beginning student

The Nature of the Path

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The following is an excerpt form a teaching by Jetsunma Ahkon Lhamo called “Commitment to the Path”

I like to see students start off kind of smallish and grow bigger in their practice, because I think that is more realistic.  The best way to start out our practice is to understand what Dharma is trying to accomplish—what are the faults of cyclic existence and what are the results of practicing Dharma—to get a clear idea of that so that we can see for ourselves that this is a beneficial thing, so that we don’t have to argue with ourselves further down the path when it’s not appropriate any more.

So these teachings that I would like to give you are designed to get you to progress.  They are made to get you somewhere.  You are not meant to stay where you are on the path.   One progresses and that means change.  You know, that scary word.  So we have to ask ourselves then: What is Dharma engineered to do?  How does that change take place?  What does it look like?  What does it mean?

Well, first of all, look at something that is not Dharma.  Look at whatever sense of spirituality or religion you have that is not Dharma.  If we look at the ideas that we have generally as a culture about spirituality, spirituality is like salt.  It’s a condiment, a little ketchup on the hot dog of life.  It’s a flavor, but it’s not nourishment.  It doesn’t give you what you need every moment of every day necessarily, unless you yourself find a way to relate to that faith so strongly.

With Dharma, it’s a different story.  You don’t ever have to feel your way around.  You are never walking around in gray zone.  You can do practice.  You were taught how to increase your knowledge and your wisdom. You go from one practice to another to another to another through the different levels.  You can move through them according to your habitual tendency and your karmic propensity.  So there is something exacting, something like a method.

The reason why is that Dharma is not meant to act as a barbiturate, to calm you.  It’s not Valium.  It’s not meant to soothe you and make you feel more comfortable.  It’s more like if you could imagine your life as being a dark room, like any other room—filled with furniture. And it’s very dark.  You can’t see a thing.  This is kind of your life as a sentient being, because we really don’t come into this world understanding anything about cause and effect or how to make ourselves happy.  We come into this world unknowing, with only habitual tendencies.  That’s all we come in with, deep habitual tendencies from previous experiences.

So in a way, our lives are like this dark room, filled with obstacles. By now, now that we’re getting a little long in the tooth, we know there are obstacles. We’ve had them.  Some of them, anyway.  Doubtless there are more to come.  So we think of our life like this room with furniture in it and you’re supposed to get from the birth door to the death door successfully and make some progress in the meantime.  Well, if it’s pitch black and there are all these things in the room, the chances that you are going to walk through without knocking yourself into oblivion are pretty slim.  So the way that Dharma works is it forces you to turn on the lights.  You have to look at obstacles.  You have to look at what is in that room.  With another kind of faith you might think that the best thing to do is think positive and be positive and plaster good thoughts on your head. You know, just try to be kind of upbeat and make the best of everything.  All good ideas. But when you are stumbling through a pitch black room and there is a lot of furniture in there, you are going to trip.  And no amount of positive thinking is going to get you through that room successfully.  No amount of positive thinking is going to keep you from entering that last door.  Nobody has done it yet through positive thinking.

So Dharma’s tendency, rather than act like a soother or a barbiturate or something that is calming, Dharma turns on the light.  Dharma says, “Look folks, here is what’s happening.”  You are born, but you don’t remember how you got here.  There are uncountable cause and effect relationships since time out of mind that have formed into habitual tendencies and karmic propensities. And here you are born as a child.  How did you get those parents?  How did you get in this world?  How did this happen?  That’s what I said when I woke up as a kid.  What’s wrong with this picture?

So we find ourselves here and we’re kind of helpless.  That’s one of the teachings that the Buddha gives us. That in truth, we are all the same and in our nature we are exactly the same; but in our ordinary appearance as sentient beings, we are in a state of confusion.  We do not understand cause and effect relationships, because we can only see this present lifespan. We have had so many lifespans to give rise to causes in an amazing amount of time, since time out of mind.  So we have no understanding of this.

Dharma teaches us that all sentient beings, while we are the same, and while we are wandering in confusion, have one thing in common and all of our activity is geared towards that.  And if you think about it, you know that it is true.  Even when we are doing for others, until we really have given rise to compassion, we’re always trying to be happy.  It’s natural.  The organism wishes to be balanced and at peace, happy.  But we don’t understand what balanced and at peace is.  So we keep grabbing for stuff.  Yet Lord Buddha teaches us all that we are suffering due to desire.  It’s not that you don’t have something that makes you suffer, but your reaction to the not having it…that is most of the suffering.

© Jetsunma Ahkön Lhamo All Rights Reserved

 

Stopping the Merry-Go-Round

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The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Antidoting the Mantra of Samsara”

Now, during this practice, with our whole body we’re purifying body karma arising from the non-virtuous activity that we have engaged in since time out of mind, when instead of going for refuge, we went for ice cream.  So instead, now we are actually using our body, speech and mind—using the body by making prostrations, using the speech by reciting, and using the mind by remaining absorbed and visualizing.  Now we are training in the same way that a body builder trains a muscle. He develops and trains that muscle by pumping it and working it and working it.  Now we are working to sharpen our focus, not to be simply reactive and discursive the way we are in samsara going towards meaningless goals with no distinction whatsoever.  I mean, we’ll follow anything!

Instead of going for meaningless goals that have no meaning whatsoever, instead now we are training body, speech, and mind to be single-pointed for the first time.  This is pretty amazing!  I mean, think about it.  For the first time, single-pointed.  I take refuge in the Buddha, in the Dharma and the Sangha.  And if you do it with your body, speech and mind, the potency of reciting that 100,000 times is extraordinary!  Simply extraordinary!  I mean, completing 100,000 repetitions of the refuge mantra and prostrations is an extraordinarily life-changing experience.  It’s like stopping the merry-go-round for a minute. If you were born on a merry-go-round and your movement was invisible, and then suddenly you stopped, don’t you think that something inside of you would go, “Whoa! Whoa!  Whoa!  What’s this?  This is new!”  And that would be the beginning of a new kind of experience.  And it takes the weight of that kind of practice to make that happen.

Copyright © Jetsunma Ahkon Norbu Lhamo.  All rights reserved

The Foundation of Dharma

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The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Commitment to the Path”

Today I would like to begin to lay the foundation by which we will practice. Even for those of us that have been practicing for some time, if we lose the foundation or if the foundation, like in the analogy of a house, becomes weak or compromised in any way, it’s not long, then, before the house will topple or the house will lean or become unstable.  It’s like that with our practice.  If certain fundamental thoughts are not stable in such a way as to hold up the rest of our practice and support us on the path, then eventually our path, our practice, will decay, decline in some way.

Although practice, like life itself, is often cyclic, sometimes we feel we are in a position to do more practice and other times we are in a position to do less practice.  Still in all, we have to make sure that we’re able to make slow and steady progress. The reason I say slow and steady progress is because oftentimes new students will trip themselves up by trying to go too fast without the depth of understanding.  It’s exactly like building your house on sand.  It’s exactly like that.  We want to go into the neater stuff; we want to go into the cooler stuff.  We want to learn the stuff that makes us look exotic when we practice, but none of us will really be practicing in truth if we don’t have certain foundational ideas and if we don’t constantly review them over time and constantly make them part of our contemplative life.

Of course those thoughts are engineered to turn the mind toward Dharma.  In order to turn the mind toward Dharma, we have to have our eyes opened.  We can’t be lightweights; we can’t be bliss ninnies.  We just can’t say, “Oh, it’s so cool to practice Dharma.  Let’s go on.”  We have to understand why we are practicing Dharma, because Dharma is a path and a lifestyle and a method that one has to use throughout the course of one’s life.  We have to be consistent.  We have to be persistent.  It can’t be the kind of faith that you have only on Sunday mornings or only on liturgical holidays.  It’s a walking-through-your-life kind of thing, and it requires you to make enormous changes. Behavior and ideas that may have been acceptable before will gradually become unacceptable – not in a way that you should be filled with guilt or shame.  It’s not like that.  It’s more like when you really understand the Buddhadharma and you understand what samsaric existence is, and what the display of one’s nature is, it will become more natural to practice the bodhicitta and to give rise to compassion, to caring for all sentient beings.

In order to proceed effectively on this path that challenges us every moment of every day, we have to remain focused, remain mindful in ways we never thought we could or we’d ever have to.  And the reason why again is that Dharma does not simply come from magical thinking.  It does not come from the stars.  It does not just descend upon us on some lucky day for no apparent reason.  Dharma is the awareness of cause and effect relationships.

Now for me, that’s why Dharma makes so much sense.  I know when I first introduced some of the ideas of Dharma to my students, they were, you might say, a little resistant.  They would think things like “You mean, like path?  Like you have to do something every day?  Like you have to change the way you think and the way you act?  I mean, couldn’t we just like get salvation?”  And that’s the idea.  We’ve been raised with the idea that religion is like a condiment on the plate of life.  You know, something to sweeten it up with or salt it up with.  A little oregano on the pasta.

But in fact, we find out that we have to learn something different.  Dharma becomes our heart.  Dharma becomes enthroned on the mind and heart.  And the reason why is that Dharma has to accomplish something that is very breathtaking.  Dharma has to accomplish something that is enormous, that seems almost inconceivable.  It has to take our perception of ordinary samsaric cyclic existence, which is a state of delusion, a state of non-recognition, and it has to transform our capacity to be able to recognize our own innate nature.  Yet, everything about us is geared to function in duality.  Two eyes, two nostrils.  All of our senses are extensions of our ego, so they always work to function in duality.  So how can this thing happen?  We ask ourselves, what in the world, what kind of experience, what kind of event could turn us around to where our perception could become so clear that we could be like the Buddha, awake to our primordial wisdom nature.

Well, what is it that Dharma is supposed to do, exactly, and how does it do it?  The idea is to have a path on Dharma that is exacting and is a method that takes you to a to b to c to d, and also is flexible.  You can go from a to d to m to t.  Dharma is suitable for all sentient beings, because there is some element of Dharma that is compatible with one’s own karma.  So it’s not a general here’s-the-true-label for everybody.  There are teachings that the Buddha gives that are incontrovertible.  They will never change.  They are about the nature of samsaric existence.  Yet the path is individualized.  For instance, I really like to practice Guru Yoga.  That’s my thing.  That’s what I do.  And somebody else might really like to practice Vajrakilaya.  Ultimately it’s the same practice.  One is a peaceful practice, one is a wrathful practice. One is based on deepening the connection with the root guru.  The other is also based on that, and is also based on very actively manifesting one’s compassion.

© Jetsunma Ahkön Lhamo All Rights Reserved

 

 

Spirituality in the West

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The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Marrying a Spiritual Life with Western Culture”

How does our culture affect our sense of personal practice, our sense of taking refuge?  How does it connect with all of that?  We find ourselves in a difficult situation. We are really limited, and we can’t see where the limitation is coming from. We don’t know how deep we can quest or search, and how profoundly we can make the connection between the external environment, between the ordinary view, and our deepest, most intimate spiritual nature. We feel somewhat limited in knowing how we can make that connection.

Let’s look again at some very important factors.  Think of how we follow religion in our country. For the most part, here in the West, we believe religion is one of the many things that you should have in order to live a moral life.  It’s part of the palette of a moral life, but it may not be the basis of a moral life. This is kind of interesting, isn’t it?  Many of the people who are deeply religious, according to our society’s capacity, have adapted their religion from their upbringing. Somehow they got the message that in order to be part of that big, successful, materialistic picture you have to maintain a certain status quo concerning moral, ethical and spiritual issues. It isn’t your heart.  No, you wouldn’t want that, because that’s that flaky stuff. It’s really hard to have all that you’re supposed to have if this religious thing is so in your heart that it is your heart, that it speaks to you every minute, that all of your decisions are based on what you know to be true spiritually. There’s not much chance that you’re going to be the big accumulator your parents hoped you would be if you go like that. So religion is tamed.  It becomes insipid.  It becomes a thing that we do as part of the whole picture of who we are, but it does not really nourish us in the way that we want it to.  And we end up blaming the religion or the minister or the teacher or the prayers or something. In America, our religious spiritual picture is not empowered. It is not deepened, not in the way that would set us on fire. I don’t mean this in a fanatical way. I mean this in a way where we are never very far from what feels like spiritual truth, from what we know to be good, from what we know to be deep and meaningful. It is very difficult for us to maintain that kind of spirituality in this culture.

We are told, for instance, that in order to be a good person you have to do a certain amount of church-going. That church-going idea is deadly.  It’s really the antithesis of a spiritual path. And I find that here as well. Our Sangha also plays church. Whenever I see one of us do church-going, I don’t know what to do. That church-going thing drives me nuts!  When we come here, on the proper days—Sunday, during retreats and maybe for a midweek class—we think, “Well I’m here.  It’s Sunday and I’m fulfilling my spiritual obligation.”  We have that church expression: We look all spiritual and fulfilled and we say the nice things. Going to church in that way is deadening and disempowering.  It’s a very destructive way to approach our spiritual life. Our spiritual life is something that requires no church. It requires no temple. It is an ongoing, internal, profound experience to which we have to marry. We shouldn’t marry simply because we’ve come of age, which many of us do, but because we are truly wed in our hearts and our minds with a deeper kind of friendship and understanding regarding our spiritual path than we’ve ever known before.

Copyright © Jetsunma Ahkon Lhamo.  All rights reserved

 

Meditation Instruction: Tonglen

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HHPR and JAL

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo:

I would like to show you one more technique that you can use. This is a very common technique. It’s a sending and receiving, but with a slight variation.

The first time that I met His Holiness Penor Rinpoche,  this was the first thing he told me to do. His Holiness asked me, “Do you wish there to be no more suffering?”

“Of course! Of course, this is my only wish.”

Then he said, “As a Bodhisattva, will you take on the suffering of others, if you have the opportunity?”

I said, “Of course!”

And then he said, “Do you think if you do, that it will harm you?”

I said, “No, of course not. How can love harm somebody? That’s ridiculous!”

And he said, “Well, I’ll tell you, when you have faith in the Three Precious Jewels, the Buddha, the Dharma and the Sangha, and you align yourself with the great purpose of the Bodhisattvas, then you have nothing to fear.” And he said, “In that case, let me teach you how to practice.” He said, “Every breath that you take, every moment that you walk around, your breath is a cycle of OM, AH, HUNG.”

OM. We take in the suffering, no matter what it is, of all sentient beings, no matter who they are. We breathe it in. OM.

AH —is the space between the inhale and the exhale. AH is an immediate meditation on non-duality with the Three Precious Jewels, an immediate meditation on the nature as it is—inseparable, indivisible, free of concept. So there’s that meditation. AH.

And then, HUNG. Breathe out all of the virtue and merit that you and all practitioners have accomplished in the past, in the present and in the future. (This is like a spiritual credit card deal. You get to borrow on what you hope you’re going to do later).

So it’s OM, I take in the suffering of all sentient beings. I’m not separate. AH, I rely on the Three Precious Jewels. I am inseparable from the Three Precious Jewels. I rely on the strength of the Three Precious Jewels. And I am that. HUNG, I offer all of my virtue and merit, all the good I have ever accomplished in the past, present, and future, for the liberation and salvation of all sentient beings, every breath.

To walk past poor people, different colored people, people of different religions, and breathe in their suffering, breathe it in, really breathe it in. Hold your place, hold the line. Hold your place as a representative of the Buddhas and Bodhisattvas on this earth with confidence, vajra courage. Then breathe out to them all of the virtue and merit that you have accomplished in the three times. Every breath of your life. It’s very, very hard to do at first because you get a little obsessive. OM-AH-HUNG, OM-AH-HUNG. People that have practiced watching the breath realize that once you start watching the breath, the breath starts acting weird. But little by little, you practice and you get through that. It becomes a very natural, sincere and very deep intention. Freely, I take on. Spontaneously, I abide naturally. Freely, I offer what I have. In a way, you become like a circle, inseparable from all that is, inseparable from others. You have the sense, eventually, of breathing for them, of inhaling and exhaling for them, of carrying them, of being completely inseparable from them. In that meditation, you find yourself just singing, ‘I love you.’. Is it okay for a Buddhist to say something, oh I don’t know, gushy? Yes it is. Because although the Buddha used different words, like compassion, in the west we are more familiar with the word ‘love.’ And so, to hold ‘all that is’ within you and from that place of mystical awareness, instead of painting a picture, ‘I love you,’or an affirmation, ‘I love you,’ to know from the depth of your being, ’I love you,’ it will change your life. And it will change our community if we begin to practice in that way.

Here we are asking for recognition. Not just saying the words. Not just doing the practice. But recognition. This is a different step. If we are going to be potent in our spiritual lives, and if Buddhism is going to be a potent force in this world, that’s where it has to start. And the great thing about spiritual practice is that there is no time better to start it than right this minute. I’d like to invite you to participate in that.

Now you know my everlasting practice. This is what I do all the time, because my teacher told me to, and I wish to repay his kindness. So I’m doing that all the time. I also find that when I meditate in a mystical way, and experience, accept and awaken to the inseparability and non-duality of all that lives—the sameness, the equality of all that lives—I’m always inspired, because there’s nothing else but to offer all that I have—my feet, my legs, my torso, my arms, my neck, my head, everything—for the liberation and salvation of all sentient beings. This is how to be moved by your practice, to be deep in your practice. This is why you’re wearing the robes, because you are ministers. It’s hard for us to understand because of the cultural change, but you are ministers. Make circumambulation around the Stupa. Pray to Guru Rinpoche as sincerely as you can that this pact that you have made is sealed. Pray that you will accomplish this. Pray that you will be a spiritual voice in a world that is longing to hear such a voice.

Copyright © Jetsunma Ahkon Norbu Lhamo All rights reserved

 

The Potent Nectar of the Seven Line Prayer: Video

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The following is a full length video teaching by Jetsunma Ahkon Lhamo on the Seven Line Prayer:


Video streaming by Ustream

Copyright © Jetsunma Ahkon Norbu Lhamo All rights reserved

What Makes You Not Buddhist: Dzongsar Jamyang Khyentse Rinpoche

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The following is respectfully quoted from “What Makes You Not Buddhist” by Dzongsar Jamyang Khyentse Rinpoche:

Sometimes out of frustration that Siddhartha’s teachings have not caught on enough for my liking, and sometimes out of my own ambition, I entertain ideas of reforming Buddhism, making it easier–more straightforward and puritanical. It is devious and misguided to imagine (as i sometimes do) simplifying Buddhism into defined, calculated practices like meditating three times a day, adhering to certain dress codes, and holding certain ideological beliefs, such as the whole world must be converted to Buddhism. If we could promise that such practices would provide immediate, tangible results, I think there would be more Buddhists in the world. But when I recover from the fantasies (which I rarely do), my sober mind warns me that a world of people calling themselves Buddhists would not necessarily be a better world.

Many people mistakenly think that Buddha is the “God” of Buddhism; even some people in commonly recognized Buddhist countries such as Korea, Japan and Bhutan have this theistic approach to Buddha and Buddhism. This is why throughout this book we use the name Siddhartha and Buddha interchangeably, to remind people that Buddha was just a man and that this man became Buddha.

It is understandable that some people might think that Buddhists are followers of this external man named Buddha. However, Buddha himself pointed out that we should not venerate a person but rather the wisdom that person teaches. Similarly, it is taken for granted that reincarnation and karma are the most essential beliefs of Buddhism. There are numerous other gross misconceptions. For example, Tibetan Buddhism is sometimes referred to as “lamaism,” and Zen is not even considered Buddhism in some cases. Those people who are slightly more informed, yet still misguided, may use words such as emptiness and nirvana  without understanding their meaning.

When a conversation arises like the one with my seatmate on the plane, a non-Buddhist may casually ask “What makes someone a Buddhist?” That is the hardest question to answer. If the person has a genuine interest, the complete answer does not make for light dinner conversation, and generalizations can lead to misunderstanding. Suppose that you give them the true answer, the answer that points to the very foundation of this 2,500-year-old tradition.

One is a Buddhist if he or she accepts the following four truths:

All compounded things are impermanent.
All emotions are pain.
All things have no inherent existence.
Nirvana is beyond concepts.

These four statements, spoken by the Buddha himself, are known as “the four seals.” Traditionally, seal means something like a hallmark that confirms authenticity. For the sake of simplicity and flow we will refer to these statements herein as both seals and “truths,” not to be confused with Buddhism’s four noble truths which pertain solely to aspects of suffering. Even though the four seals are believed to encompass all of Buddhism, people don’t seem to want to hear about them. Without further explanation they serve only to dampen spirits and fail to inspire further interest in many cases. The topic of conversation changes and that’s the end of it.

The message of the four seals is meant to be understood literally, not metaphorically or mystically–and meant to be taken seriously. But the seals are not edicts or commandments. With a little contemplation one sees that there is nothing moralistic or ritualistic about them. There is no good or bad behavior. They are secular truths based on wisdom, and wisdom is the primary concern of a Buddhist. That is not to say that we have license to be wicked or immoral.

Broadly speaking, wisdom comes from a mind that has what the Buddhist calls “right view.” But one doesn’t even have to consider oneself Buddhist to have right view. Ultimately it is this view that determines our motivation and action. It is the view that guides us on the path of Buddhism. If we can adopt wholesome behaviors in addition to the four seals, it makes us even better Buddhists. But what makes you not Buddhist?

If you cannot accept that all compounded things or fabricated things are impermanent, if you believe that there is some essential substance or concept that is permanent, then you are not a Buddhist.

If you cannot accept that all emotions are pain, if you believe that actually some emotions are purely pleasurable, then you are not a Buddhist.

If you cannot accept that all phenomena are illusory and empty, if you believe certain things do exist inherently, then you are not a Buddhist.

And if you think that enlightenment exists within the spheres of time, space and power, then you are not a Buddhist.

So, what makes you a Buddhist? You may not even be born in a Buddhist country or to a Buddhist family, you may not wear robes or shave your head, you may eat meat and idolize Eminem and Paris Hilton. That doesn’t mean you cannot be a Buddhist. In order to be a Buddhist, you must accept that all compounded phenomena are impermanent, all emotions are pain, all things have no inherent existence, and enlightenment is beyond concepts.

It’s not necessary to be constantly and endlessly mindful of these four truths. But they must reside in your mind. You don’t walk around persistently remembering your own name, but when someone asks your name, you remember it instantly. There is no doubt. Anyone who accepts these four seals, even independently of Buddha’s teachings, can be considered to be on the same path as he.

When I tried to explain all of this to the man next to me on the plane, I began to hear a soft snoring sound and realized that he was sound asleep. Apparently our conversation did not kill his boredom.

I enjoy generalizing, and as you read this book, you will find a sea of generalizations. But I justify this to myself by thinking that apart from these generalizations we human beings don’t have much means of communication. That’s a generalization in itself.

By writing this book, it is not my aim to persuade people to follow Shakyamuni Buddha, become Buddhists, and practice the dharma. I deliberately do not mention any meditation techniques, practices or mantras. My primary intention is to point out the unique part of Buddhism that differentiates it from other views. What did this Indian prince say that earned so much respect and admiration, even from skeptical modern scientists like Albert Einstein? What did he say that moved thousands of pilgrims prostrate themselves all the way from Tibet to Bodh Gaya? What sets Buddhism apart from religions of the world? I believe it boils down to the fours seals, and I have attempted to present these difficult concepts in the simplest language available to me.

Siddhartha’s priority was to get down to the root of the problem. Buddhism is not culturally bound. Its benefits are not limited to any particular society and have no place in government and politics. Siddhartha was not interested in academic treatises and scientifically provable theories. Whether the world is flat or round did not concern him. He had a different kind of practicality. He wanted to get to the bottom of suffering. I hope to illustrate that his teachings are not grandiose intellectual philosophy to be read and then shelved, but a functional, logical view that can be practiced by each and every individual. To that end I have attempted to use examples from all aspects of all walks of life–from the romantic crush to the emergence of civilization as we know it. While these examples are different from the ones Siddhartha used, the same message Siddhartha expressed is still relevant today.

But Siddhartha also said that his words should not be taken for granted without analysis. So, definitely someone as ordinary as myself must also be scrutinized, and I invite you to analyze what you find within these pages.

Back to Basics

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

In Vajrayana, Guru Yoga is a preliminary stage practice from Ngondro. And without it there will be little benefit in later practice, as we depend on a pure transmission from a Lama with good qualities, without delusion, having wisdom. We must mix our minds with the Guru and avoid making up our own stuff. The Guru provides the “Door to Liberation.”

Blah blah blah does not, just more smoke and mirrors. Fear and rage.

The thing to do is go back and do Guru Yoga like your spiritual life depended on it. Like you care and have eyes, mind, heart…A human.

© Jetsunma Ahkon Norbu Lhamo

Create the Causes of Happiness: Full Length Video Teaching

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The following is a full length video teaching offered by Jetsunma Ahkon Lhamo at Kunzang Palyul Choling:

 

Jetsunma gives an overview of the Buddha’s path emphasizing your power to actualize the mind of enlightenment, which is not separate from you.

Copyright © Jetsunma Ahkon Norbu Lhamo.  All rights reserved

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