Teachers

Easy to Understand Direction on Practicing Dharma

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The following is an excerpt from the magazine Palyul Times:

Dearest disciples,

This is a talk on dharma, always bear in mind. We havenothing else then the concern for this and next life. The most crucial is to be concerned for the next life lest we will astray into the boundless realm of samsara and undergo bottomless sufferings. The triple Gem is the only protector which can save us from that. So it is very imperative, first of all, to generate enthusiastic devotion in the Triple Gem and then to properly put into practice what to take on and what to give up. Do not essentially concert, without any sense of contentment, in achieving the hard-to-accomplish wealth and pleasures for this life. Bascially, supplicate the Triple Gem. To depend on an authentic master is of utmost consequence, and whatever the spiritual master says has to put into practice. The difficulty of obtaining the precious human life endowed with freedoms and riches, uncertainty of life, the infallibility of cause and effect, the imperfection of cyclic existence and virtue of liberation — as explained in the outer Preliminary Practice by the master, train your mind with these four senses of reversing mind from the cyclic existence. Unless we have genereted the sense of renunciation from the world of samsara, we will not become any perfect but the apparition of the dharma practitioner. Until we attain enlightenment, we have to contemplate on the four senses of reversing mind from cyclic existence. If we practice thus, we can be able to merge our mind with the dharma. The essential foundation of Mahayana Buddhism is to generate the mind of attaining enlightenment, Bodhicitta. If generated, that alone will do, if not all is ruined. Bodhicitta has to be free from any bias or secterianism or else it will not become ideal. First, we have to generate bodhicitta towards our own beloved mother and subsequently, at all times, generate towards immeasurable sentient beings until unbearable sense of compassion is aroused in us. If, now, we constantly practice the twofold bodhicitta of aspiring and practical, diligently pefect in the six transcendent paths and meditate on the emptiness that is an aspect of ultimate bodhicitta; eventually and progressively the twofold obscurations along with intrinsic tendencies will be cleansed and the realization of ultimate bodhicitta will dawn. At that time, we can broadly benefit untold numbers of beings. The specific inner preliminaries are as such: taking refuge in the Triple Gem with deep respect and longing, and thinking that ‘whatever happens or suffering may overcome me, I rely upon you’; generation of Bodhicitta has to base on considering all beings as mothers and appreciating their infinite kindness, the practice of Vajrasattva that cleanses all obscurations of self and others, mandala offering, the method of accumulating merits for self and others; and Guru Yoga that bestows immediate blessings– to appreciably complete these practices and to make sure that our three doors (body, speech, and mind) blend with the dharma, is of utmost significance. Of course, we are untainted and liberated since the beginning-less of time, the outer existence is the pure realm, all the males and females are deities; however, we are bonded by the attachment to ‘I’ due to ignorance and perverted point of view. Thus, we perceive everything as impure and wrongly indulge in them, constantly falling victim to unending sufferings. Buddhas, due to their spontaneous and intense compassion, manifest into male and female peaceful wisdom deities, male and female wrathful deities, as the Lord in union with consort and so forth. All these are for the imperfect beings to realize and perk up. Visualization of their outer existence as the blissful sphere, all the beings inside as wisdom deities, all sounds as the resounding of mantras, all conceptual thoughts as the enlightened mind or wisdom, also to visualize the emergence and merging of the rays from the mantras and wisdom of concentration at the heart, to see everything as the supreme excellence existing from the beginning-less of time, to merge into the expanse of emptiness in order the perfection not be sanitized by attachment, to arise again as the wisdom deity with one face and two arms– all these practices of generation completion phases have to be put into practice, by all, as the daily routine in order to finally the level of Primordial Buddha, Samantabhadra. In addition, for realization of the ultimate point of view generate devotion towards the perfect master bearing him in your mind as equal to the unblemished Buddha. And then receive instructions on mindfulness (Shamatha) and, in stages, the instructions on directly revealing the special insight (Vipashyana). Be able to actualize realization on the naked awareness, and diligently practice without being dissipated the point of view until you accomplish the four visions (of Dzogchen). If you practice thusly, without the slightest qualm, you wil attain the perfect Buddha-hood in one lifetime. Due to intense distraction, if you are not able to accomplish this despite your ardent diligence, then it is impossible, if truth be told, to realize the ultimate meaning. So, try to accomplish as I told you and be of utmost advantage for your own sake.

Although, I, the lowly one, deprived of any quality or accomplishment of special abandonment and realization, have written this being unable to turn away from my disciples’ request for an easy-to-understand direction on practicing the dharma.
Patrul Padma Norbu

Qualities of the Lama

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The following is an excerpt from a teaching by His Holiness Penor Rinpoche called “Guru Yoga” reprinted here with permission from Palyul Ling International

The teachings we know of as Buddhism were first taught by the Buddha Sakyamuni. These teachings have been maintained by a lineage of living transmission up to the present day by those who have been inspired to follow the example of the Buddha and to study that path and transmit it to others. In any of the various Buddhist traditions we find that there are countless numbers of people who through their study and contemplation have become extremely learned and gifted with spiritual power and realization. But the reason why they teach and the reason why these individuals undertake to become learned in the dharma should not be to indulge in self-aggrandizement. One does not become learned in dharma in order to think of oneself as learned and to gain some special status. One does not teach others from a sense of personal pride, either. Dharma is maintained because it brings benefit to those who hear the teachings. That is the motivation behind teaching.

In order to become an authentic teacher of the tradition, it is not sufficient to simply read enough books to become very clever at the teachings and then set oneself up as a teacher. Rather, it is the case that one’s own teacher, a particularly realized individual, must give one permission to teach. It may also be the case that one will be graced with a vision of one’s chosen deity during which experience the deity will confer upon one the blessing and authority to teach.

So it isn’t simply a question of ordinary people developing enough cleverness to be able to talk well about the dharma. The true benefit of the teachings doesn’t come about through an ordinary approach, because that more ordinary approach tends only to feed one’s own pride and conflicting emotions. No benefit that can come out of that. It is only when the teaching is a selfless gesture to benefit others based upon an authentic transmission that we really have the benefit that is necessary for the dharma to be maintained.

If we take into account all of the teachings of the Buddha, including all of the commentaries on those teachings by the great mahasiddhas – the learned pundits of the Indian, Tibetan and other traditions of Buddhism – it would be impossible for a single individual to try and put all of that into practice. This does not mean that there is any aspect of those teachings that are useless and have no function. The Buddha Sakyamuni turned the wheel of the dharma in three successive transmissions during his time in the world. In vajrayana when we consider the thousands of volumes that collectively known as the buddha dharma, including the 84,000 collections of the Buddha’s teachings and the 6,400,000 texts of tantra, it is obvious that no single person could absorb and practice all of that.

The Blessings of the Guru

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The following is from a series of tweets by Jetsunma Ahkon Lhamo from Palyul Ling Retreat Center in upstate New York:

From the three syllables in the Lama Guru’s three places white, red, and blue light rays emerge.

OM…the white ray from Guru’s head to the disciple’s head, blessing one’s body.

AH…The red ray from the Lama Guru’s throat blesses and purifies the disciple’s speech.

Then HUNG….the blue ray from the Guru Lama’s heart pours forth to mix with the disciple’s heart.

The precious Tantric Initiations are just so! In this way blessings and ripening are conferred from Guru to student directly, like milk from mother to child. May the precious Guru remain and the Lineage and transmissions remain unbroken for countless aeons, and may all without exception be Liberated from suffering!

May Palyul remain the perfect source of refuge and stainless Dharma activity in the world!

Copyright © Jetsunma Ahkon Lhamo.  All rights reserved

The Importance of Oral Transmission

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The following is an excerpt from a teaching by His Holiness Penor Rinpoche called “Guru Yoga” – reprinted here with permission from Palyul Ling International

Regardless of the particular level of teaching or practice that we are discussing in the Buddhist tradition, whether it be Hinayana, Mahayana or Vajrayana, the process of spiritual development is one of the student relying upon a teacher. We may call that teacher a lama, a guru, or whatever, but the essential point is that there is an oral transmission that takes place in which a teacher teaches the student: the student listens to the teachings, absorbs their meaning and puts them into practice.
There is a reason for this emphasis on an oral transmission. From the time of the Buddha up to the present day, the buddha dharma has always been transmitted and meant to be transmitted orally, ensuring that there is a living tradition that is still embued with the blessing and power of the original teachings. It also guards against the possibility of so-called teachers simply coming up with their own ideas. Instead, the teacher passes on a proven tradition of teachings.

This makes the buddha dharma different from other kinds of learning where it may be possible for people to innovate. In such realms of learning it may be appropriate to come up with new systems of thought or to introduce new ideas. But when we are talking about the buddha dharma, every teaching must connect with the original teachings of the Buddha in order for a teaching to be valid. The teachings cannot be something that someone is simply coming up with on their own. The teachings are something that the teacher passes on.

Similarly, in other types of human knowledge it may be permissible to present information in a manner as entertaining and pleasing as possible. But although it is important for dharma teachings to be presented in a manner which is pleasant to hear, it is most important that the transmitted teachings have the power to bless and influence those who hear them in a positive way – not only in this lifetime, but in future lifetimes as well. So even though the teaching of the dharma should be elegant and well-presented, what is most important is the blessing of the essential message.

The Flawless Captain

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From a series of tweets by Jetsunma Ahkon Lhamo:

Nothing referred to as “precisely” or “exactly” is anything other than conceptual proliferation.  These subtleties can only be truly understood with Guru-disciple transmission, maturing mind with Empowerment, directly. It is necessary to receive pointing-out instruction from an awakened “Sublime Being,” fully qualified. Too much talk about emptiness or primordial view is no good, misleading. All such talk leads to concepts, one becomes deluded.

The problem is this: After direct transmission, empowerment, and instruction, one must experience empty nature for oneself. If one talks or preaches endlessly about emptiness, there is no direct experience, the secret transmission is lost. If one adheres to such false talk, putting trust in such false teaching, they will be lost, like blind leading blind. To cross the ocean of suffering, one must have a perfect ship (method) and a flawless captain (Guru Buddha) who has crossed many times.

This teaching is without the stain of pride, and in the spirit of loving kindness, may we all accomplish.

Copyright © Jetsunma Ahkon Lhamo.  All rights reserved

Praying for the Return of His Holiness Penor Rinpoche

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The following is from a series of tweets by Jetsunma Ahkon Lhamo:

Precious Guru beyond measure, Kyabje His Holiness Penor Rinpoche, please return to us swiftly! Without you there is no sun. Our hearts fill with tears each day your precious face is hidden from the world. May your Dharma heir Palyul His Holiness Karma Kuchen stand up with strength, power and glory to carry on all you have built, your great accomplishment in the world. I vow to uphold as well your blessings, especially those bestowed on me, your bumbling servant. Forgive me for this wretched sadness since your Parinirvana. Please remain enthroned in my heart, grant me the power of our ancient Lineage and all the Throneholders, from the mighty Kunzang Sherab and the extraordinary Terton child Migure Dorje, the very foundation on which Palyul was built! Kyabje Rinpoche, when you enthroned me you bestowed all the blessings of Palyul on me and I pray in gratitude for the strength to uphold. I confess every lack or weakness and vow at your very lotus feet to attend to the gift of loving kindness you have granted. Your compassion, your Bodhicitta, your purity, are needed like a desert needs rain. Therefore if I have any merit in the three times I beg you, Tsawei Lama to return in glory and without obstacle! You, Guru above the crown of my head, my bliss, my treasure, my “king,” my love, our Father, all of us, do not abandon us! I beg you with precious jeweled Mandala, return to us all!

Copyright © Jetsunma Ahkon Lhamo.  All rights reserved

His Holiness Penor Rinpoche – The Guru Above the Crown of My Head

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The following is from a series of tweets by Jetsunma Ahkon Lhamo while on retreat at the Palyul Retreat Center in upstate New York:

Tulkus are precious jewels in our tradition. They are the realized and awakened, like Kyabje His Holiness Penor Rinpoche and the inheritor His Holiness Karma Kuchen, both have given many incarnations for the sake of Dharma and all sentient beings. His Holiness Penor Rinpoche and  His Holiness Karma Kuchen are the “kings,” one from the other. The rest, we are to serve them.

No pride here. Kyabje His Holiness Penor Rinpoche is the Tsawei Lama who came to USA to find me, thus bringing Palyul here after building Namdroling. This is history. Beyond Kyabje His Holiness Penor Rinpoche and His spiritual heir, where is our treasure? His Holiness Penor Rinpoche is the rock, the treasure. He is my treasure, Without Him we have nothing.

May I always have strength to follow Tsawei Lama! May I always have knees to kneel voice to sing for Him, and carry on for him, the Guru above the crown of my head! Gathering all virtue I have accumulated in the three times, Guru, precious beyond all measure, return! I beg for the sake of sentient beings! May all blessings be dedicated to the liberation and salvation of all sentient beings!

Copyright © Jetsunma Ahkon Lhamo.  All rights reserved

Audience with His Holiness Karma Kuchen Rinpoche

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The following is from a series of tweets by Jetsunma Ahkon Lhamo:

I had a wonderful audience with His Holiness Karma Kuchen Rinpoche. He indicated he wanted to continue the relationship Kyabje His Holiness Penor Rinpoche and I had. His instruction was to make KPC strong as it and the New York retreat center are Kyabje His Holiness Penor Rinpoche’s seats in USA. I made the commitment to do so. Further, he asked that I rest often and take care so I will live long for Palyul and all sentient beings. We had a few laughs about how Kyabje His Holiness Penor Rinpoche and I have the same love for helping animals, and both love parrots and dogs as I remember. His Holiness Penor Rinpoche loved the Garuda Aviary and the parrots.

I hope to have the opportunity to invite all here to KPC during the times when retreat center is closed. The idea is to help provide the objects of support and refuge for monks, nuns, and all practitioners who lose their steam during the rest of the year. KPC will work to do that. We are not wealthy and cannot (yet) offer support financially. Thinking to put up “yurts” for continuing retreat. We have, already a secure place for Tsa-Lung. Who wants to help? We need land cleared, yurts, financial support, help with everything-the folks, Bikshus and Bikshunis who do it all now are tired, can use relief. We have 27 fully empowered stupas. Five altars, including the sand Mandala made by His Holiness Penor Rinpoche during the Rinchen Terzod as well as a 24/7 around the clock prayer vigil for the benefit of all beings. I hope to benefit those who find it difficult to carry on without a spiritual home all year long. Come. Feast. Stay, or come and go. Palyul has a home all year for all.

Copyright © Jetsunma Ahkon Lhamo.  All rights reserved

Blessings from Palyul Retreat Center

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The following is from a series of tweets by Jetsunma Ahkon Lhamo:

I just finished my afternoon practice and all is well. I am enjoying this time (‘cept the heat) and it feels healing. My mind is clarifying. Again, I feel stronger. The disturbance of the last three plus years is dissipating like smoke in the sky, and I’m grateful for the blessing and rest.

The Palyul family here looks happy with the practice and Dharma activity. People who are busy with Dharma generally are relaxed and joyful. This place is so precious, one of the many gifts given to us by Kyabje His Holiness Penor Rinpoche, as we need retreat to deepen.

In ordinary life we become comfortable and complacent, forgetting that we must continually make progress until full awakening, until Buddahood. We must not become dull or self-satisfied, forgetting the Tsawei Lama, and puffing up with pride. Constant practice helps. A good practitioner is always the humblest of all, never bragging about themselves, just simply and quietly attending to the Liberation and Salvation of all sentient beings. That, after all is the point, of course as samsara is filled with suffering. That is why we dedicate all merit to others, and never do harm.

Sometimes a Lama gives a wrathful display, and that is to cut through obstacles. This is a blessing. Or to protect others from some sort of downfall. But it is always done in compassion and in the spirit of Bodhicitta. To be of benefit.

Tomorrow is Vajrasattva Empowerment, and Sunday is Nyingthik Yumka, which I hope to attend. What excellent good fortune! I have not seen the students here for some time, and those I have seen are continually increasing their good qualities. How wonderful to see this testament to Kyabje His Holiness Penor Rinpoche’s amazing work. His footprint in this world is peerless, really. We should never forget, always enthroning the precious Guru on the Lotus Throne within our hearts. Now we have here His Holiness Karma Kuchen Rinpoche, carrying on our Tsawei Lama’s good works. We are the most fortunate of beings! May His life be long and free of any obstacles until all beings are liberated! EMAHO!

Copyright © Jetsunma Ahkon Lhamo.  All rights reserved

Face It

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An excerpt from a teaching by Jetsunma Ahkon Lhamo from the Vow of Love series

You cannot be a ‘sugar daddy’ in this world; there are no ‘sugar daddies’ in this world. You cannot be the conqueror or the savior as you cannot conquer someone else’s mind. Each person has to relieve themselves of the hatred, greed and ignorance in their own minds. But you can be the savior, and you can be the conqueror, in the sense that you, yourself, can liberate your own mind from hatred, greed and ignorance. In so doing, you can be a way or a path or an instrument by which the hatred, greed and ignorance in the minds of others can also be liberated. Therefore, your prayers have to consist, at least in part, of liberating your own mind from the causes of suffering. At the end of every practice, at the end of every teaching, at the end of every empowerment or anything that you do as a Buddhist, the prayer is this: “May I attain liberation in order to benefit beings.”

It’s very difficult for Americans to hear this kind of thing. It is a real struggle. We don’t like to hear about suffering; it’s so hard for us to hear about suffering. Yet, if you go to different parts of the world, they know about suffering. They know it exists. There are lots of people in the world that can say, “Hey, I’ve heard about this. I know this song.” But we who live comfortably don’t like to talk about it. We think it’s beneath us somehow to speak of suffering. We’ve become hardened to the idea.

You might say, “Well, I don’t believe that it does any good to talk about suffering. I think it does good to think positive thoughts and to constantly create a positive world.” I don’t think that’s the answer. We have become hardened to the idea of suffering, and we must first cultivate within ourselves a willingness to understand the nature of suffering so deeply and profoundly that we can do something other than scratch the surface.

© Jetsunma Ahkön Lhamo

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