Question asked by Anonymous
Hello pasotrs/whoever is reading:
● I was wondering if I could make offerings that are outside of tradition (in artwork). Thangkas usually show jewels, skull cups with a substance inside, tormas, etc. But I was wondering if I could draw offerings that are 'out of the ordinary'? Maybe 8 sensory offerings, or maybe traditional Hindu offerings like diya lamps, bells, incense, etc
● I remember Tsem Rinpoche said something like "Trijang Rinpoche wrote a book about Dorje Shugden and he stated that Dorje Shugden is not for Gelug only", I'm not sure if that was 100% accurate, but it was something like that, but do you possibly knoe the book atsem Rinpoche was pointing to?
● What was the most recent being that was added into the Buddhist pantheon (worldly and non-worldly)? I know Namkar Barzin is fairly recent, like around 100 years ago, but do you know anyone that was verified as a Buddhist being?
● It's difficult to understand how ALL sects of Buddhism trace back to the Buddhas. How come some cannot agree on simple things, like is there a bardo or no bardo.
Dear Anonymous,
Yes, if you are drawing a thangka or image of the Buddha, then it is okay to include other types of traditionally used offering items according to your own tradition. For example, it’s perfectly okay to use types of Indian offerings such as diya lamps, bells, incense, etc. In fact, the usually seen types of offerings within thangkas is actually a Tibetanised version of offerings made in the Indian tradition.
I cannot remember the exact book per se, but this actually matches all of what Tsem Rinpoche that Dorje Shugden can be practised by anyone. This includes other traditions with Buddhism. In fact, Dorje Shugden’s practice originally arose in the Sakya Tradition (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-sakya-lineage-dorje-shugden.html), was practised in the Kagyu Tradition (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden.html) and within the Nyingma tradition also (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/dorje-shugden-in-nyingma-pemayangtse-monastery-sikkim.html). These are all a few examples of Dorje Shugden’s practice in other traditions.
Apart from Namka Barzin, two other worldly beings were added to Dorje Shugden’s retinue. They are Methar (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/great-lamas-masters/methar-of-tengyeling-monastery.html) and Shangmo Dorje Putri (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/shangmo-dorje-putri-the-bamo-of-sakya.html). Shangmo Dorje Putri was placed into the retinue of Kache Marpo. And in turn Kache Marpo is part of the retinue of Dorje Shugden.
If a tradition can trace it’s origins and teachings all the way back to Buddha Shakyamuni in an unbroken line of teachings by teacher to disciple, then it is considered a true and authentic lineage. The reasons there may be disagreements is because the path of practice can be different. Different lineages will emphasise different teachings and practices over others. For example, with the Gelug lineage, the main path of practice is the Lamrim and certain Tantric deities, as well as specific view point of how things are. Other lineages will emphasise different teachings, but are still valid in that they all lead to liberation in the end. Even through we may have difference according to what we practice, other lineages are still valid in their own right, they are just practising a different method, so we should not think we are better or superior to them because our path of practice differs. In fact, if we do that, we are in the danger of creating very negative karma because those paths and lineages are also the legitimate teachings of the Buddha. I hope these answers help.