Dear Tim,

Thank you for such an interesting question. You are right that in some depictions of the Medicine Buddha he is flanked by two bodhisattvas. They are called Suryaprabha (or Suryabhaskara) bodhisattva, known as Sunlight or Rays of Sun Light in English; and Chandraprabha (or Chandrabhaskara) bodhisattva, known as Moonlight or Rays of Moon Light in English. Suryaprabha is red in colour, and holds a sun disc in his right hand and a red flower in his left. Chandraprabha is white in colour, and hold a moon disc.

They are two bodhisattvas who aid Medicine Buddha in his enlightened works to benefit sentient beings by fulfilling the 12 vows he made before he became enlightened. These are:

1. To spread Dharma through the radiance he emits, into the ten directions, allowing sentient beings in countless realms to achieve Buddhahood, just like he has.
2. To awaken the minds of sentient beings onto the path of Dharma and towards Buddhahood through his Lapis Lazuli light.
3. To provide sentient beings with anything they need in terms of material needs.
4. To correct mistaken views and encourage sentient beings towards practicing the path of a bodhisattva.
5. To help people hold their vows and precepts, even if they have not be able to hold them in the past.
6. To heal those who are suffering from illness, or any other type of physical suffering.
7. To help the poor and those who are sick.
8. To help those who wish rebirth as a human.
9. To help those with mental illnesses, and on a more subtle level, the delusions and wrong views that we may have.
10. To help those who are oppressed be free from their suffering.
11. To help those who suffer from hunger and thirst, and provide them with food and drink.
12. To help those who are suffering from cold environments.

There are many lineage of practice associated with Medicine Buddha. The lineages I have come across in my own practice do not include these two bodhisattvas explicitly. More commonly practiced in the Gelug lineage, is the Eight Medicine Buddhas and the Medicine Buddha together with the Medicine Goddesses.

The Eight Medicine Buddhas are:
1. The King of Excellent Signs
2. King of Melodious Sound
3. Stainless Excellent Gold
4. Supreme Glory Free From Sorrow
5. Melodious Ocean of Proclaimed Dharma
6. King of Clear Knowing
7. Medicine Buddha
8. Buddha Shakyamuni

The Medicine Buddha & the Medicine Goddesses are:
1. Medicine Buddha
2. The Goddess Actualised Wisdom
3. The Goddess Simultaneous Wealth
4. The Goddess Peacock’s Throat
5. The Goddess Radiant One

Therefore I have not come across specific mantras to these two bodhisattvas before. However as they are attendants to the Medicine Buddha, when you engage in the mantra recitation of Medicine Buddha, they would be included as well. I hope this helps.

Thank you.

Dear Pema,

Thank you for your question. I am sorry to hear that your friend is addicted to alcohol. Addiction is something that is very serious, so I would like to suggest that you find qualified medical and therapeutic help for your friend so that he can overcome this.

Generally speaking, one of the first things you need to get medical help with is to identify if your friend actually has an alcohol addiction from a medical perspective, because drinking alcohol may also be a coping mechanism, or even just a very bad social habit. Addiction to alcohol is something altogether different, although the actions itself may look the same.

When talking with your friend, you should be supportive in your speech. Do not be negative or hurtful, as this may make your friend not want to talk to you. When you do talk to your friend, make sure you stay calm and composed, not matter the reaction that your friend has.

Lastly, when talking with your friend you need to listen with honesty, compassion and be sure that your friend understands that you are there to offer support and not to judge them.

This is what you can do in the situation physically, but it is more advisable that you seek professional help, as they will be able to help your friend overcome his addiction better than you or I could.

From a spiritual perspective, if you friend is open to it, he should engage in the practice of the Guru Yoga of Lama Tsongkhapa. Lama Tsongkhapa’s practice is very beneficial for healing the mind, and can provide incredible support during difficult times, such as when a person needs to overcome addiction. You can find out more about this practice here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/me/tsongkapas-daily-practice-video-commentary.html. I hope this helps.

Dear Dongho,

Thank you for your interesting question. Even though it may seem at a cursory glance that there may not be that many differences between the four major schools of Buddhism, they each place emphasis on different parts of the path towards enlightenment.

While the monastic lineage and the study of both sutra and tantra is shared by all four major schools, in terms of explanation of the scriptures and practice there are differences. For example the four traditions emphasise different deities of practice, and the methods in which they are practiced, such as variations in mantras, prayers and visualisations, etc.

Even in the way that one progresses on the path has differences. For example, the Nyingma, Kagyu and Sakya schools place emphasis on the student beginning and engaging in preliminary practices at a very early stage, whereas traditionally in the Gelugpa tradition, this is engaged in only after a firm grasping of the fundamentals of Buddhist practice.

Additionally, while all four traditions follow the explanations of emptiness as taught in the Madhyamaka teachings, the way in which this level of attainment is achieved differs from how they individually define emptiness, and how they go about achieving this state of being. This necessarily involves slight differences in its study and the various practices that lead to it achieving it.

The way in which the Dharma is presented and taught also differ. While the Nyingma and Kagyu traditions explain the Dharma from the point of view of an already enlightened being, the Sakya present it from the perspective of a highly attained beings, and the Gelug from the point of view of an ordinary practitioner. Another interesting point of difference is that both the Nyingma and Kagyu describe the path of Dharma practice in terms of practitioners who instantly attain higher states of being, who are far and few in between, and are practitioners of the highest calibre. Whereas the Sakya and Gelug present the path of practice in graduated stages as described in the Lamdre and Lamrim teachings, respectively. I hope this helps.

Thank you.

Dear Bernard,

Thank you for your question. The best way to cultivate a relationship with one’s guru is by keeping the vows and commitments you received from him or her, practicing the Dharma that is taught, and following the guru’s advice. The reason why you have a guru is that you need someone to teach you the path of the Dharma to gain spiritual attainments and ultimately liberation from suffering by achieving enlightenment.

That beings said, one needs to submit to the methods that a teacher uses to teach you the Dharma. Once one is able to do this, then real spiritual transformation can take place. Traditionally, in order to cultivate a good relationship with the Guru, the 50 Verses of Guru Devotion are taught: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/complete-commentary-on-50-verses-of-guru-devotion.html.

In fact Lama Tsongkhapa wrote his own commentary to the 50 Verses, a translation of this is the Fulfilment of All Hopes, which is an in-depth look at guru devotion. It is this that marks the best cultivation of a relationship with a guru.

You may also find this article here an interesting read, although not strictly about cultivating a relationship with the guru, it does explain the reasons why it is important to follow the guru’s advice: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/inspiration-worthy-words/the-puja-of-following-an-enlightened-being%E2%80%99s-advice.html
I hope this helps. Thank you.

Dear Justine Ambane,

I think perhaps your full question did not get posted corrected. Please try posting again when you can.

Thank you

Dear Dongho,

Thank you for your question. I am sorry but I do not know much about Lama Kunga Thartse Rinpoche or the Sakya lineage for that matter. In regards to knowing who your root guru is, yes this could be the case due to your feelings. When some people come across their root guru, then they can indeed have a physical feeling, but this is far and few in-between. More importantly however, is to have ensure that the guru is qualified, that their teachings match the Buddhadharma in general and those of the lineage in particular. Choosing a root guru is an important step, therefore one should thoroughly check what the guru teaches is correct, and that you have an affinity with the guru, before you formally take steps to become the guru’s student, such as formally taking refuge or taking initiation (which itself necessarily involves taking refuge in the guru). I hope this helps.

Thank you.

Dear Lee,

Thank you for your question. I’m sorry to read that you are going through this. Even though you had a dream of two serpents biting you, and the physical symptoms, it may not necessarily be due to having offended nagas. However, if it is then the Apology to the Naga Realm is very good (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/apology-to-the-naga-realm.html). Apart from this there are other practices that can be engaged in to alleviate this particular situation, however these practices are only engaged in when one has particular initiations, undertaken retreat on a particular deity, and under the guidance of a qualified lama.

However, if you want, you can have a Naga Puja sponsored for yourself here: http://www.vajrasecrets.com/naga-puja. This puja can be sponsored to appease nagas that have been offended, and increase peace and harmony. I hope this helps.

Thank you.

Dear Weng,
Thank you for your question. As I am sure you are aware, there are many mantras and prayers for many different reasons. A smooth flowing relationship is one such reason. One of the best mantras for this is the mantra of Green Tara, and also of a Dharma protector, such as Dorje Shugden’s mantra for peace:

Green Tara’s mantra is: OM TARE TUTTARE TURE SOHA
Dorje Shugden’s mantra for peace is: OM BENZA WIKI BITANA SHANTI SIDDHI HUNG

Dorje Shugden’s mantra for peace, stabilises one’s mind and increases harmony in the environment and home, including relationships with loved ones.

Together with this however, we must make a conscious effort ourselves to increase harmony within our relationships with others, ensuring it is smooth flowing. His Eminence Tsem Rinpoche has given an excellent teaching on the ingredients for a successful relationship (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/students-friends/ingredients-for-a-successful-relationship.html), which you should definitely watch. What His Eminence teaches, coupled with the mantras of Green Tara or Dorje Shugden’s mantra for peace with will be very beneficial towards a smooth flowing relationship. I hope this helps.

Thank you.

Dear Dan,

Thank you for your questions. The reason why in many visualisations the deities are often visualised as 16-year olds is because in ancient Indian culture (which was the culture that Buddhism arose), this was an age which was considered the mid-point between childhood and adulthood. At this point, it was said that a person’s body was mature and yet youthful. What we need to remember is that at the time the teachings arose, life expectancy was not as long as it is now. Therefore, it would make sense that a 16 year old, was considered the epitome youthfulness. Since these deities, most often the Bodhisattvas, are visualised in this way, they are said to be the epitome of both youthfulness and maturity at the same time, they are full of the wisdom of age, coupled with the youthfulness of the young.

In regards to Palden Lhamo, there is an excellent post here about her and her practice available here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/palden-lhamo.html. Palden Lhamo’s practice is extremely beneficial and her mantra is: JO RAMO JO RAMO JO JO RAMO TUNJO KALA RACHENMO RAMO AJA DAJA TUNJO RULU RULU HUNG JO HUNG. The syllable ‘Jo’ is repeated many times in the mantra. I hope this helps.

Thank you.

Dear Kenny Loh,

Thank you for your questions. Before I begin with an explanation to your questions, it is important to have a rudimentary explanation of what karma is. Karma is basically the law of existence, it means that when you do something virtuous, you achieve good results, and when you engage in non-virtuous activities, you achieve bad results. For example, if you are a good, kind person, you will be reborn in one of the three higher realms in your next life, namely the god realm, demi-god realm or human realm. Conversely, if you engage in non-virtuous activities you will fall to one of the three lower realms, namely the animal realm, the hungry ghost realm or the hell realm. Karma therefore is an intrinsic part of samsara, which is cyclic existence. The goal of Buddhists is to actually escape or transcend this cyclic existence, and become a Buddha, who has no karma, whether good or bad.

As the goal of enlightenment, or Buddhahood, is reached through the practice of the Dharma, there is really no ‘right time’ to practice the Dharma. If you do not strive to practice now, then most probably, you won’t practice in the future. This is because you will still be stuck in the cycle of samsara without making the conscious effort to transcend it. That being said, if in previous lives you have created very strong imprints to practice the Dharma, then in this life, if the conditions are right and the imprints open, you will start practicing the Dharma automatically or find it easy to practice the Dharma.

For those who ‘chase’ after Dharma practice because they feel like they don’t have much time left, this is actually a very good thing to do. Due to whatever reason, be it karma or our own choices, most people do not place emphasis on practicing the Dharma throughout the majority of their lives. That is why you should start practicing the Dharma now. For those who feel like they do not have much time left, it is all the more reason why they should plant the seeds of Dharma in their mind-stream, and progress on their spiritual path further. This is to ensure that they can gain enlightenment, or create the causes for a good future rebirth, in which they are able to practice the Dharma strongly.

Since Dharma is the path that leads you out of samsara, which is our current state of existence, then yes, Dharma is a cultivated decision. In fact it is said that it took Buddha Shakyamuni three countless aeons to achieve enlightenment. Therefore just from the story of the Buddha alone, we can see that it is a cultivated path. Even in our own practice, Dharma is a cultivated decision because it counteracts our habitual nature, which is self-centred. Therefore we must train or cultivate ourselves in the practice of the Dharma. The issues of forcing Dharma onto ourselves is another question, and depends on the individual.

For example, some people just do not have the karmic propensity to practice the Dharma in this life, because they are too samsaric. Even though they may have the imprints to practice Dharma, due to karma, these imprints do not open up in this life. On the other hand, for those of us who know the practice of Dharma is beneficial, but we know we are still samsaric, we should strive to practice the Dharma, rather than ‘force’ it on ourselves.

If we force it on ourselves, real inner transformation is not likely, however we should strive to make Dharma a part of our lives because we know it its benefits. That is the reason why make texts, such as Liberation in the Palm of Your Hand, start be explaining the sufferings of samsara. In fact Buddha Shakyamuni taught the suffering of samsaric existence in the Four Noble Truths. This is done in Buddhist teachings to generate the strong need for us to get out of samsara because we know of the downfalls of samsara. Therefore we strive to get out of this, through the practice of the Dharma, rather than ‘force’ ourselves to practice the Dharma.

As I mentioned earlier, there is no right or wrong time to practice the Dharma. It is more that we know the benefits of practicing the Dharma instead. If we have the good fortune to come across the Dharma and understand it, then it would be better for us to practice the Dharma, rather than continue endless in samsara.

Since we are in samsara, both the path of the Sangha and also of sponsorship would be dependent on karmic conditions. However, karma is not static, it can always change. Therefore, if we strive we can embark on the path of either one, through changing our karma through virtuous actions and various practices.

I am very glad that you found His Eminence Tsem Rinpoche’s teachings very beneficial in your life. Your questions are not silly at all, on the contrary, it shows that you think about the path of Dharma and want to know more. With more knowledge, we can make informed decisions and transform our lives for the better. The questions you have asked here are a pleasure to answer. I hope this helps.

Thank you.

Dear Tommy,

Thank you for the interesting question. Mantras are powerful because they are the essence of the Buddha (and therefore their body, speech, mind, qualities and activities) in the form of sound. Whereas a statue, thangka or representation of the Buddha is a physical form, mantras are the essence of the Buddhas in the form of sound. When we recite mantras, the winds in the body are moved in such a way that facilities the benefit of the particular mantra. For example when we recite the mantra of Chenresig, it effects the winds in the body in order to lessen anger and to promote compassion. When we are counting our mantras, we use malas. Now, malas can be made of any sort of materials, but some are particularly suited to certain practices for energetic reasons, as they can help in the practice.

For example, as you rightly said, quartz crystal is good with Chenresig’s practice, as it is with all peaceful practices. For Medicine Buddha, it would be good to use a mala made of Lapis Lazuli. For wrathful practices, rudraksha or bone malas are used. Other materials that are generally useful for all practices are Bodhi seed or lotus seed. Therefore there are certain types of malas made from crystals or other materials that support certain types of practices. For advanced practitioners, the use of certain materials during mantra recitation may have benefit that the practitioner wants to develop.

However one should remember that a mala is a counting device, which becomes precious and important to our practice, because it is imbued with the energy of the mantras we recite. Whatever material a mala is made out of, if we do our practice with devotion, sincerity and diligence, the benefits will be tremendous.

His Eminence Tsem Rinpoche has an excellent teaching on mantras, which you can watch here: https://www.youtube.com/watch?v=srI1vH6bGXg. In the teaching, His Eminence mentions that certain types of mantras, if combined with certain materials, it helps to facilitate the result of that mantra. You can watch the teaching to find out more about malas and the materials they can be made from. I hope this helps.

Thank you.

Dear Lobsang,

Thank you for your question. Heruka Chakrasamvara’s practice can never harm or damage. There is no practice relating to Heruka that can bring damage to oneself, as that would contradict his being the emanation of a Buddha. This is because a Buddha’s body, speech, mind, qualities, activities, and everything about them is to benefit sentient beings. So there is no way that his practice can harm you.

However, if we are engaging in meditations that involve any form of dissolution, or dissolving of the deities or winds, and we hold on to the dissolution very tightly, we can feel an uncomfortable feeling in the chest. This can take the form of palpitations, or the feeling of losing breath. This is possible.

So when this happens during meditations in which we engage in any form of: dissolution/dissolving something that enters the heart centre for blessings; movement of the wind, such as gathering and dissolving the winds in the heart centre; meditating on the deities according to the Heruka tantras in the heart centre; or meditating on the mantras in the heart centre, sometimes there can develop a feeling or tightness in the heart/chest area.

The solution to this, is not to engage in the visualisations, but instead believe it is happening. For example, instead of visualising a railroad, you simply believe that there is a railroad. This will be effective. However, you should continue the practice, don’t break the practice and continue your daily sadhana.

What would be good to combine with your daily Heruka Chakrasamvara practice is the 35 Confessional Buddhas or the practice of Heruka Vajrasattva, if you have received the practice. During this, you visualise Heruka Vajrasattva on your head. Heruka Vajrasattva is in union with his consort and from their joined secret organs, a white light comes down and purifies your body completely. When you do this practice, you do not visualise yourself as Heruka, but as an ordinary being. As you do the purification practice of Heruka Chakrasamvara with mantra and visualisation, the feeling you are having will go away over time. If you are not familiar with the practice, you can simply recite the 35 Confessional Buddhas. Again, with this practice, the feeling of tightness or palpitations that you are going through, will go away over time. I hope this helps.

Thank you.

Dear Daniel,

Thank you for your question. It is very good to read that you are devoted to such a wonderful Buddha. Her practice is very powerful and beneficial. In regards to the visualisation, you should follow what is either described in the prayers, and or follow the visual representations that are correct according to iconography, such as thangkas. This is because each part of a Buddha’s form, right down to their colour, clothes and position, has a specific meaning. Meditating on this, one can gain spiritual realisations as their body is in essence a road map to enlightenment. Therefore, we are taught not to add to our own details to the change the form of the Buddha in any way, unless the changes are deemed ok by your guru.

As for the prayers to Saraswati and the mantra to recite, you should keep to one lineage and mantra. The reason for this is that although each of the lineages are entirely valid, the blessings of Saraswati will flow stronger through the practice when you concentrate on one particular prayer and one particular mantra. For example if you are following the Sakya tradition, they will have a certain sadhana and prayers to recite, while if you follow the Gelug tradition, the sadhana and prayers will be slightly different. Even though different, both will lead you to Saraswati, but we must put in our own efforts into practicing one of them strongly in order to do so. Therefore what you should do is to choose which tradition you would like to follow and then practice the prayers and mantras from that particular tradition strongly. This will create the necessary conditions and connection, that in the future you will be able to receive the practice following this lineage and gain attainments through her practice.

As for visualising yourself as Saraswati, this is only done so after one has received tantric initiation into the practice. For those of us that have not yet received her practice, we should visualise Saraswati in front of us, rather than generating ourselves as Saraswati.

You can find a prayer written by Lama Tsongkhapa, who relied on the practice of Saraswati and even promoted it, here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/sadhana-prayers.html#16. If you like you can recite this prayer, and concentrate strongly on the mantra of Saraswati. This in itself will bring you a lot of benefit. I hope this helps.

Thank you.

Dear Albert,

Thank you for your question. It is very good that you know the importance of keeping precepts and vows. When we hold our precepts and vows, we purify our negative karma and accumulate merit, which is essential for progress on our spiritual path. In the case that we break any of the precepts or vows, we need to engage in purification practices in order to stop the karma from multiplying and instead purify it. Below are links to two very potent practice that you can engage in if you do break your precepts. In fact both these practices are very beneficial on the path to enlightenment because they are very powerful practices geared towards the purification of negative karma:
Vajrasattva practice: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/an-important-purification-practice.html
35 Confessional Buddhas: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-35-confessional-buddhas.html

Both practices need to be engaged in using the Four Opponent Powers, for them to be effective. These are (i) refuge (taking refuge in the Three Jewels), (ii) regret (regretting that you have broken your precepts or created negative karma), (iii) remedy (the actual purification practice), and (iv) resolve (never to commit the same action for as long as possible). Note that number iii (regret) is not the same as guilt. Regret is knowing that your action has caused harm to oneself or another sentient being, and that this has generated negative karma. When we do this, the fault of breaking our precepts is purified. If you like, once in a while, if your guru is bestowing the same precepts, you can take them again to repair them, but it is not entirely necessary to do so.

In the examples you have given, the reason why you would break your precepts is because you are not being mindful of them, therefore you need to train yourself to be able to keep them. For example, most people find it a natural reaction to swat a mosquito that has bitten us, and in the process kill it. However, if we are more mindful of our surroundings, and our precept not to kill, when we are bitten, we train ourselves not to swat the mosquito and kill it. Instead we could blow the mosquito away, rather than kill it. Training to keep the precepts is not an immediate thing, we need to train ourselves over time to be able to keep the precepts well. As for drinking alcohol, this is the same. If we are in situations where we know that there is going to be alcohol served, we should be more mindful to ensure that we keep that precept. Overtime, we will train ourselves to not to drink alcohol in situations where we normally would have, such as at a wedding.

No sexual misconduct, traditionally meant no sexual activity outside of marriage. However the real meaning of sexual misconduct is that one of the people involved is not willing to have sexual relations, for example rape. In the case of a girlfriend/boyfriend, it is not sexual misconduct if both of them are in a stable, loving relationship and both give their consent to do so. In the case of having negative thoughts about the act itself, this does not constitute sexual misconduct.

The way to keep the precepts well, is to train yourself to do so over time. There is no quick fix to be able to keep the precepts well immediately, unless you have very strong Dharma imprints from previous lives. Therefore the way to progress on the path of keeping precepts and vows well is to be mindful of that you have them and keep reminding yourself of them. Overtime, as you continue to train yourself, you will find that you re-habituate yourself to live by them. Coupled with this, are the various purification practices that you can engage in if you do break any of the precepts, and purify any negative karma you have accumulated as a consequence of a particular action, such as killing. I hope this helps.

Thank you.

Dear Delphine S. Pillar/Metta Nguyen,

I am very sorry to read that you are going through this at the moment. You are not alone in this, many people have gone through what you are, and there is definitely a way to help solve the problem. Nothing is impossible in this situation, so have hope and keep your mind firm.

May I suggest that you engage in the practice of Dorje Shugden in his wrathful form of Trakze. This practice is very beneficial in such cases where people have very strong spirit disturbances, as you have described. Even though the visualisations may seem complicated, you should try you best to practice them. If you really cannot do so, you can concentrate on an image of Trakze while reciting the mantra and believe strongly that Trakze is present in your home and protecting you. However the best would be to engage in the visualisations as described in this post: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/trakze-to-dispel-black-magic-spirits.html. Here is a link to a video teaching about the practice as well, which covers the same information, but may be easier to follow: https://www.youtube.com/watch?v=oiNx7DENlfw.

Another thing to do, that you may find helpful is to print off a copy of the Dorje Shugden Sung Kor, which you can find here: https://www.tsemrinpoche.com/wp-content/gallery/buddha-images-high-resolution/dssungkhorhighres.jpg. This can be placed above the front door and back door, to create strong protection against spirits and negative energies. Many people that have faced the same sort of problems that you are, have been helped through the practice of Dorje Shugden and Trakze. You can also continue to put salt down and smudge the house with white sage smoke. When you are smudging, you should ensure that there is a lot of smoke, and recite the mantra of Dorje Shugden or Trakze while you do so. This can definitely help the situation. You can even use Protector Incense, available here: http://www.vajrasecrets.com/tibetan-juniper-loose-incense. This is very potent for clearing negative energies from one’s house.

There are numerous pujas or prayers that can invoke upon the energies of the enlightened beings that can definitely help in this situation if you want to sponsor them. Such a puja is the Trakze Puja which would be performed on your behalf (http://www.vajrasecrets.com/trakze-puja-fund), Sheningdundok Puja (http://www.vajrasecrets.com/sheningdundok-puja-fund) and even the Gyabshi Puja (http://www.vajrasecrets.com/gyabshi-puja-fund). These pujas have been used for centuries by the monasteries and are very effective.

The key here is to remember that you should keep your mind as stable and firm as possible. When we encounter such problems, especially of the supernatural kind, this can greatly disturb our mind, and we have many unstable thoughts running through our head, and may begin to act not like our normal selves. This is actually something that will allow the spirit to be able to disturb you mind even more. When our minds are unstable then spirit disturbances can increase. When people engage in practices that counter spirit disturbances, they may notice that the disturbances increase at the beginning. This is normal, but over time if you continue with the practice, you will notice that the situation can be resolved over time. I sincerely hope that all of this helps.

Thank you.

Dear Kevin,

Thank you for question, which itself shows you have faith and reverence towards Chakrasamvara. It is very good that you would want to receive his practice in the future, as it can definitely lead you to enlightenment. It is a very powerful practice.

In order to create this affinity you should engage in strong Dharma practice, including the purification of karma and accumulation of merit. Accompanied with this, you should ensure you keep strongly any vows and commitments you have taken, such as the refuge and bodhisattva vows. Even if you have not formally received these vows from a qualified guru yet, you can still live by them and consciously strive to keep them on a daily basis. This is to create the causes that you can receive and live by the vows according to Highest Yoga Tantra, which is very important to generate spiritual realisation.

For a specific affinity with Chakrasamvara, you can follow the points listed in this post: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/vajrayogini-the-powerful-divine-red-lady.html. Even though the post is about creating an affinity with Vajrayogini (who is Chakrasamvara’s consort, and whose practice is a condensed version of Chakrasamvara’s) the same points can be applied to creating an affinity with any Buddha. For specific prayers that you can recite to create this connection, here is the link to one you can engage in create that affinity, as advised by His Eminence Tsem Rinpoche: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/vajra-yogini/the-extremely-secret-song-of-realization.html. I hope this helps.

Thank you.

Dear Tashi,

There are many oracles within Tibetan Buddhism, and the practice exists within all four main lineages. Though many oracles exist and can be quite powerful in their abilities, many of them are not well known. The practice of oracles is actually prevalent within the Tibetan tradition. For example, the Tibetan government have historically consulted the Nechung oracle for secular purposes. Whereas oracles of Dorje Shugden and other high level enlightened protectors are consulted within the three great monastic universities in the Gelugpa traditions.

Dorje Yudronma is known as an unenlightened protector of Gyuto tantric monastery, and there is a well-known Dorje Yudronma oracle, an elder Tibetan woman. She is known to take trance of Dorje Yudronma, and her trances are known to be very effective and powerful, especially for healing people of their illnesses.

Here is a link to a video about the oracles of Dorje Shugden and procedures that are engaged in to train oracles and what a trance session involves. I hope this helps.

Thank you.