As a lay person, I’d like to find resources online to practice phowa because of a lack of masters I can meet in person where I live. Are there any good resources on the internet to achieve phowa? And has anyone here done the phowa practice?

Kundalini yoga, as described in certain Hindu tantric lineages, describes the process of awakening a dormant spiritual energy located at the base of the spine. This energy is said to rise through a central channel, activating chakras along the way, and facilitating transformative shifts in consciousness leading to liberation. I am curious whether similar concepts or practices are found in Mahayana or Vajrayana Buddhism. Specifically, do these schools recognize a comparable energy system involving chakras or subtle body channels? Are there practices aimed at awakening and directing this energy in a way that parallels Kundalini yoga? References to authoritative texts, tantric commentaries, or the instructions of qualified teachers within these lineages would be especially welcome.

A blogger writing under the name of 'Durga Bhakti Tāraṅgiṇī' has published an article in which Vajrayāna Buddhism is directly accused of outright plagiarising deities and theological concepts from the Śākta and Śaiva streams of Āgamic Hinduism. According to the author, Vajrayāna did not merely absorb superficial cultural elements. It is accused of deliberately lifting and distorting core elements of the Āgamic traditions. To quote directly from their article - > Vajrayāna, a later Buddhist sect was influenced by Śaivism and > Śaktism. Rather than influencing others, it stole many concepts from > Āgamic cultures. Ancient Buddhism didn't observe Āgamic culture. Upon > entering Eastern India, it became influenced by Āgamic sects ( > Ḍāmarika, Kāpālika, Śākta, Kaula, Śaiva). They started to worship > various Devatās and Devīs. Thereafter they tried to destroy real > Āgamic rituals, sculptures and concepts. Here are some evidences of > their destructions. And further: > **the concepts of Pañca Dhyānībuddhas (Vajrōcana, Akṣobhya, > Ratnasambhava, Amitābha and Amoghasiddhi) came from the five forms of > Sadāśiva (Īśāna, Sadyojāta, Tatpuruṣa, Aghōra and Vāmadeva). They > destroyed the Rudra Khaṇḍa of Śivaliṅga and made the idols of Pañca > Dhyānībuddhas on the Yonīpīṭha or Gaurīpaṭṭa**. The author includes the Bodhisattva Tārā in this purported list of deities involved in iconographic plagiarism. > Vajrayānī Buddhists worship a different iconography of Tārādevī. She > is green in color and she has two hands. Except her, they also worship > 21 forms of Goddess Tārā. But the ironic fact is, the Green Tārā > iconography was also stolen from Śākta Śāstras This line of argumentation, which is not without precedent in polemical literature, raises significant questions for those versed in the historical evolution of Vajrayāna doctrine and praxis. The article cites a number of scholars and textual references to support its thesis of ideological and artistic borrowing. I would respectfully request insight from those deeply familiar with the doctrinal, historical, and ritual development of Vajrayāna Buddhism and comparative theology to offer clarification or rebuttal to the above claims based on historical sources and textual references.

According to the suttas in SN13 , a stream enterer (or stream winner or sotapanna ) only has at most, seven remaining lifetimes, before they are permanently freed from suffering. On the other hand, takers of the Mahayana Bodhisattva vow , would forego enlightenment for a very long time (apparently aeons), till they complete the full Bodhisattva training (which I presume is the development of paramitas and the attainment of bhumis ). However, this implies that they need to avoid stream entry, which could cause them to become released from suffering in seven lifetimes at most. So, how do they avoid stream entry? Do they avoid it by avoiding the practice of insight meditation (vipassana ) perhaps?

Today I see a great Vajrayana khenpo monk (also a vajra master) sharing an interesting opinion in this video : > (Translation) > > One of the 5 Silas of monks forbids stealing... However, you will not break the Sila if you steal from a bodhisattva. > > Why? Because a bodhisattva has no obsession (on material posessions), > he has given them up. So, if you take something from a bodhisattva... > you steal something from a bodhisattva, it is not breaking the Sila. If you steal from a normal person, because he will be obsessive on his possesions, so it is breaking the Sila. > > What the Sila forbids is robbing or stealing something from another person who cares about them...what about an enlightened bodhisattva? His thing is practically owned by no one (because of his Dāna). Remember this. > > This is how the bodhisattva's Dāna is different with normal person's Dāna... The Khenpo mainly wants to tell us bodhisattva's Dāna donates everything, and a normal person's Dāna does not, by this example. But this really sounds strange. In modern legistration system, a crime of theft or robbery is determined by the convict's will and action, and not by whether the victim cares about his/her property. The Khenpo says otherwise, since a bodhisattva does not care about his/her property, then it is not owned and can be taken away freely. Does the Sila here work more like the police than laws, that if the victim does not call the "police" (Sila? Karma?), then the convict will not be arrested? My question is, 1. Is it really legal (in perspective of Sila) to steal from a Bodhisattva? Is there any books or written creeds confirming this? Or the Khenpo just makes simile and not really means it is legal? 2. Is it also legal (in perspective of Sila) to steal of other enlightened people, like, an Araham? 3. Is it also legal to steal from a monk who claim him/herself as bodhisattva, or vow to follow a bodhisattva's standard?

This question is inspired by this online video : A lady asked a Rinpoche 3 questions, that translate to (a bit complicated logics here): > 1. Is Tulku's (Living Buddha)'s reincarnation process predetermined by his/her Karma(Karmaphala) or by Willpower(Praṇidhāna) ? > > Some explanations: Here she was actually asking, that by Buddhism doctrines, the *fact* that (bodhisattva) reincarnation will *happen* is result of Praṇidhāna, but is the *process* or *outcome* also determined by Praṇidhāna? Or like all other Sentients, that it is determined by Karmaphala? > > 2. If reincarnation is mainly determined by Karma, does a Tulku still have Karma? Why can bodhisattva still be affected and get life determined by > Karmaphala? Shouldn't a Tulku be already liberated from (Karma-driven) Saṃsāra or at least have already purified his/her Karma in his first life? > > 3. If reincarnation is mainly determined by Praṇidhāna, why would next-generation Tulku still need to be selected, to study his/her > knowledge before, to suffer from real-life setbacks? Why does his/her > Praṇidhāna determine his/her life to be so? In the video this Rinpoche said: > 1. He believes he is mainly affected by Karma, but many other greater Tulkus believe reincarnation is determined by Praṇidhāna. But he didn't explain why he or the others think so. > 2. Either by Karma or by Praṇidhāna, the setbacks that real-life Tulkus meet (*e.g. forgetting many knowledge after > reincarnation*) makes a Tulku more human-like, and that make people > believe in him/her because people think Tulku and theirselves are equal. I am confused on this too - shouldn't people believe in him/her more firmly if Tulku is more god-like? Like Jesus Christ revived and ascended, everyone saw this will believe in him. I also asked Deepseek R1, it says something similar like the Rinpoche said in the video, plus > Tulku can purify the Karma in their every new life in order to help achieve the Praṇidhāna will. I think here Deepseek indicates, every reincarnation brings new karma. after reincarnation and before Karma is fully purified, a Tulku is still predetermined by Karmaphala. Also I find a video from a much respected Taiwan Mahayana monk's view, Bodhisattva's reincarnation relies on both Praṇidhāna and Karmaphala . A Tulku is a Vajrayana Buddhist Lama who has taken the *bodhisattva vow*, but still different from Mahayana bodhisattva. I believe this is an open, speculatve, theoretical question. I want to listen what more others think about this question, and think about the above Rinpoche's explanation. Any view is welcomed.

I got introduced to this "Female Buddha" when I was looking name for my friend's daughter. So what does female Buddha mean? **Wikipedia :** >[Tara (Buddhism)](https://en.wikipedia.org/wiki/Tara_(Buddhism)) Tara (Sanskrit: तारा, tārā; Tib. སྒྲོལ་མ, Dölma), Ārya Tārā, or Shayama Tara, also known as Jetsun Dölma (Tibetan language: rje btsun sgrol ma) in Tibetan Buddhism, is an important figure in Buddhism. She appears as a female bodhisattva in Mahayana Buddhism, and as a female Buddha in Vajrayana Buddhism. She is known as the "mother of liberation", and represents the virtues of success in work and achievements. She is known as Tara Bosatsu (多羅菩薩) in Japan, and occasionally as Duōluó Púsà (多羅菩薩) in Chinese Buddhism. My question is what does this concept mean **is she a person who appeared in past who's name is Tara**? Or **is it philosophical concept that meditators seen she's appearing?** Also why this is not exist in **Thervada Buddhism** when statue is in **Bihar** state of **India?**

Let me paraphrase it as best I can. There was a youth named Shining Countenance who approached the Tathagata. He prostrated to him and circumambulated him 7 times. "My Lord I am going on a journey and I fear for my safety." The blessed one spoke. "There is a Buddha realm called "Shaking All Defilements." In that realm exists a Tathagata, an Arahant a fully enlightened Buddha named "Buddha Subsequent Conduct." Remember this Buddha, prostrate to him, pray to him and you will have no fear on your journey and your goals will be met."

One of my main problems with Indian religions has always been cult-like and occult-like practices that is present in it, especially Hinduism. I thought Buddhism, given what Buddha taught, would be immune to it but it doesn't seem so. Vajrayana consists of weird mantra chantings, doing of taboo stuff like alcohol and sexual orgies. Many Buddhists online seem to say "Oh no no, it is not just about sex. Westerners are misinterpreting it!" but sex DOES seem to be a huge part of tantra and therefore Vajrayana. Whereas Buddhism teaches self-restraint, Vajrayana teaches doing sexual orgies and chanting mantras and remembering aweful looking deities while doing it. The practices are esoteric and has to be done under the guidance of a guru. This is seriously cult 101. You can study anthropology and religious studies, almost every single cult revolves around these kind of practices. A lot of abuse happen under these things - there are gurus who pretend that the illicit sex they are having with disciples or consorts or children are not bad but part of the 'path to enlightenment' and in the process simply use their influence to get sex and rape/groom people. One of the reasons despite being born in a Hindu family I distanced myself from Hinduism was the, what Abrahamic religions would call, 'demonic' practices - strange rituals, gods who are immoral and make people do immoral things, leads to insanity, frauds and immorality, esotericism, etc. Abrahamics already have a very negative view of Hinduism and Buddhism, and things like tantra and Vajrayana are definitely not helping. Why is such a school of practice allowed in Buddhism?

I am long time student of Chogyam Trungpa. Unfortunately, the current situation at the sangha (now Shambhala International) is in a state of chaos. I am interested in becoming B. Alan Wallace's student. I'm wondering if his path is similar to Vajradhatu, in other words, start with shamatha/vipassana, then ngondro, and then abhiseka. Thank you

Did I imagine that official tantric sex without orgasms is extremely dangerous for the practitioner? I cannot recall where I may have read this (and it is extremely unlikely anyone has ever *told* me it).

I have been practicing Buddhist meditation for a few years, mostly from reading translations of the Buddha's original discourses, as well as some Prajnaparamita sutras from Mahayana Buddhism. I've always been intrigued by Vajrayana, but most of the source texts don't seem to have quality English translations, especially the more esoteric Tantric practices. Are there any good texts that go into detail about the principles and practices of Vajrayana, preferably with translations of source texts? So far I've read the Robert Thurman book, which was a bit underwhelming in terms of practical value.

As far as I'm aware, most forms of Vajrayana Buddhism (which is really only Tibetan and Shingon I think) are based on the Mahayana (Chinese?) canon and accept their sutras generally. Is there any form of Vajrayana which is based on the Pali canon?

**Hello,** I'm a Vajrayana practitioner since 2018, Nyingma School, and have been taking medication for 3 years. **What's the Buddhist point of view of Mental Illness and Hallucinations ?** I'm asking this question because I want to be a monk but don't know if it's possible because I'm sick. At the same time I don't know how far this is true because this term "Mental Illness" didn't exist in this context in the ancient times and people with supernatural abilities are mentioned in legends that are believed to be real. I'm not saying I'm one of these legends because I'm not, but, I've had my share of supernatural encounters even tho they were dismissed and there were other times that the voices wouldn't stop. **Before I started to take the medication I would do Shamata meditation easier, now I feel numb, in my heart, and sleep a lot**. I started o take the medication because I had problems at home, entered in a depression and decided not to take my life. My relationship with my mother was really bad, she was abusive yelled at me everyday, hated that I meditated and did yoga, but many years later things are better. It's a wish fulfilled, but now I can't stop taking my medication as I'm studying and I think it's for the best - at least for now. **As modern medicine didn't exist back in the day what was the Buddhist point of view of these illnesses ? And what was the method to solve this issues, if they are actually issues ?** I'm not looking for a cure for my "illness", but, I'm really serious about my practice and daily routine - that's why I want to give my life for a greater cause and to become a monk. **EDIT:** I was informed about **wind disorders** and some can be classified as **Mental Illnesses**: - [rLung, Mind, and Mental Health: The Notion of “Wind” in Tibetan Conceptions of Mind and Mental Illness](https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6522449/) **Thank you for your time**

Master Shi Heng Yi referred to Laozi (Chinese Taoist Teacher) as saying that > It's better to remain clam and do nothing while achieving nothing than doing a lot and investing a lot of effort and energy and at the end not achieving anything (https://youtu.be/HN-YejxtWko) On the other hand, we often hear things like "There are no mistakes or failures, only lessons" i.e. keep trying until you succeed. These two thoughts sound contradictory to me. Could anyone kindly help me figure out what I am missing here? I am open to all schools of thoughts. Personally, I procrastinate a lot while planning or trying to find motivation. I would really appreciate if someone could also share their personal experience.

Wikipedia says this about Vajrayana Buddhism : "According to several Buddhist tantras as well as traditional Tibetan Buddhist sources, the tantras and the Vajrayana was taught by the Buddha Shakyamuni, but only to some individuals." What precisely is the claim here? What rationale is given for the Buddha reserving teachings for "only some individuals"?

My question is this is the mantra Om Ah Hum Benza Guru Padma Siddhi Hum a Vajrayana mantra? Can I chant it? I am asking because, I’m wondering why I’ve had the company of hallucinations? Will the mental health problems be permanent, until I see a Lama to give me my refuge vows?

The question is just the title. Moreover, AFAIK, currently there are 2 editions of the 14th Dalai Lama Guru Yoga. (1) "The Source of All Attainments: The Yoga of the Inseparability of the Guru and Avalokiteshvara ". (2) "A Stairway to Potala: Guru Yoga of Avalokiteshvara ".

I've seen variations on some of the last few chakras as white instead of violet or purple, so I'm wondering what are the official/original - from Sanskrit (?) - colors?

I am a total outsider not well-versed in the Buddhist tradition, and apologize in advance if some of the terms/names I'll write are placed out of context or misused. To cut the story short, I am looking for a transcription (and possibly translation into English) of a certain Tantric overtone singing (Rgyud Skad) [fragment](https://www.dropbox.com/s/hg7c1ty973k403o/fragment.wav?dl=0) , used as a sound effect at the end of each level in Painkiller 2004 videogame. According to my research, I believe it to be a sample from Yamāntaka mantra as performed by Gyütö Monks on [this](https://www.discogs.com/en/Tibetan-Institute-Of-Performing-Arts-Dhama-Suna-%E0%BD%96%E0%BD%A2%E0%BD%98%E0%BD%A6%E0%BD%A6/release/1327226) album, [4th track](https://www.dropbox.com/s/s1av0jtonl5epo2/mantra.mp3?dl=0) , starting at 0:32 time mark. I tried to make sense of the chanting by reading [Meditation on Vajrabhairava](http://lit.lib.ru/img/i/irhin_w_j/vadjrabhajrava/victory-over-evil.pdf) and attempting to "sync" the text by looking at the places where performers play the bell — obviously, I have little to no idea of what I am doing and that didn't ring any bells (pun intended) :)