Teachers | Tibetan Buddhist Altar

Phowa

July 26, 2016 by Jetsunma Ahkon Lhamo

OM AMI DEWA HRI

Throughout all lifetimes

Wherever I am born

May I obtain the qualities of birth in a higher realm

May I met Dharma swiftly after taking birth

And have the freedom to practice well

May I please Guru Rinpoche

And practice Dharma day and night

Understand Dharma, drink its pure nectar

May I traverse the ocean of worldly existence in this life

In the world, may I expound highest sacred doctrine

And never become bored or weary of helping others

By my loving and dedicated service

May all beings attain Buddhahood together

Together, oh together

I see the Buddha that you are

I will return, I will come back

I won’t abandon you

Never, never leave you

Never in this world

AH, AH, AH, AH

I will return, I will for you

HRI, HRI, HRI, HRI, HRI, HRI PHAT

I will never abandon you

©Jetsunma Ahkön Lhamo 2009

What is a “Good Death”

July 25, 2016 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo offered during a Phowa retreat:

While there are individual experiences in the bardo of dying, let’s talk about the general ones so that we can prepare. Since we are talking about the six bardos, in general, we want to be very clear on the bardo of the moment of death, and that’s the last subject that we will cover today. It is a very, very important one, because we are all, in our way, preparing for death and we will all definitely experience death.

So, first of all, the bardo of the moment of death. We have talked about the point preceding death. Preceding death there is a period of time during which—and a person may or may not know—one has met with the conditions that will bring about the death. Now for those people who have a disease, a heart disease, or AIDS, or some disease that is degenerative or progressive in some way, the moment that the disease occurred to them was the moment that they entered into another bardo. Although it is still contained within the bardo of living, it is the bardo that preceeds death. What we’re talking about now is the actual bardo of the moment of death. That is when death is marked; it can be seen from the outside, and it actually occurs.

Before I begin I want to make something very clear. We have funny ideas about death. We have some terrible ideas about death. First of all, we’re scared to death of death. That’s the truth. I really didn’t mean to make a pun, it sort of happened that way. But we are scared of death, we are terrified of death, and it’s because we are unprepared. That’s the only reason to be afraid of death. And preparation, as it happens, will dispel the fears of death. I even think that during this week some of your fears of death may be dispelled, because you will be better prepared. But, in truth, until that time, we are terrified of death, and that is the main feeling we have about it. We do not understand death. We think that death is a horrible, sort of killing thing that we have to go through, and that the best way to go through it is unconscious. That’s the kind of idea we have. People often will actually pray, “Let me die in my sleep. Let me die unknowing that I’m going through the death experience.” And there are other people that say, “Let me die quickly.” Well, for my money, I would like to be one of the fortunate ones who know for some period of time before their death that they have caught the cause of their death or that they have the cause of their death. For my money, that’s what I wish would happen to me if I were an ordinary sentient being. If I were in that position where I was caught in samsara—and we all feel that way, we all are—I would wish to have preparation time. I would wish to know beforehand.

Those of us who are aging gradually and staying clear and in good health through the aging process, we are fortunate, because our minds are clear; and yet we can clearly see in the mirror that we are approaching this time. Clearly we are not the same person we were ten, twenty, thirty, forty, fifty years ago. Clearly that is true. We have pictures to prove it. These people are fortunate. We are fortunate. Because seeing the evidence of death approaching, we have time to prepare. Yes, we have to experience the discomfort of knowing that death is approaching, but it’s like going into the room, turning on the light, and seeing exactly where the stuff is so you can get around it. Remember we used that analogy early today, of walking through a room with all kinds of furniture. You want to do it when the light is on; you want to know how not to stumble. So this is what we are experiencing if we can prepare for our death.

Particularly, think about the tremendous suffering of diseases like AIDS. We talk about the tremendous suffering of something like that; and the biggest and most horrible part of it is that we die younger than we would have died if we did not have the disease. And that’s how we think about it. And yet, a disease like that gives us an opportunity. In a way, it is half of a blessing. In a way, it is the quintessential suffering of cyclic existence, couldn’t be worse. It is, in a nutshell, what cyclic existence actually is when you take away the barbiturate effect that it has on us. Yet, in another way, it is a way to understand —you understand clearly as never before—that death is imminent. There is a way to understand that you could not have had any other way, and it gives us extraordinary time. It gives us an extraordinary clarity of time to be able to practice because we’re motivated. It’s just that clear. We are motivated. We know we have a date to keep. Those of us who don’t know what that date is, we’re a little more vague about this. We don’t want to be bothered, frankly, and so we are at a disadvantage.

Less lucky is the stuff that most people pray for: a quick death. Instantaneous. “Hit me with a truck.” That kind of thing. That’s how people think, “Get it over with. Get me out of here.” And it’s because they don’t understand what death is. They do not understand that once the eyes are closed and the breath has stopped, it sounds like a pun, but basically life goes on in one form or another. One continues to continue. That is the nature of what we are. And so there is no true cessation other than the cessation of breath. To die a quick death may save a little bit of discomfort for the unprepared, but it gives us no time for preparation. Even the dissolution of the elements occurs in an untimely and hurried way so that we cannot cope with them well. So do not pray for an instant death.

Neither should you pray to die in your sleep, because it is too confusing. You are already in the sleeping bardo. The sleeping bardo has a heavier level of delusion in a way than the waking bardo, because you literally are not slowed down by the time it takes physicality to process itself. For instance, if I want to walk from here to that door it’s going to take me a certain amount of time and effort because of the physicality of the situation; but in the dream, I’m there, I’m out, I’m gone. I can go anywhere. So in a way there is even more delusion there. You do not want to die in the middle of the dream state unless your practice is so good that you would recognize the bardo even in the dream state; and that can only be hoped for if you are the kind of person who has complete control and direction over your dreams. Always. And that ain’t you. So instead, pray for a time of knowing and a time of preparation. Pray for the leisure to prepare for your death. That is the appropriate and best prayer.

Who is Padmasambhava?

July 23, 2016 by Jetsunma Ahkon Lhamo

The following is respectfully quoted from “The History of the Nyingma School of Tibetan Buddhism” by Dudjom Rinpoche:

He studied all the sūtras, tantras, and sciences under the many scholars and accomplished masters of India, of whom the foremost were: the eight great awareness-holders, from whom he received the Eight Classes of Means for Attainment; Buddhaguhya, from whom he received the Magical Net; and Śri Simha, from whom he received the Great Perfection. Training himself thus, he fully understood all doctrines after studying them only once. He could see the deities even without propitiating them. In this way, he became renowned as Loden Chokse (Intelligent Boon-seeker), and he demonstrated the ultimate attainment of a holder of the awareness of spiritual maturation.

Then he gained influence over Mandāravā, the daughter of King Ārsadhara of Sahor, who possessed marks of a dākinī. He took her to the Māratika Cave, to serve as the consort for his practice; and for three months they practised the means for attainment of longevity. Lord Amitāyus actually came there and empowered them, and he consecrated them to be no different than himself. He granted them one billion rites of longevity, whereby Padmasambhava attained the accomplishment of awareness-holder endowed with power over the duration of his life.

Having thus attained the body of indestructible reality that is beyond birth and death, Padmasambhava went to subdue the kingdom of Sahor. When the king and his ministers tried to immolate him, he performed the miracle [of transforming the pyre into] a lake of sesame oil, in the midst of which he remained seated on a lotus. Thus he secured them in faith and introduced them all to the doctrine, so that they reached the level of no-return.

Hells?

December 11, 2018July 22, 2016 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Why P’howa?”

According to the Buddha’s teaching, there are six realms of cyclic existence, and I will begin with what is called the lowest of the realms. Now generally, when Westerners hear about the different realms, oh, we love the high realms. Those are our favorites. But the lower realms scare us a bit. Westerners don’t want to hear about the lower realms, because they are associated with something archaic that their mothers told them, or that their old preachers told them sometime in the past. Every world religion has a story about a result that will occur if one engages in a lifelong non-virtue, or even in temporary periods of non-virtue, every single world religion that has the kind of strength to have lasted through fads and trends and teachers that say they have it, and then they drop dead just like everybody else and there is no good result. Every world religion has a teaching about this result from non-virtuous behavior so for those of you that are uncomfortable about this, I’m sorry. Here’s what you need to do. Get out of it. Get out of cyclic existence. That’s the point. That’s why we’re having this teaching. If you don’t like the idea of the result of your non-virtue, don’t commit it. If you don’t like the idea of sinking to a lower realm or experiencing any of those lower realms, create the causes for not sinking to a lower realm. First let’s learn about the realms.

Again, we’re walking through a room with the lights turned on. You want the lights on so that you can get around it. The difference with the Buddha’s teaching is that we are taught a method to avoid this [experiencing a lower realm]. We are taught a method to purify the causes. There is method. There is long-term method that is geared for a certain result, like the ability to turn the light on.

Of the six realms, the realm that we will speak of first is the rebirth in the hell realm. There are many sentient beings that are now, even as we speak, revolving helplessly in the hell realms. I guess the Christian idea of hell is a place under the earth where things are burning. That is not the idea that we have here. The hell realms are varied. They are varied in their condition. There are, in fact, extremely hot hell realms and there are Dharma texts in our bookstore [that tell about them]. I don’t feel the need to go into that at any great length at this time because that isn’t technically what we are about at this time; I’m going into this in a condensed form, but there are the hot hell realms, and the hot hell realms are all results that are associated with the cause of hatred, extreme hatred, the kind of virulent hatred and attitudinal hatred that many people allow to remain in their mind.

A perfect example of that kind of hatred would be the Ku Klux Klan kind of mentality you see, or the Hitler kind of mentality, the kind of mentality in which hatred simply pours out of the pores. There is such a strong habitual tendency of hatred that simply is unconditional negative hatred instead of unconditional positive regard. It is habitual. It is constant. It is simply an outpouring of hatred. This is associated with the cause of truly torturing and hurting others. There have been many throughout time who have tortured and mutilated the bodies and lives of others in a horrible way that we, living middle America lives, really can’t imagine except through what we’ve read. There are, of course, other certain heinous sins that also result in the rebirth in the most difficult of the hells. Those heinous things are the murdering or killing of one’s mother and father, the murdering or killing or harming of one’s Guru, the murdering or killing or harming or drawing blood of a Bodhisattva. That is not to say that if you were taking a blood sample for the health of the Bodhisattva, … Well, people would not exactly be standing in line for that job would they! No, but that would not be intentional harm, like really harming a Bodhisattva, someone who could bring enlightenment to others. Harming or taking that one out of the world is considered to be a heinous crime because it actually literally changes the future of the world. It changes the world in a negative way. It prevents the world from moving forward in its evolution, in its continuum.

For extraordinary non-virtue, for those really extraordinary sins, there are the hell realms consisting of the extremely hot hell realms and the extremely cold hell realms. Characteristic of both the hot and cold hell realms is that there is no respite from the suffering. There is no respite from the suffering. Literally, when one takes rebirth in the cold realms, one will be reborn in inconceivable cold with no protective clothing. What will happen to oneself will be the experience of what we think would happen to ourselves if we were to be suddenly now naked in an extremely cold realm. That is to say, the skin would freeze, crack open. Things would happen strangely to our bodies and you would think that that would be the end of it. But in these very cold hell realms, until the non-virtuous karma is exhausted, one continues to reappear even after death from cold has occurred, and that is the same with the hot realms. Continuously apparent, there is no respite.

There are other forms. There are the individual hells; and I can tell you for a fact that I know, through my own perception, that this is true. I have seen this sort of thing and this is the kind of thing that people mistake as being ghosts. Often you go to a house and at a certain time of night you will hear footsteps or you’ll hear a door creaking or you’ll hear chains rattling, whatever it is that people hear, that sort of thing. Probably what has happened there, although not exclusively, but probably what has happened there is that there is a sentient being stuck in an individual hell realm. This is the hell realm that is individual to the person’s experience, whatever their expected experience is. It’s according to the content of the mindstream, their consciousness, their habitual tendency. Write that word down somewhere in your notes, or remember it—habitual tendency. That will come up again and again during the course of your practice as a Buddhist. Due to the force of their habitual tendency, they will remain and this kind of hell realm is the result of again, extreme non-virtue, but it is also a non-virtue that is mixed with ignorance and a determination to remain ignorant.

Think about that, because you have done this. Think about this now. The determination to remain ignorant is the one where you make a decision to go away from pursuing wisdom and pursuing your method, your path. And you just go, “It’s too hard. I don’t like this. It’s not easy for me, I don’t want it. Hard. And I’m just a little kid and I have to play some more.” When you do that, you are actually turning your mind away from Dharma and you are committing a very strong non-virtue. The other one is, “I don’t have to learn that. I know enough to get by. I’ll just read…, Who was that one that wrote about death and dying? A non-Buddhist. They wrote that you see a tunnel and you see a white light. Do you remember who that is? I’ll just read Ross’ book and I’ll be fine. Maybe I’ll read it, if I have time, but I really like to read other books better.” And this kind of thing. You have this kind of idea.

Sometimes, I’ll see a person in class with ‘attitude’ written all over their heads, and have no idea why they’re here. Why did they come? I don’t know, but they have attitude written all over their head; and the attitude is actually like putting yourself in chains because you are absolutely setting up that you are not going to have a positive rebirth, that you can sit in the presence of what could possibly be your own root guru, or at least a guru, a teacher, and just simply turn your mind away. Literally, what you would be doing there is to make your mind like a bowl filled with poison so that the milk that pours in there is tainted, and then you are responsible for tainting the milk within your own mind. So that kind of thing is the kind of thing that leads to rebirth in the individual hells. That kind of ignorance. That is an ignorant move to make. It is born of ignorance.

The individual hells are very strange, very unusual. I can describe a couple that I know of personally. One good example would be of an individual who perceives themselves to be stuck in the opening and closing of the door. Of course this is all relative and it is all a deluded perception. This is the kind of person that perhaps would remain stagnant within the course of their lives, locked themselves in, did not grow, wouldn’t grow, would not challenge themselves to go the extra mile and be kind towards others, remained extremely self-absorbed. They literally shut their eyes during the course of life. Again, that sounds pretty mild in terms of a sin. You could commit worse sins, but we are talking about sins against one’s own nature and those are important. Those are very important. So this person would be stuck in the opening and closing of the door and would experience the door being closed on them and would experience the door being opened again. They would experience it as though their bodies were literally stuck in that, again and again.

I have also seen sentient beings that are literally stuck walking up and down a hall. That’s it, walking up and down a hall. They are stuck calling, calling, calling for someone. Literally they go through bardo—and this will make sense for those of you that have taken the teachings. They will go through the bardo state: They will go through the experience of the white Bodhicitta, the experience of the red Bodhicitta. They will go through the experience of the appearance of the Dharmadhatu that is experienced as blackness. They will go through the re-awakening of the perception of the Buddhas and Bodhisattvas. They will go through the reawakening of the perception of the wrathful deities. Then they will enter into the bardo of becoming, and in the bardo of becoming they will immediately experience rebirth. It will be very disconcerting because suddenly they will be walking up and down a hall, trying to reach the others that they were so attached to. Those of you that have very strong attachments on a human level, try to imagine what this would feel like. They will continually try to reach out for the others and they will sort of see them, but sort of not see them because they are not really there. Try to imagine seeking the safety of a loved one, and it changes all the time. You don’t understand. That’s the kind of experience of someone in an individual bardo. They experience walking up and down the hall, literally, almost seeing safety and then feeling all of the feelings that would go with doing that endlessly. So that is the kind of experience that one might experience if one were to engage in a non-virtuous life and not practice Dharma. And it happens.

Now what we’re talking about today, once again, is the antidote. The purpose of talking about the disease is so that we can explore the antidote. The antidote should not be taken without an understanding of the disease. These kinds of life forms will also be registered. From our point of view they will seem like repetitive ghosts doing the same kinds of things again and again and again.

There are many different kinds of hell. There are hells of entrapment. There are hells of destruction in which one is literally cut up and then reassembled and all kinds of things, and they go according to the level of non-virtue that one has committed. Compared to the amount of sentient beings that are now physical as humans, the amount of sentient beings locked in those hells is inconceivably more. We cannot understand how many more beings are locked there than are now approaching awakening on the physical human level listening to Dharma. We cannot imagine how many of those there are.

Sometimes as one finishes the karma that has brought them to a lower hell realm, they will then go on to a higher hell realm which is less uncomfortable. What we are talking about is a playing out the grosser and heavier non-virtue and then cleaning up the more subtle and more lightweight non-virtue. One may graduate from one experience in the hells to another.

You may think, “Well this is inconceivable to me. I can’t understand that. Being stuck in a doorjamb? No way. Hell no! Frozen? No. Hell no! Frozen, burned up? Come on, that stuff doesn’t sound realistic to me. I can’t believe in that.” Well, let me ask you if you’ve ever had a nightmare? Who has had a nightmare? Will you raise your hand if you have ever in your life had a nightmare. Just pretty much everybody. That means that your mind has the capacity to manufacture a hell. So for you to say that there is no such thing and you will never end up there, after you’ve had a nightmare, it goes to show that you’re not thinking. Because if you can manufacture a nightmare, that is not different from manufacturing a hell realm. It is the same thing. The seed, the content, the potential is within the mindstream and it is due to non-virtue. That’s what it is.

So you know that that’s possible. You have been there in a very small way. When you have a nightmare you literally are, in a subtle way, reborn from the bardo of dreaming into this bardo of experience, which is also part of the bardo of dreaming. You are kind of reborn from one subtle element, one subtle level, to another. And this is the very same thing that happens in a much grosser and denser level for that person who is unprepared for death, which fortunately is not going to be you. Right? Good.

The Point: Pith Teaching by Jetsunma Ahkon Lhamo

July 22, 2016 by Jetsunma Ahkon Lhamo

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

“Calling the Tsewei Lama from afar” does not mean asking for gifts and wishes fulfilled. It’s about devotion and faith. I mostly get requests for favors. Of course I will try to fulfill anyone’s wish. But Buddhists should also practice and learn so they can help themselves. That’s the point, as there may not always be a Lama to call on.

Short Visualization Instruction by His Holiness Penor Rinpoche

July 19, 2016 by Jetsunma Ahkon Lhamo

The following is a short section of heart advice from His Holiness Penor Rinpoche at New York Retreat in Upstate New York:

At night before you go to sleep, visualize that Guru Padmasambhava, non-dual with the root teacher, melts into your central channel, and abides in your heart. Then from the Guru’s body light radiates and your whole body is filled with light. Have devotion, faith and confidence. Concentrate one’s mind on that. And then go to sleep. And in that way, you can carry on this practice.

Supplication & Longevity Prayer to Jetsunma

July 18, 2016 by Holly

A Supplication-Longevity Prayer to Jetsunma Ahkön Lhamo

HRI:

KHACHÖD SHING NA DORJE PAGMO DANG

In the realm of Khachod, she is Vajra Varahi,

ZAHOR YUL DU LHACHAM MANDARA

In the country of Zahor, the consort Mandarawa,

BÖD KYI TSUNMO AH KAR SALI DRÖN

In Tibet Queen Ahkartsayi-drOn,

LABDRÖN SEIMO LHADUL CHOKYI DRÖN

The daughter of Machig Labdron, Ladul Chokyi Dron and

KHAM CHOG AHKÖN CHANGCHUB LHAMO YI

Ahkon Changchub Lhamo of Kham.

YANG TRUL AHR’I KHANDRO JETSUN MA’I

Now reincarnated as the American dakini Jetsunma,

KU TSE’I GAL KYEN BARCHAD YING SU SOL

May the nonconducive circumstances and obstacles to your life

dissolve in the sphere of reality.

PHOMED TAG PA TEN PA’I NGO WOR SHUG

Remaining firm in the essence of authentic stable presence,

GONG PA RANG SHAR CHOKYI KHOR LO KOR

Turn the dharma wheel of self-originating enlightened awareness!

PEDMA’I RANG LUG DZIN PA’I CHO TSOG DEI

May this dharma place of our own Lotus Family tradition prevail

DZAM LING SA YI KYÖN GANG GYEI GYUR CHIG

Throughout this world of Jambhudvipa

Samaya ku sung tug kyi gya

Samaya sealed with enlightened body, speech and mind.

This is a mind revelation of Orgyen Kusum Lingpa

The Trap of Duality

July 16, 2016 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Tools to Deepen in Your Practice”

We see ourselves in a dualistic way. We have very concrete roles as to how that dualism plays out: in the way that we procreate, in the way that we die, in the way that we’re born. We have very exacting ways in which it plays out because of our belief systems, because of the system of duality. And we’ve had a long time to work out the kinks. So, when we believe in physical reality as being essentially real, we can find all kinds of facts and information and people who will agree with us.

And if you wish to avoid awakening to the primordial state, you’ll have lots of friends, because most everyone is locked into that confusion of the five senses. Like a dream. We know how it is when we’re in a dream. We may on some level understand it’s a dreamlike state, but the emotions are so strong. It just pulls us into it. A dream can be very sensual. It can be very alluring. It can be very stimulating in that you’ve had dreams with interesting things that happen and interesting colors, or something. But we’ve had all kinds of dreams. We’ve had all kinds of phenomena as well.

That’s a terrible obstacle. That’s a mean one, oh boy! Because when you are getting ready to generate the deity, you cannot even allow the deity to arise naturally, as it does, from the from the wisdom that is emptiness because your brain has a better idea. That’s unfortunate, because it is that wisdom that we need.

Here in Tantric practice, particularly with the Nyingma tradition, we are considered the ‘ancient’ ones, the oldest. They say, “How many Nyingmas does it take to change a light bulb? Well, none. We all meditate in the dark.” (much laughter). So we are the ancient ones and we like to meditate in the dark.

So in Vajrayana, what is the most precious capacity is that capacity to simply let go the thoughts, the conceptualization, the products of the five senses—you know, all the conceptual proliferations that we’ve built around what we sensed. It is letting go of that. It is opening the senses to allow the view. That is the wisdom that we really work on that becomes the very foundation for any accomplishment that we have on the Path. That’s the foundation for it.

His Holiness Khenpo Jigme Phuntsok on Dharma in the West

July 14, 2016July 14, 2016 by Jetsunma Ahkon Lhamo

The following is an excerpt from a public talk given by His Holiness Jigme Phuntsok:

As we begin here this afternoon, I would like to mention a little bit about the great deeds of our sole guide and protector, Lord Buddha Shakyamuni, who before he became the Buddha initially gave rise to the awakened mind, the Bodhicitta, after which he worked for countless aeons to accumulate merit, finally culminating in his enlightenment under the Bodhi tree in Bodhgaya, India. Then 49 days later, for the benefit of all those gods and human beings and many others who would benefit indefinitely in future times as well, he turned the Wheel of the Dharma for the first time to bring the precious and holy Dharma into the world. Now, in fact, this is the auspicious day which commemorates the first turning of the Wheel of the Dharma, and because of that I feel that all of the outer, inner and secret omens have come together to make this a most auspicious occasion.

Also at this time, on this fully endowed occasion, in this world the greatest country that exists, the most sublime, the most exalted country in terms of fame and freedom and glory which is unequalled by any other, is the United States of America. Today for the first time I find myself in the capital city of this great land teaching the Dharma, and I am filled with joy. Furthermore there are three reasons why I am filled with joy. I feel that the leaders of this great land, who are actually the leaders of the world, are men and women who are concerned with bringing peace to this world and establishing the beings of this world in bliss and happiness. Towards this pursuit, they work effortlessly because they have the noble qualities and the abilities and the intelligence to actually make this come about. So I feel that they are here close to us, and this is the first reason why I feel a sense of joy: knowing that leaders such as this are in this vicinity.

The second reason I am filled with joy is because the general population of the human beings who live here in the United States of America are people who are endowed with a great amount of power and a great amount of material wealth. Just by the fact that they live in this country they also have freedom—freedom of choice and human rights. The condition is fully endowed. And when I think about all the people of this country having such auspicious and wondrous conditions, it is a great marvel to me, which makes me very glad.

Thirdly, the environment of this place, the particular endowment of the external environment, is that it is quite beautiful. There are beautiful rolling hills and forests, and although it is of cyclic existence, it seems to be somewhat like a celestial realm, a god’s realm, rather than an ordinary city. To see such a beautiful place as it is, I also feel great joy.

I had heard about this place before in Asia where I live, and it’s not until today that I actually come here. Now that I’ve really come and I am able to see for myself just how fully endowed it really is, that all the things that I heard are actually true and inconceivable, truly, then I feel even more joyful.

Now, we are Tibetan Buddhists, and in Tibet there are many traditions of Buddhism. Amongst them is the great Palyul tradition, the founder of which was the Vidyadhara Kunzang Sherab. Kunzang Sherab’s sister was the great dakini, Ahkön Lhamo, and she was very important in helping to establish and uphold the Palyul tradition at the time when it was first initiated in the land of Tibet. The great omniscient mind of primordial wisdom, His Holiness Penor Rinpoche, is the one who recognized her, who lives here in this land , in this incarnation, , I am especially happy to find her so well, in good health and so happy. To meet her here at this time gives me a great amount of joy.

As for all of the rest of you, the assembly of disciples, it is clear to me that you have very strong faith in the Buddhadharma, and this is also something that is very wonderful. You see, in Tibet there are many thousands of students who have been training in Dharma for many years, so it is not difficult for them to have faith and devotion, but here it is something quite extraordinary because this is not a Buddhist country. It is clear to me because of the kindness of Ahkön Lhamo who has brought many of you to the path of Dharma that this is why you have made this connection and this is why your faith is so strong at this time. I am very happy to see how this connection has been made and to see how the Dharma is flourishing here due to her kindness.

Especially too, here in the United States of America, with His Holiness the Dalai Lama as the leader, many other great lamas have come to this land, have stayed here for long periods of time and have given the Dharma teachings extensively. I visited some of those places at this time, however, the Dharma center of Ahkön Lhamo is different. I haven’t seen or felt any other place like it. That is because in Ahkön Lhamo’s center there are many ordained Sangha members. To see the robes of the ordained is something that brings me tremendous joy—to see how the Sangha, or the ordained community, has been established in the center. So, in particular, due to having seen the Sangha community flourishing in this way, I am extremely happy.

Generally speaking, in whatever country the Dharma may become established, it is very important for there to be a combination of the fully ordained, the partially ordained and the lay householders as a gathering of what we call the community of the Sangha. If you have just only the lay community and no fully or partially ordained community, it is incomplete, and vice versa. To have all of the different categories of holders of the Pratimoksha precepts together maintaining the Sangha community, it is considered to be fully endowed and complete, and that is what I see here in this center.

In particular, the category of ordination known as getsul, or novice, which of course includes the fully ordained, means those who have renounced the ordinary life of a lay person and who have taken on the life of an ordained practitioner. Now this status is something extremely important for the survival of Buddhism in any country at any time. This is something quite different from those who are called ngakpa, or mantra precept holders, who have no ordination according to the Pratimoksha per se. It is different because the doctrine can completely decline and vanish, and has over the course of time completely declined and vanished in places where there are only those holding the mantra precepts. In order for the survival of Buddhism to be assured anywhere in the world at any time so that it will always be flourishing, it is totally dependent upon the survival of the ordained Sangha.

Also as well in terms of the survival and the propagation of the Doctrine following this point of the survival of those who hold the Pratimoksha precepts, particularly that of full ordination, there is a prophecy from Lord Buddha which states that for 500 years occurring in ten successive stages of time, the Doctrine will increase and be propagated in the regions of the world. Now there are other prophecies that have to do with the land of Tibet and the Doctrine spreading to the north and surviving only in the north and then later going to the west and surviving in the western countries. According to this prophecy about the survival in the north, this refers to Tibet, which is the northern Snow Land of Tibet, the northern region of the world, and so there, of course, the lineage of ordination has propagated and survived. Then also according to the prophecy that it would spread into the west, that seems to indicate the western world, not necessarily western Asia. So when we look at the world in general and see now how in fact the lineages of ordination are moving into the western lands, then we can see how this prophecy is actually coming to pass. This is also something to rejoice about.

Henceforth, in general, because of Ahkön Lhamo’s efforts, the Doctrine is being established in this place, and also the lineage of ordination, which I will also pray, I do pray now and I will continue to pray to be ever increasing, to always be fully endowed, and that due to this there may always be peace and happiness for all the people of this place.

The Basis of Vajrayana

July 13, 2016July 13, 2016 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Tools to Deepen Your Practice”

Today I would like to discuss the depth at which one practices. That is to say, how to avoid practicing in a superficial way where there is no mental or emotional investment. That’s really not the ideal kind of practice. It’s a little bit like watching TV, or listening to the radio, or something like that where you do it with half-a-mind, you know, and the rest of the time, of course, the mind is involved with other things. And so, we’ve all heard that we don’t want that to happen, that we want the mind to be gentled and stilled but yet we have a hard time understanding that really the key to that is the depth, the level, and the absorption with which we practice. That depth or that absorption is called the Dakini’s breath. That is actually what makes one’s practice relevant, delicious and sweet, meaningful and nourishing. Without that depth and that level of absorption, it’s very difficult to practice in any way that is more profound than say, recitation by rote. So that’s the effort that we want to make. In order to do that, I would like to explain things a little differently, perhaps a little more deeply than you may be used to.

One of the things that I would like to mention is that in Tantrayana, or the path of Vajrayana (which is the same thing), which is where we are now, you could say that the Path has two eyes or two legs, two supports. Another way to say it would be that the Path can be distilled to its essential nature in two words: wisdom and compassion. In fact one sees in many of the thangkas, the traditional paintings that are all around, pictures of a female and male in union, two lamas as consorts in union. And of course having ordinary minds and being used to billboards and stuff like that, we think “Oh, what is this?” But we shouldn’t look at those pictures with an ordinary mind because they have a profound meaning. The meaning of the union between lama and consort is the union of wisdom and compassion, the union of emptiness and method. The union of emptiness and method is the perfect balance, the perfect ship by which to cross the ocean of suffering. It’s the perfect vehicle. And of course, first we should understand what it means. Wisdom and compassion or emptiness and method. . . What does it really mean?

Well the meaning is this. First of all, wisdom is something that you cannot arrive at by accumulating facts, because facts are phenomenal. They are believed to be self-existing. They are part of samsara, even if they are very smart facts. Even if they are PhD-style facts! Even if they’re MD-style! No matter how many facts you know, you can never accumulate wisdom through the accumulation of facts, or what we would call the accumulation of knowledge. It’s not to say that the accumulation of knowledge is not necessary. If that were the case, then none of us would need training. We would simply sit and do our best at meditating.

Of course facts are necessary. It is necessary for us in our practice to understand how it is that the preceding lamas and excellent practitioners accumulated merit and how they accumulated tremendous achievement. It’s tremendously helpful to know facts, for instance, about the great lamas and the great saints and the Buddhas that have come in this time, and in other times, in order to understand with our ordinary minds what it is about them, how they come to be. In fact, to some degree, our ordinary minds do require satisfaction. And that’s where Vajrayana is ideal, because Vajrayana gives us ‘mental food.’ We have visualization. We have mantra recitation. We have the absorption in emptiness and then the springing from emptiness as the deity; and then the vajra confidence and the vajra pride. It’s busy work! Sometimes when people who are used to just sitting quietly and doing whatever it is they do, you know, when they have that habit of just sitting quietly, and there is a part of Vajrayana Buddhism in which you do sitting meditation; but if students only have that experience, they come here and they say, “Well, my mind is not calm. I’m reciting all this stuff and I’m really stressed because I can hardly pronounce it. And the tunes—forget about it. And so there!” And of course the response to that is, “Well really in Vajrayana the task is not to calm the mind. The task is to awaken to the emptiness of all nature,to awaken to emptiness, that is, to perceive emptiness.”