Uncategorized

The following is an excerpt from “Buddha in the Palm of the Hand” Nam Chö Ngondro revealed by Terton Migyur Dorje:

PAL KUNTUZANGPO LA CHAG TSAL LO
I prostrate to the glorious Samantabhadra

DAL JOR DI NI SHIN TU NYED PAR KA
This precious human birth is extremely difficult to obtain.

CHI DANG CHI LA KYE KYANG MI TAG CHI
All things born are impermanent and must die

GE WA CHÖ LA BED NA SANGYE GYU
If one perseveres in virtuous Dharma, this is the cause for becoming Buddha.

DIG PA GANG CHE DE TA’I RIG DRUG KHYAM
Whatever negativity is produced will cause one to wander in the six realms.

YI DAG TRE KOM DÜD DRO LUN PO DANG
Hungry spirits suffer from hunger and thirst, animals from stupidity,

NYAL WA TSHA DRANG MIKYE GE NA CHI
Hell beings from heat and cold, humans from birth, old age, sickness and death,

LHA MIN THAB TSÖD LHA YI DUD NGAL YÖD
Jealous gods from warfare, and even gods (Devas) also have their own suffering.

Jetsunma Ahkham Lhamo was an emanation in human form of Arya Tara, the holy mother of all the Buddhas. She was born in the province of Do Kham, in Ah Chog Drolhey village in the Bubor Mountains of the Palyul region of Tibet. This place has all ten positive auspicious signs present. Her father, Dorje, came from the highly revered family heritage of Mutshaga, and her mother was a wisdom Dakini named Gurutso. She was born around the later part of the eleventh Rabjung (according to the Tibetan Calendar), which corresponds to the later half of the seventeenth Century A.D. She was the youngest sister of Rigzin Kunzang Sherab.

She started her education with reading and writing at an early age, and she learned without much effort. Together with Rigzin Kunzang Sherab, she received many teachings from Terton Migyur Dorje and Khedrup Karma Chagmed, who was the emanation of (Lotsawa) Chogro Lhuyi Gyaltsen, as well as teachings from many other scholars and accomplished masters. With them, she perfected her study and practice of both Sutras and Tantras beyond any doubt.  She entered with perseverance into single-pointed practice at various undisclosed places, and many meditational deities appeared to her and gave instructions to her. Through her practice she purified all illusory phenomena into primordial non-conceptual pure awareness, and became a ruler of the realm of Kuntuzangpo.

She lived on the mountain ridge towards the east of Palyul Namgyal Changchub Chöling (Palyul Monastery) and unceasingly turned the wheel of Dharma to a large community of Ani disciples, gradually turning that place into an expansive Ani Gonpa. Thus the location was called JOGONGDONG (nunnery on the ridge) and because of the huge numbers of nuns with red robes, that whole area has been called DRONGMAR TENG (red knoll village) ever since that time. In short, through turning both wheels of Dharma – both teaching and practicing – Jetsunma trained numerous students, not only as Buddhist scholars but many of them became highly realized practitioners.

When she saw that her activities to benefit the doctrine and her students had reached the limits of this lifetime, she passed into the peaceful Dharmata. While her holy body was being cremated, her skull flew over and landed on top of the throne of Rigzin Kunzang Sherab in the place where he used to give Dharma teachings. Since that time, that place has been used as a sacred cemetery and to this day, all the revered Lamas of Palyul Monastery have been cremated there.

Additionally, her skull has been used as THOEYAB during all major accomplishment ceremonies in Palyul Monastery to invoke the blessings even up to the present day. I heard there is an awakened reincarnation of her who has been born in America.

Excerpted from Palyul Namgyal Changchub Chöling Ge Denrap, a history of the Palyul Lineage, written by Mupo, a contemporary Tibetan scholar and historian. Originally published in China, May 19, 2002, Seventeenth Rabjung Iron Horse Year. Reprinted in Taiwan. [Ed note: The first Jetsunma Ahkön Lhamo has sometimes been referred to as Genyenma Ahkön Lhamo]

A slideshow compiled by a student of dharma who was inspired by the compassion retreats of Jetsunma Ahkon Lhamo:

The following is a brief history of Kunzang Palyul Choling:

The following is adapted from an oral commentary given by His Holiness in conjunction with a ceremony wherein he bestowed the bodhisattva vow upon a gathering of disciples at Namdroling in Bozeman, Montana, November 1999:

The next branch involves [making] confession. From beginningless time, throughout countless life-times, we amassed negative karma and non virtue before we encountered the dharma. As followers of the teachings in this lifetime, we still engage in non-virtue and accumulate negativity. Consider all that negativity to be like [the result of] having ingested poison. Knowing that as poison that will certainly end your life unless you apply an antidote to neutralize it, you immediately apply the antidote. That is exactly how you should feel about the nonvirtue accumulated in the past and present.

With tremendous remorse, confess your accumulation of non virtue and vow that from this time onward, even at the cost of your life, you will no longer repeat the same pattern of negativity. Then focus on the objects of refuge in the space in the front, the buddhas and bodhisattvas of the ten directions. Supplicate, knowing that in your omniscience they will always look upon you and bless and purify you. Pray to them with heartfelt faith and devotion, and with genuine remorse for your accumulation of negativity, feel confident that all negativity is completely purified. Confession is the antidote for anger. In anger, people commit many grave errors, such as even the taking of others’ lives.

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Reclaiming Our Merit”

This is a really difficult time, not only for the Sangha, but it’s really a direct reflection of what we’re seeing on our planet right now. There is corruption in business and government like I’ve never seen before. Many of us have become professional samaya breakers, meaning that we have not kept our commitments and, in many cases, have dropped our robes, or whatever. And because we are lost in samsara, we simply don’t understand cause and effect. Not only are they connected, but they arise interdependently. Time and space is our delusion. Cause and effect arise at the same instant.

So exacting is cause and effect. Yet we have not really milked the essence out of that understanding so that we can create better lives for ourselves, or practice for ourselves and make a deeper commitment for ourselves. We simply have not utilized what we have received. And here in this time, you don’t know where to look, left or right. What is pure, what is sacred, what is wholesome? All of it seems to be confused and dark; and right now our hearts are heavy. We were so innocent when we were younger, and some of you that are still young are still innocent, so innocent thinking that can never happen to us. So learn.

In this time of debilitating darkness and confusion, we have to strengthen ourselves. I’ve had students propose the question to me: What is the benefit of the robes?  I look around at you and I say to myself, ‘Aren’t you terrified to be without them?’  Well you should be, because these robes now are like a shield of virtue. You are what we have. The power of the Buddha’s blessing is such and the robes are so potent that a quorum is considered four ordained monks and nuns with yellow robes. That quorum has the power and the stamp of the Buddha’s blessing. We can get four other people together and you won’t have the same conditions. And even knowing that, we barely use it. It’s so powerful. It’s such refuge in these dark times. And yet we don’t call up three of our friends and say, ‘Hey, you know, let’s get together and pray for the world. Or maybe we should get together and pray for our Sangha.’

You have, on your bodies, the most excellent and extraordinary tool one can have in this time other than realization and giving rise to the bodhicitta. If you think somehow that compassion and realization and awakening are separate, you are fooling yourself because they are the same essence, the same taste.

We are approaching this really dark time, where lamas are sick, things are happening to people that we know and love; monks and nuns that we had great hope for, great hope for, have gone. And so what are we left with?  We are left with this. How many lifetimes do you think it took you to earn wearing these robes?  And for those of you who are in the halfway step, wearing your red and white robes, I appreciate that, too. The genyen population and the genyen Sangha, myself included, having been genyen for many lifetimes, many lifetimes, this is a support. But the real princes and queens of our Sangha, our Dharma, this is the ordained community. The more often you get together with your yellow robes and make prayers together with depth and honesty and true compassion; and seeing what is happening in this world, give rise to that compassion in a certain way, the power that you wield is phenomenal. But we’re kind of like this: ‘Oh, I can’t do it. Oy, oy, oy.’ We suddenly all became Jewish.  Oy, oy, oy. I’m half Jewish. I can say it.

But that’s how we are. We got into kind of crying, kind of whining like babies. We have so much power if we will only utilize it with faith. The reason I wanted to talk about that is because it’s important that you guys who are ordained have real confidence in the fact that you are wearing the Buddha’s robes. You have to think, ‘I have this jewel. I have this nourishment that I can pass on and give to others.’ I want you to be cognizant of the power of the commitment that you keep. And you must keep it squarely and purely in order for it to provide for you the protection and nourishment that you need. So as far as I am concerned, the ordained community are the nectar of what we can do here. I would love to see you all take more initiative in practicing together and understanding that four is a quorum and that you can change things.

And even beyond that, I want to talk about not only the corruption of this time and the darkness of this time, but I’d like to say that this time has been predicted and taught about and we knew it was coming and nobody believed. This is the time when even the most profound Dzogchen teachings are passed out like candy; and I’m afraid it’s often passed out like seeds thrown onto cement. And why is that the case?  Well, lamas predicted when the conditions might be right to give Dzogchen teachings, so you either get them or you don’t. You get them based on the capacity and generosity and accumulated virtue of the lama, or you don’t get them.

And the reason why this is happening is because we haven’t bothered to create the foundation upon which these kinds of practices, wisdoms and awarenesses are built. And if they are practiced with no foundation, there is no result. You are at the circus. You are seeing phenomena in your head. And once phenomena is perceived, you’re off. You’re lost without a compass.

A YouTube Video Teaching by Jetsunma Ahkon Lhamo:

The following is respectfully quoted from “Buddha in the Palm of the Hand” Nam Chö Terma Revelation by Terton Migyur Dorje:

MA NAM KHA DANG NYAM PAI SEM CHEN THAM CHED
May all motherly sentient beings equal to space

DEWA DANG DEWAI GYU DANG DEN PAR GYUR CHIG
Achieve happiness and the causes of happiness

DUG NGAL DANG DUG NGAL GYI GYU DANG DRAL WAR GYUR CHIG
May they be free from suffering and the causes of suffering.

DUG NGAL MED PAI DEWA DAM PA DANG MI DRAL WAR GYUR CHIG
May all never be separated from the sacred happiness which is sorrowless

NYER RING CHAG DANG DANG TRAL WAI TANG NYOM CHEN POI NGANG LA
And free from the partiality of attachment and aversion. May they live believing in

NEI PAR GYUR CHIG
The equality of all that lives.

Sending and Receiving:

While exhaling from both nostrils, consider that all of one’s merit and the root of all virtue

Is sent forth to all parent sentient beings who equally receive it. Meditate that all sentient beings

Experience immeasurable happiness.

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.

Copyright © Jetsunma Ahkon Norbu Lhamo All rights reserved