinpoche’s quotes on sincerity: “Don’t fret, just be sincere and get the results with consistency” and “Be sincere and you make others suffer less”.

Dear Luri,

Vanity is a type of attachment to one’s body that leads one to have an excessive pride in it. In Dharma, attachment is regarded as one of the three poisons or root delusions. It is a state of being attracted to the object while perceiving that object. In your case, the object is your body. Attachment creates the karma to be reborn in samsara. The antidote to attachment is to meditate on death and impermanence. To overcome attachment to one’s body, it is useful to meditate on the different types of corpses.

Hi Gomez,

It depends on which set of vows you’re referring to 🙂

1) What happens when a practitioner dies but has held those vows to his best ability till he dies?

>> They bring with them into their next life the merits accumulated from holding their vows in this lifetime.

2) But what if in his next rebirth he lied or stole things, this will accumulate negative karma yes?, but does it mean he didn’t break his vows because he hadn’t received the new set of vows yet. Or are the vows from previous lives are held intact? For eg: If in Shakyamuni’s previous life he was a fully ordained monk but in his last life prior to enlightenment he was a married man? Would it not affect his vows from his previous life?

>> When you receive the bodhisattva vows, our vows continue with us in its subtle form on our mental continuum at the point of death. This means our promise to keep them transcends lifetimes, so they don’t apply to just this lifetime but to each subsequent lifetime until enlightenment.

However, if we took the vows in a previous lifetime, we don’t break them just because we transgressed the bodhisattva vow in this next lifetime. That is, unless we took it again in our next lifetime, in which case we did break the vows.

So although not strictly necessary to retake the vows (since you carry them with you), it’s recommended that you retake the bodhisattva vows in each subsequent lifetime, as a ‘refresher’ and to build on the momentum of the vows you took in your previous lifetime, as an accumulation of merit to propel you in your practice.

Dear Goma,

The way to deal with projections is to immediately recognise them clearly as such and employ means to put a stop to them. The long term solution to projections is to develop wisdom. The immediate solution is to practise loving kindness and accept others as they are. As H.E. Tsem Rinpoche said, “Don’t fit others into the landscapes of our projections, let them be who they are.” In other words, practice love, patience and acceptance. Rinpoche said that “When we fight projections with love we will win wisdom.”

Dear Sadi,

In Buddhism, the lotus is a symbol of spiritual purity and compassion. Buddhas are represented sitting or standing on a lotus which symbolizes their having left cyclic existence with all its muddiness or delusions. Describing the Buddhas as having lotus feet and lotus eyes is a way of referring to their absolute purity and great compassion.

Dear CG,

It would be impossible to practise all the 84,000 teachings of the Buddha as it would take too long. But it is possible to realise the essence of the Buddha’s teachings by studying the Lamrim (stages of the path to enlightenment, for example, “Liberation in the Palm of Your Hand” by Pabongka Rinpoche) which contains the essence of the 84,000 teachings of the Buddha. The Buddha’s teachings contain both the sutra path and the tantra path. The sutras form the philosophical and ethical framework for tantra practice. Sutra is the path of renunciation, in the sense of rejecting every kind of form to which one might develop attachment. Tantra, also known as “the quick path”, is the path of transformation, in the sense of making use of every kind of form that arises, especially one’s own psycho-physical and emotional experience. These teachings involve the use of methods for training the mind by bringing the future result, or Buddhahood into the present path. There are four classes of tantras: action tantras (kriya tantra), performance tantras (charya tantra), yoga tantras (yoga tantra) and highest yoga tantra (anuttara yoga tantra). The origin of the practice is attributed to the Buddha.

Dear SG,

It is said that Manjushri was actually enlightened aeons ago. During Buddha Shakyamuni’s time, Manjushri manifested as a bodhisattva in order to bring out the greatness of the Buddha. He played an important role in many of Shakyamuni’s philosophical discourses and figured prominently in the myths and legends that originated during the Buddha’s time. He is closely associated with the Prajnaparamita sutras and often played the role of interlocutor, asking the Buddha questions regarding the perfection of wisdom. In the stories, the Buddha had mentioned and praised Manjushri’s great compassionate wisdom and explained how Manjushri’s enlightened wisdom offers protection from the two fears of samsara and nirvana. Only an enlightened being has the power to offer such protection. This means that Manjushri is enlightened.

A bodhisattva is a being who, out of compassion, takes a vow to delay his/her own personal enlightenment in order to work for the liberation of all sentient beings. Thus, Manjushri, in his role as a bodhisattva, is no exception.

Dear Lucian,

1. There are 2 types of happiness: samsaric (temporary/worldly) happiness and real (lasting/ultimate) happiness. Samsaric happiness is like drinking salt water – no matter how much of it we drink, it does not satisfy. It arises from a self-cherishing mind which acts out of desire or attachment. Real or lasting happiness comes from cherishing others and wishing others to be happy and to be free from suffering. As H.E. Tsem Rinpoche said, “How happy we are is how much we do for others.” This is true happiness.

2. Love that arises from attachment or clinging to someone or something is deceptive and impermanent. This type of love is called a delusion because it binds you to samsara. On the other hand, love that is born of kindness and care for others will bring us lasting happiness. According to H.E. Tsem Rinpoche, “True love is simple because it is selfless.” This type of love is not selfish. It is love that combines kindness and compassion for others.

3. “Thinking about the future” is called “unrealistic thinking”. These are your projections and they are not real. It is a cause for developing delusions such as attachment. This is the reason why you are “craving for her”. Such thoughts and feelings are illusory and you will realise one day that they are impermanent. According to Rinpoche, “Finding happiness is elusive if you look in the wrong places.”

My advice is to have a balanced mind, and not be carried away by projections which are self-deceptive. Study the Dharma to understand your mind and learn how to control it through practice and meditation.

Dear Bradley,

It is difficult to answer your question as you have not provided any details, except that you are happy with your premonition. It is not possible to judge whether one’s premonitions are accurate or not unless one is highly attained. We would like to suggest that you consult your guru if you have one.

Dear cg,

Thank you for your question. It is a very important question because it applies to all Buddhist practitioners, especially beginners. First, it is important to understand the Dharma. The Buddha taught that we are the cause of all our suffering. But we are also the creators of our own happiness. And since we ourselves created our problems under the influence of our delusions, we can also take the responsibility to solve them by changing our attitude and modifying our behaviour. This is how one can convince oneself about taking full responsibility for one’s actions. Taking responsibility for one’s actions means not blaming others for our failures, not making excuses for our wrong doings, not breaking our promises, not being lazy, and so on. Instead, we must have loyalty and integrity, be harmonious with others and keep our promises. If we become responsible for our actions, we create peace and well-being for ourselves and for others.

There is no difference between you and the pastors. We also practise what the Buddha taught and try to bring the Buddhadharma to others because we know the benefits. The Buddha’s message of peace and happiness is for all. As H.E. Tsem Rinpoche said, “how happy we are is how much we do for others.” This means that we are really the cause of our own happiness which comes from cherishing others. Rinpoche also said that “happiness is never achieved unless we apply dharma.” Therefore, our advice to you is, in order to have a good purpose in your life, you should learn the Dharma well, understand it and apply it in your daily life.