Jetsunma Ahkon Lhamo

Supplication & Longevity Prayer to Jetsunma

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Mandarava

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

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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.

Copyright © Jetsunma Ahkon Norbu Lhamo All rights reserved

The Dakini

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The female plays an important role in Tibetan Buddhism.In this video, Khenpo Tenzin Norgey teaches about the female manifestation of enlightenment – the Dakini or Khandro (Kha = Sky and Dro = Dro).“Khandro” is frequently translated as “Sky Dancer.”In an ultimate sense, “Space” or “sky” can be translated as emptiness, that which is beyond conditional phenomena.Empty but still dynamic.The Khandro is the root of enlightened activity.

The full length teaching is available at Palyul Productions

Relax

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

In a sense, the first thing the teacher does for you when you come to the path is to say, “Put on your crash helmet, study this obstacle course, fill up with gas, gun your motor, here we go. Put a spare in the trunk, carry a set of jumper cables, be fully equipped. Have a miniature, dehydrated tow truck in the back of your car. Just add water, and you’re set to go!” That’s the kind of instruction your teacher gives you. Your teacher very carefully lays out a program and says do the Seven-Line Prayer, do your Ngöndro. Do these things in order to accumulate merit because what happens is that should you use up a vast amount of merit when you first come to the path – and you will – you may experience obstacles. This doesn’t mean that you should not come to the path; this means that these obstacles are in your own mindstream. The causes for these obstacles have been in your mindstream since who knows, time out of mind maybe. They would have ripened eventually, they will ripen anyway, but if they ripen without the guidance of the teacher and without the tool of the path, they will ripen out of control. One never knows.

You know yourself that you’ve gone through life and things have wham! hit you just when it looked like things were going great and you had everything under control. Several times during the course of your life already you’ve looked in the mirror and said, “There is no such thing as control here in samsara! Things are really wacky!” But whatever obstacles arise when you first come to the path are yours. They’re not mine. I didn’t give them to you. I mean really, I didn’t do it. They’re not someone else’s. They didn’t do it.  And yet, as new practitioners we think, “What’s happening here? Everything’s wrong. Maybe I shouldn’t do this stuff.”

Actually the opposite is true. You should think like this. You should think, “Now my mind is being ripened. Due to my merit and virtue I am able to hook into the path. I have to stabilize that. I have to take responsibility.” Think like a big boy or a big girl for a change: “I have to take responsibility for this. I have to stabilize my mind and stabilize my practice.”

So how is that going to happen?

The thing that you need to do to flush out any obstacles that ripen on the path is to first of all stabilize your mind. Relax. Don’t be such a heavy breather. Chill, will you? Get mellow! So you relax. Just relax. Be confident on the path. Be confident that you are in a boat with no holes.

Yeah, it’s scary to cross the ocean of suffering, but friend, you’re going to do that anyway, either in a boat or not. So you’ve got a choice. You can get out and do the backstroke or cross the ocean of suffering in a boat with no holes. You’re in a boat with no holes. You’re fine.  You’re OK. Plus you have a good captain, a good captain who has themselves crossed the ocean of suffering before and brought others. So you should be confident in that. Relax. Try not to get yourself so worked up all the time. Just relax.

Remember, the more emotional you get, the more bent out of shape you get, it’s like you’re stirring up the water. Think of your mind as being like a bowl full of liquid soap, and if you start stirring it up like that with emotion, you know what you get? Bubbles and foam. Have you ever had that happen to your dishwasher or your washing machine where you get the bubbles and foam that come out all over the floor and then you’ve got to spend the rest of the day cleaning it up and the clothes are not clean, everything’s a mess? You have to think like that. Cheer up. Don’t get yourself all foamed up. Just relax. You’re on the path. You’re safe. Be cool.

Copyright © Jetsunma Ahkon Lhamo.  All rights reserved

The Way Out

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An excerpt from a teaching by Jetsunma Ahkon Lhamo called Turning Adversity Into Felicity

When we practice Guru Yoga, we actually begin to develop the view that the lama is the source of liberation.  We begin to understand using traditional, prescribed images.  For instance, we are taught that we should think of samsara as being like a burning room. In samsara there is a great deal of suffering, and it’s actually just as probable that you will experience adversity as it is probable that you will experience felicity.  It is just as probable that you will experience suffering as it is that you will experience happiness and joy.  So we think of samsara as being untrustworthy, and we think—and this is true—that within samsara, because of our confusion and our lack of awareness about what our nature actually is,  we are constantly giving rise to the causes for more suffering.  This is constantly the case.  So we think of samsara as being like a burning room with no windows, that there is no escape except for this one door.  In our practice we think that the Lama is like that door.

The Lama is considered to be the door to liberation, the very means by which the blessing comes to us.  Without the Lama, we would not have been hooked onto the path.  Without the Lama, we would not receive the teaching.  Without the Lama, we would not understand the teaching.  Without the Lama, our minds would not be empowered and ripened and matured.  That is the responsibility of the relationship between the guru and disciple.  The mind must be matured in order to progress on the path.  So we rely on the Lama for all of these things without which we remain wandering in samsara experiencing birth/death/birth/death/birth/death with very little control.

Of course, when life is going well we think that this must not be true.  It looks like we have a lot of control in our life.  But if you think that, then you should read the newspaper more frequently, and you should talk to people who have been inflicted with incurable, diseases, who were afflicted completely out of the blue, not expecting that their lives would come to this.  You should talk to people who have suffered through circumstances that seemed to come from outside, misfortune, the loss of a job, the loss of loved ones.  These are terrible sufferings for us as human beings, and until we have experienced our fair share of them — and we will, eventually; old age, sickness and death, these things occur to all of us — we have the delusion of a certain kind of control in our life.  Ordinarily that kind of delusion comes with youth, and then later on, as we pass the age of supreme omniscience at about 30, we begin to discover that, in fact, we are not totally in control, that life seems to control us.

So we think of samsara as being this untrustworthy, inescapable difficulty, and we think of the lama as being the door to liberation.  We hold that kind of regard.  It isn’t that we worship a personality.  Of course, it’s not like that.  That would be very superficial and useless.  What good is a personality?  If we conceive of the Lama as a personality, what good would that do us?  We are a personality, and look where it’s gotten us!  That’s nothing to rely on.  So we rely on the Guru as the condensed essence of all the objects of refuge: all the Buddhas, all the Bodhisattvas, all the Lamas, all the meditational Deities, the Dakinis and the Dharma protectors all rolled into one, including all of the teachings.  These are the liberating truths of Dharma.  These are the objects of refuge.  So the Lama becomes the door through which we exit samsara.

© Jetsunma Ahkön Lhamo

The Four fold Prayer for Motherly Sentient Beings Equal to Space

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The following prayer is from the Nam Cho Ngondro, The Great Perfection Buddha in the Palm of Hand

MA NAM KHA DANG NYAM PA’I SEM CHEN THAM CHED

I pray that all motherly sentient beings, countless as space,

LAMA SANGYE CHÖ KYI KU LA SÖL WA DEB SO

May realize the Guru’s Dharmakaya Buddha Body.

MA NAM KHA DANG NYAM PA’I SEM CHEN THAM CHED

I pray that all motherly sentient beings, countless as space,

LAMA DE CHEN LONG CHÖD DZOG PA’I KU LA SÖL

WA DEB SO

May realize the Guru’s Great Bliss Sambhogakaya Body.

MA NAM KHA DANG NYAM PA’I SEM CHEN THAM CHED

I pray that all motherly sentient beings, countless as space,

LAMA THUG JE TRUL PA’I KU LA SÖL WA DEB SO

May realize the Guru’s Great Bliss Nirmanakaya Body

MA NAM KHA DANG NYAM PA’I SEM CHEN THAM CHED

I pray that all motherly sentient beings, countless as space,

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