His Holiness Penor Rinpoche | Tibetan Buddhist Altar

Spiritual Fidelity

April 11, 2016 by Jetsunma Ahkon Lhamo

HH Penor Rinpoche & Jetsunma Ahkon Lhamo

Buddha taught that one of the most heinous crimes one can commit from the spiritual point of view is to proclaim oneself to be more advanced or spiritually competent than is actually the case. Why that is is a very involved subject, but to understand it is to better understand spiritual fidelity.

According to the Buddha’s teaching, cyclic existence is unbearable because it is pervaded with suffering. Even the happiness that there is within cyclic existence is temporary. And so we suffer from impermanence and cling to all manner of experiences. This fixation on maintaining a permanent, continuing ego-self in order to feel safe causes all suffering. According to the Buddha, self-nature is not inherently real. Our true nature is the primordial wisdom state, which is free of all conceptualization, including the perception of self-nature. It is clear, luminous and innately wakeful. It is not empty and dark in the way we would think of nothingness, but it is simply aware with a non-specific awareness or wakefulness. This is our nature — not the ego-self that we conceive ourselves to be.

According to this view, there is no being who is greater than another. Even in the case of lamas who sit on thrones giving spiritual teachings, if they are truly realized, they do not consider themselves to be greater beings than anyone else. In fact, their realization comes from realizing the sameness of all phenomena and the equality of all that lives. Thus to think of oneself as being more advanced or greater than others is a falsehood. Yet many people do have this idea. And when they come here, they say, “You must know who I am and why I’m here. I know I have a special mission.” People have even written to me from across the country, asking me to recognize them as a tulku. In the first place, I don’t have the authority to recognize anyone. And even if I did, I would never recognize someone who asked for it. Never. In fact, I would pay the least attention to such a person.

Why? According to the Buddha, the goal is not to become a greater or vaster ego. The goal is to realize the primordial wisdom state, which is the same inherent nature in all sentient beings. Anything that we build on top of that is false and actually takes us in exactly the opposite direction from the Buddha’s teaching. True nature is innate. It cannot be grown. It will never be bigger or smaller than it is now. It will never change, and therefore it cannot be manipulated.

So when people come here feeling that they have an honored place or a special mission, they are only contributing to the size and rigidity of their egos, and they must simply wait it out. As a woman I know in Tennessee once said, “If it doesn’t come out in the wash, it will in the rinse.” What you’re going to do, you’re going to do. And if it is in accordance with the Buddha’s teaching, you will achieve realization.

The Mahayana path cultivates the desire to benefit beings and eventually leads out of the very self-absorption that causes the desire for special recognition. Consider yourself merely a function of the Buddha’s kindness. If you are transforming your life into being a vehicle by which sentient beings are benefitted, you really can’t be concentrating on the idea that “I’m helping you,” because then the “I” will become very inflated and the “you” will become dependent. To prevent such obstacles, we must think about the inherent equality of all that lives — although our egos have various appearances, our nature is the same. Thus we are completely equal, and anything but kindness is a waste of time.

According to the Buddha, we should apply the antidotes that purify our mindstream and perception and lead to enlightenment. What are those things? They are the things that we call meritorious activity: generosity, recitation, contemplation, meditation, prayer, offering, studying and teaching. Over time, these activities will loosen the mind’s tight fixation on ego and one will spontaneously view the natural state. Ultimately one will remain stable in that state, awake as the Buddha is awake.

The Buddha never said, “I am God.” Nor did he say, “I am the Son of God.” Or even, “I am here to help you.” All he said was, “I am awake.” Our job is to awaken to our true nature, and that is what we do. Quickly? Probably not, although with diligent practice, the Vajrayana vehicle can lead to enlightenment in one lifetime, or three, or seven.

Each of us walks through the door of liberation alone. Each of us is absolutely responsible for our own awakening. So to come to a teacher and say, “Please recognize me,” or “Please enlighten me,” is a little silly. One should be humble. One should study. One should practice. And however long it takes is however long it takes.

Students come to me and they ask to know the secret of the universe. Here is the secret of the universe: work hard. There is no other secret. To attain the precious awakening one should purify the mindstream; one should make one’s life a vehicle for generosity.

Always think more of the welfare of others than your own. Be honest. Be courageous. Look yourself square in the eye and get the big picture. All sentient beings are the same. They are equal. There are no special cases. All of us must cease this fixation on self-absorption in order to realize the natural state.

There is no excuse for not starting now. If you think you’re not ready, get ready. No one is ready. If you think you’re not kind, get kind. It’s a discipline to think of something greater than one’s own self-absorption. Start small, with 10 seconds of pure generosity, caring only for the welfare of others. When you get 10 seconds, move on to 12. In a couple of weeks, try 30 seconds. Then go for a minute; that’s a year’s worth of work. Pretty soon you’ll be thinking an hour. And after a while it will become a habitual tendency.

If you find yourself backsliding, don’t be surprised. That’s the nature of samsaric existence. Be patient with yourself; do the best you can, give yourself a break and don’t let yourself get away with murder. Those are my three cardinal rules for following the Path.

In closing, let me connect this with spiritual fidelity. One is true to oneself when one is honest, when one faces that one is a samsaric being involved in cyclic existence and is no longer shocked or ashamed or surprised at that. So it is. This is where we start. But you should start with honesty, courage and responsibility. You are responsible for the humility that you have within your mind, the honesty and devotion you have toward the Three Precious Jewels, which are the very display of enlightenment itself. Apply discipline and work hard. Be worthy and be true. This is spiritual fidelity.

©Jetsunma Ahkön Lhamo

Cultivating Courage on the Path: Advice from His Holiness Penor Rinpoche

March 29, 2016 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by His Holiness Penor Rinpoche on Mediation, reprinted here with permission from Palyul Ling International:

The Bodhicitta we can generate right now, however vast, is beneficial. In the future, when one attains Enlightenment, according to the vastness of that Bodhicitta, that many sentient beings can benefit and liberate themselves from the sufferings of Samsara. Right now we cannot really perceive all that fruition, but if we continue to practice, then in the future we will realize it as a direct perception.
Buddha Amitabha, for example, ultimately achieved that kind of result from his generation of Bodhicitta and his accumulation over many countless years of practices of commitments and aspiration prayers. So even as the Amitabha Buddha achieved Enlightenment over a long time based on aspiration prayers and the commitment to benefit all sentient beings, so we as practitioners must constantly apply the practice of the six perfections to benefit all other beings.

The Buddha Amitabha did not just do these aspiration prayers once or twice, or make this kind of commitment just one or two times. It was over many aeons that he practiced these aspirations and commitments, such that whoever hears the Amitabha’s name and does supplication prayers to Amitabha, they will instantly be born in his pure land. If one has single-pointed devotion to Amitabha Buddha and one carries through all of these supplication prayers, then even oneself as an ordinary person with an afflicted mind can be reborn in his pure land. It is all because of Amitabha Buddha’s special aspiration prayers. So although there are countless Buddhafields, the Amitabha Buddha’s pure land is very special because of these reasons.

We all could also achieve that kind of completion when we attain Enlightenment if we continue on the path and carry through our practices, generating Bodhicitta in as vast a way as possible. So we should not lose courage, thinking, “Oh, I cannot do it. I could never attain that kind of Enlightenment.” It is not good to lose one’s courage like that. Think instead that all these past Enlightened Beings, all the Buddhas and Bodhisattvas, they also attained Enlightenment and ultimate realization by beginning the same as us, standard beings, and if they could attain Enlightenment, we can also attain that same kind of realization.

So today, though there is much that has been taught, if one can just try to keep in one’s mind to have one hundred percent devotion to Buddha, Dharma and Sangha, and if one will train one’s mind by generating Bodhicitta and carry though the practices, then one can definitely have this kind of fruition. We can all do aspiration prayers, that in the future we can all attain Enlightenment within one mandala through these Great Perfection (“Dzogchen”) meditations. Just as in the past such great Great Perfection (“Dzogchen”) realized masters like Garab Dorje and Shri Singha and so forth attained Enlightenment through these Great Perfection (“Dzogchen”) practices, similarly we can also have that aspiration prayer to attain Enlightenment.

For a short Amitabha Practice by Jetsunma Ahkon Lhamo click here.

Contemplating the Nature of Suffering

March 23, 2016 by Jetsunma Ahkon Lhamo

The following is an excerpt from a teaching by His Holiness Penor Rinpoche called “Meditation”

The samsaric sufferings we experience are the result of non-virtuous actions of the body, speech and mind. For example, if somebody performed a negative action, such as killing, for instance, then the result based on that action, the reaction or its ripening Karma, is for the person’s life to shorten. And in the next lifetime he may be born in the hell realms where he has to suffer the result of the Karma he created. Similarly, if someone thinks that in this lifetime they could obtain material possessions by stealing or robbing, like a rat who steals all kinds of grains, such stealing ultimately ripens its fruit so that in the next lifetime, or maybe in this lifetime, this person may actually not have enough wealth and become very poor. Even the physical body’s negative actions, such as sexual misconduct, have negative results. This can be that within one’s lifetime, or in the next lifetime, one’s family will not be in harmony and will suffer quarrels and fighting. Similarly there are four negativities of speech, which are known as lies, interferences, harsh words and gossip. From these are certain negative results that one experiences, such that whatever one tries to tell, people will not believe. Even when one tries to say something beneficial it will seem like one is trying to harm somebody. Likewise with the three negative mental actions: Greediness, thoughts of harming others and wrong views. Based on these, one will not have success whatever one tries to do in this lifetime or in future lifetimes, one will experience a lot of harm from other beings, one will be unable to remain together with one’s masters, teachers or good friends and so on. These are examples of the ripening of negative actions.

So understanding all these causes and conditions are based on the actions of our body, speech and mind, we should then try to abandon all the ten negative actions and try to train ourselves so that our mindstream flows with the spiritual path. Then one can practice and accumulate all the virtuous activities. The teachings say that if one follows the worldly aspect of the Dharma practice, with good or positive behaviors, that naturally turns into a spiritual path through which one can have peace and happiness. In this way, with our bodies, speech and mind, in whatever conditions of life, it is very important to try to benefit others and have loving kindness toward everybody.

Recycling in Worldly Existence

March 21, 2016 by anisonam

The following is an excerpt from a teaching by His Holiness Penor Rinpoche on Meditation, reprinted here with permission from Palyul Ling International:

In this world, as we were born as human beings, we need to have something beneficial that we can do. In general, we have some kind of activity by which to earn our livelihood, just to have something to eat and drink. Of course, not only human beings, but also animals know how to live their lives in this way. As we were born human, we can talk and understand language and meaning. That is the specific characteristic of a human being. So based on that we need to have some ultimate benefit that we can achieve within this lifetime.

Generally speaking, two main activity categories we can engage in: our normal worldly activities and then the Dharma activities. But the majority of the world’s people become very busy with worldly activities rather than following some kind of spiritual practice. These worldly works or activities are based on one’s capabilities and power and skill, and of these there are many different levels – some have more or better and some have less.

However, whatever worldly activities that we complete, whether or not they are good or meaningful, they will only endure for a few months or years. There is not anything within these activities that we can ultimately rely on. For example, from young childhood we pursue educational training, from first grade until graduation. For almost fifteen or twenty years we work very hard and study so that we can get a specific job. Then if through one’s job one becomes more successful, then possibly in twenty or thirty years we consider that we have a better or happier life. And if during all that time, if we have a very pure and sincere mind in all these works, then of course there is some benefit which is known as virtuous action. But there are also those that have the qualifications to do these activities but who have so much ego or arrogance or pride that their works, even if completed, are not really beneficial in this lifetime.

So many human beings consider the benefit for their individual selves as the most important thing. The result is we are all re-cycled over and over in what is called Samsara or the cyclic existence.

We cannot really establish or find out how long we have been drifting about in Samsara or cyclic existence. No one can know for certain how many lives we have taken in this world – one hundred, one thousand, ten thousand, perhaps one million lifetimes. We cannot calculate the countless aeons of times we have been reborn in this world, in this Samsara.

Sometimes we were able to fulfill some of our wishes and sometimes we could not. For this life, from the time we have taken birth from our mother’s womb until now, whatever our ages, we have been constantly thinking about our own benefit and how we can be more happy people. All of our education and financial developments are all just for one’s own benefit. There is not anything left out that one has not thought of for one’s own benefit.

However, whatever we do, fulfill or complete in this lifetime is mainly based on our Karma, the action, of what we have done in our many past lifetimes. One cannot complete one’s every wish immediately because of the Law of Karma. Because have never developed their spiritual side, they mainly have deluded minds. So they are not able to understand the causes and conditions based on the Law of Karma. They can only think of what is happening today, and have no idea what is really going on. They don’t have a deeper level of understanding of these spiritual practices and so they don’t understand what is involved in past lifetimes and future lifetimes. It is because of their obscurations or ignorance that they don’t have any clear understanding about the causes and conditions. They really don’t know anything about the Law of Karma.

His Holiness Pema Norbu Rinpoche

Our Guide in Difficult Times

January 22, 2016 by Jetsunma Ahkon Lhamo

From a series of tweets by Jetsunma Ahkon Lhamo:

Ngundro, or preliminary practice consists of several parts:

Refuge, or entering the gate of protection of the “three precious ones” – the Buddha, Dharma and Sangha.
Bodhicitta, the practice of the six perfections and the generation of the aspiration to realize Enlightenment.
The offering of the Mandala, the accumulation of merit through skill.
Vajrasattva, the purification of obscurations through wisdom.
And Guru Yoga, receiving the blessings through which one can attain enlightenment in a single lifetime.

Nothing is more precious than this. Even a cache of jewels, a palatial home, a beautiful and healthy body, nothing is more precious than Guru Yoga, the means to awaken. I have always been taught this: that in these deteriorating times Guru Yoga is the swiftest and most powerful method as it is so easy to be distracted, make mistakes, forget to be mindful. Our Spiritual Guide is the method to keep our path as straight as an arrow and as powerful as the mightiest sword. One should always keep samaya with the Tsawei Lama, even at the cost of one’s very life. If one cannot do even that, even after the precious Dharma has been offered, there is absolutely no way to accomplish the path.

One should remain within their Lineage as well, as there is the certainty of receiving pure unstained empowerment. If we cannot do even that, we are in delusion and ignorance. The fruit of Enlightenment will not come to your mouth. Body, speech and mind, the three doors will be corrupted. Speech will be ordinary, and without any benefit or virtue.

This teaching is a combination of Kyabje His His Penor Rinpoche and my humble self. Forgive me, Guru Padma for any mistakes, and for my presumption. Lama Kyen No! To the lotus feet of the Guru I make extensive offerings! Happy Losar to all! Kye HO!

Buddha in the Palm of Your Hand

December 31, 2015 by Jetsunma Ahkon Lhamo

From a series of tweets on October 20, 2010 by Jetsunma Ahkon Lhamo

A few precious words taught by Kyabje His Holiness Penor Rinpoche.

The great master Buddha gave three main sermons to lead sentient beings onto the Path of Liberation from the suffering of samsara. Because beings have different levels of mind and interest, Buddha has given the teachings in nine Yanas or paths. These nine paths can be divided into the paths of Hinayana and Mahayana. Mahayana includes both Sutrayana, which emphasizes the practice of Bodhicitta and the six perfections, and Vajrayana, which utilized the techniques of deity meditation and skillful means of attaining Enlightenment.

The first eight Yanas are steps to the last and highest Yana called Atiyoga in Sanskrit. Ati means the best, top or essence. Yoga refers to the practitioner. Dzogchen, the practice of Atiyoga leads the practitioner directly to Enlightenment.

The Namcho (Space Treasure) Dzogchen preliminary practice is called “Buddha in the Palm of Your Hand.” By accomplishing this practice one can realize the nature of mind. An important and necessary foundation for higher Dzogchen practice, the preliminary practice consists of several steps.

Refuge or entering the gate of the three precious Jewels; Bodhicitta, the practice of the six perfections and the generation of the aspiration to realize Enlightenment; offering the Mandala, the accumulation of merit through skillful means; Vajrasattva, the purification of obscurations through Wisdom; and Guru Yoga, receiving the blessing through which one can attain Enlightenment in a single lifetime.

All components are necessary, as the Lama provides the maturation of the mind or there is little result. This Cycle of Revelation was revealed by Terton Migyur Dorje, who received it from Arya Avelokiteshvara and Guru Rinpoche.

This was from Kyabje Penor Rinpoche. With great longing, I bow down.

Requesting the Buddhas & Bodhisattvas to Remain in the World

November 7, 2015 by Holly

[Adapted from an oral commentary given by His Holiness Penor Rinpoche in conjunction with a ceremony wherein he bestowed the bodhisattva vow upon a gathering of disciples at Namdroling in Bozeman, Montana, November 1999. —Ed.]

This is important because in cyclic existence there are many ignorant beings that fail to recognize the precious noble qualities of the Buddhas. They don’t recognize the buddhas who are present here in the world, and so they fail to appreciate them; therefore, to benefit beings, the buddhas may go on to other realms where they will be recognized and appreciated. To ensure that the buddhas will remain in the world no matter what, we have to request them not to pass into nirvana. Requesting the buddhas and bodhisattvas to stay in the world is the antidote for having wrong view, such as thinking, “What’s so special about buddhas? Are they better than we are? We are equal to them and can certainly get by without them.”

From “THE PATH of the Bodhisattva: A Collection of the Thirty-Seven Practices of a Bodhisattva and Related Prayers” with a commentary by Kyabje Pema Norbu Rinpoche on the Prayer for Excellent Conduct

Compiled under the direction of Venerable Gyatrul Rinpoche Vimala Publishing 2008

Wisdom Merit

November 5, 2015 by Holly

General offerings please the senses. Imagine those offerings to be vast and inconceivable. However, if you were to [attempt to] compare the outer offerings with a single particle of the realms of buddhas and the quality of offerings made in the minds of enlightened ones, [you would find that comparison] to be beyond the scope of your imagination. That is why it is so important while presenting offerings to try to connect with the ultimate nature of offering, which is mental and not just material. Material offerings you make are supports for your mental or imagined offerings, which should be as inconceivably vast and wondrous as you are capable of manifesting. The actual offerings you use as a support should also be the best substances you are able to offer. At least they must not be old, dirty, or leftover substances; they must be suitable supports for the basis of virtue. The pure material offerings you make will be the support for the continual manifestation of inexhaustible offerings that will remain until samsara is emptied.

There is a well-known story of an accomplished practitioner named Jowo Ben. One day Jowo Ben made a very beautiful, clean, and pure offering on his altar. As he sat and looked at his offering, he thought, “What is it that makes this offering I’ve made here today excellent?” Then he remembered his sponsor was coming to visit that day, and he realized he had made the beautiful offering in order to impress his sponsor. He jumped up, picked up a handful of dirt, and threw it on the altar, saying he should give up all attachment and fixation on worldly concerns. Other lamas, on hearing what Jowo Ben had done, proclaimed his offering of throwing dirt on his altar to have been the purest of offerings, because Jowo Ben had finally cleared his mind of attachment and aversion.

When offerings are made, they are rendered pure and excellent by a mind free from attachment and aversion to the ordinary, material aspect of the offerings—and they must be made with a mind that is also free from avarice. Don’t think you can throw dirt on your altar and think that will benefit you. You must adjust your mind. If your mind is free from attachment or fixation and aversion, then whatever you do will be right. If your mind is not adjusted and your intentions are impure, then no matter how beautiful and magnificent the offering is, it will be insignificant. If you present all offerings, whether abundant or meager, with fervent devotion from the core of your heart, that will produce profoundly amazing results.

In order to be free from the suffering of existence, the mind must be free from dualistic fixation. In freedom from duality, everything is inherently pure. Just imagine all the wonderful offerings that are made that are free from duality: pure water possessing the eight qualities, garlands of flowers, incense, light, superior perfume, celestial food, musical instruments, fine garments, beautiful umbrellas, canopies, victory banners, the sun, the moon—the finest and best of everything is offered. Consider those as offerings arranged in a magnificent array equal in size to Mt. Meru. Furthermore, know that those offerings are pure and free from duality. For example, if you were to pick a flower and think, “Oh, this is such a beautiful flower; I want to offer it,” but then you also think, “My flower is more beautiful than the others,” and you offer it with that dualistic thought, then that offering would be defiled by your dualistic fixation. On the other hand, if you focus on the pure nature of the offerings and present them with pure devotion, you will make offerings that are pure or free from dualistic fixation. Recite the verses of the branch for offering, and make the most excellent, immeasurable offering you are capable of with the enlightened attitude [bodhicitta], faith, and pure devotion.

It is important to understand that presenting offerings is the antidote for [having] desire. Offerings are not made to the Three Jewels because they are considered to be poverty-stricken and in need of receiving from their disciples; offerings are made to accumulate merit. By making offerings with actual material substances, we accumulate ordinary conceptual merit; by using the mind to manifest immeasurable offerings, we accumulate nonconceptual wisdom merit.

Compiled under the direction of Venerable Gyatrul Rinpoche Vimala Publishing 2008

Official Announcement of Recognition of HH Penor Rinpoche’s Reincarnation

December 5, 2013 by Jetsunma Ahkon Lhamo

The following is respectfully quoted from Palyul.org’s official announcement:

It is a matter of great joy and pleasure to inform all the disciples and well-wishes of His Holiness Penor Rinpoche residing around the globe that our beloved root guru has been reborn in Tibet. According to His Holiness Jadrel Rinpoche’s prophecy letter, Penor Rinpoche’s Yangsi (reincarnated being), was born near Leten Tramo Drag or Dung Lung Tramo Drag, the sacred place where the Nyingthing Yabshyi (The Four Cycles of Heart Essence Teachings) was revealed. Based upon this prophecy letter, combined with pure visions of Tulku Thubten Palzang Rinpoche, the Yangsi was authentically recognized.

On 31st July 2014, the auspicious day of the Buddha’s First Turning of the Wheel of Dharma, the 4th Day of the Sixth Tibetan month–2141 Royal Year–the Yangsi will be enthroned.

We request all our Dharma brothers and sisters to carry out the following prayers for the long life of the Yangsi and to overcome all the obstacles thereby ensuring the success of the enthronement ceremony.

1. Barche Lamsel (Prayer to Avert Obstacles on the Path)
2. Sampa Lhundrub (Prayer to Spontaneously Accomplish All Wishes)
3. Neten Chagchoe (Supplication Prayer and Offering to the Sixteen Elders)

We will inform later about additional prayers needed in times to come.

Thank you,
General Secretary
Namdroling Administration

Jetsunma Ahkon Norbu Lhamo would like her students to begin reciting the Sampa Lhundrup for the long life and removal of all obstacles to the Yangsi.

PDF Download of SAMPA LHUNDRUP 5x8k

Prayer to the Peerless Guru

November 6, 2013 by Jetsunma Ahkon Lhamo

The following is from a series of tweets by Jetsunma Ahkon Lhamo on the first Guru Rinpoche Day of 2012:

Interesting isn’t it, how we tend to think only of ourselves, and not even realize it?

When His Holiness Penor Rinpoche passed to his Parinirvana I thought I’d never recover. But of course this happens, and we do. We must.

I knew there must be a transition for the Palyul Lineage and that although His Holiness Penor Rinpoche prepared us all, some instability may happen. It showed me how loved and powerful he was/is.

He rebuilt Palyul in India after crossing the Himalayas, starting with many and landing with so few – His Holiness Penor Rinpoche made mud bricks himself.

He was, and is, Palyul, as are his Heart Sons.

And now His Holiness Karma Kuchen Rinpoche is on the throne. Great confusion for a bit, and how it’s all right as rain.

What I never expected was how precious a jewel he was to the very fabric of reality – to many of us, the whole world, communal karma, the very universe, (cannot personally speak to the other three million myriads of universes.) The fabric of our lives changed tremendously.

We have a jewel on Palyul’s throne now. Yet the Dharmakaya Buddha who sat before is glorious, peerless, beyond measure. And I miss him so much! And always will. How precious to know he is always with us.

Lord of my life, please return to us swiftly! I’m calling you! Not like a lonely toddler, but with the force of love and the yearning of a small flower for the glory of the sun.