Kunzang Sherab

Migyur Dorje and the Beginning of the Palyul Lineage

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Vidyadhara Kunzang Sherab

The following is an excerpt from a teaching offered by Tulku Dawa Gyalpo at Kunzang Palyul Choling in Maryland. Future posts will continue with the teaching on the Life of Migyur Dorje.

Some other prophesies happened to Tulku Migyur Dorje, saying he must go to Kham and open some sacred place, a holy place. He can’t go in [to Karma Chagme’s retreat], but he wrote a letter, asking can I go or not? Karma Chagme gave back the letter telling him, “said everything to you. Now this is your time to make decision. Please make sure that you write down whatever kind of special things happen to you and send it to me.” That’s what he said. “Please this is very important. Write down everything that happens to you during those times and bring those letters to me” is how he collected all the letters even after Tulku Migyur Dorje was not with him.

After that, Tulku Migyur Dorje started to teach again, giving empowerment and giving those instructions again. Many different monasteries invited him and requested him to teach, give empowerment, instructions. He went to so many different monasteries. I have the name of one monastery, [Tibetan name]. He went back to Kathog monastery. Also he went to some Kagyu monasteries; Kagyu monks, Sakya monks, even the Bon practitioners were inspired by him. They also requested teaching from him. He all gave empowerment, teaching, instruction, and everything to whoever requested it. Then, especially in that monastery, [Tibetan name], he did the one sadhana that we do in Namdroling, the eight day Drupchen, the great sadhana, that all the monks together continuously recite mantras day and night. He did it in accordance with Sky Treasure [Tibetan]: the collection of one hundred thousand MANI mantra and also [Tibetan] the sadhana of reciting one hundred thousand MANI and another sadhana called Do Drup, kind of like mendrup. We make this medicine. Medicines are actually made this way. It is a blessing, not just collecting all the herbs. After collecting all the herbs, then we make sure everything is balanced. After that, we do sadhana. Also during the sadhana, there has to be some sign of accomplishment. Otherwise, we won’t use this mendrup. Our late Holiness also used to do that in Namdroling. After Tulku Migyur Dorje was nineteen, he did that in that monastery particularly. In those eight days, so many signs appeared as the success of this mendrup. They made pills and they had the signs of kind of flying up. This was not something just seen by him, but by everybody in the mandala.  There were other signs like very sweet scent pervading all around the mandala, and also some sounds came up, and those small pills increased. There were common signs like rainbows and flowers raining down. The signs continuously happened until the sadhana was finished.

After that, he gave all these special teachings that we are practicing during our summer retreat. He started giving those teachings then. At that time, our first lineage holder, Kunzang Sherab was there, and also many others. I think it is important that we know he was there because that was when our lineage started. There were many other disciples as well, not just him. Then Tulku Migyur Dorje started to give the Ngondro, and the togyal and the threkchod teachings that we practice every summer. Also the tummo. He gave all these dzogchen teachings from Ngondro to the threkchod togyal two times. During those two times, Kunzang Sherab was there; and he gave the tummo teaching which we practice many times. During that time also, Kunzang Sherab was there, receiving all this teaching from him. Likewise he gave the P’howa which we do to many people. If somebody asked him to do P’howa for their dead person, he did it for them. He gave teaching so people could practice P’howa as we continue to do today. These same practices that we are doing today started then. He traveled and gave these teachings.

At that same time, he opened some important sacred places as well. He gave the introduction. The sacred palace opening already existed there, but people like Tulku Migyur Dorje introduced the place, told who came there before, what blessing they gave, and what retreat to do there. These are the places where if you do retreat, there is more potential. He opened that kind of sacred place. Through that and by giving teaching, he got so much wealth and money and so forth. All of the things that were given to Tulku Migyur Dorje, he just gave or used for the purpose of the Dharma. He didn’t keep anything for himself. What it says literally here is whatever he got he used right away. He purely used everything for the sake of Dharma.

Our late Holiness was also like that. Whatever he got, he spent for the Dharma. He didn’t waste any money. Therefore it becomes worthwhile to offer. Your offering is not going to be misused.

Who Is Jetsunma Ahkon Lhamo?

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His Holiness Khenpo Jigmey Phuntsok gave the following commentary on the recognition of Jetsunma Ahkon Lhamo on July 30, 1993 at Kunzang Palyul Choling in Poolesville, Maryland

 

Padma Norbu Rinpoche was discovered by the fifth Kongtrul Thupten Chokyi Dorje.  Thubten Chokyi Dorje by indicating who Padma Norbu Rinpoche’s parents would be. When we look at the qualities of such a recognition, we find in someone like His Holiness Padma Norbu Rinpoche has lived up to every aspect of who he has been indicated to be, in terms of being an emanation of the previous Penor Rinpoche, in terms of the qualities of his scholarship, of his honor and morality, of his excellence and of his accomplishment which are all inconceivable.  And so in terms of spiritual and secular qualities he is absolutely fully endowed and lives up perfectly to the recognition, which has been bestowed upon him.

It is someone as supreme as Mahasiddha Padma Norbu Rinpoche who with his eye of primordial wisdom awareness has understood that this is an incarnation of the previous Ahkön Lhamo.  He has not recognized her just suddenly without basing it on any type of investigation, as though it were something that he just did spontaneously when it came to his mind.  The recognition of her occurred as a process that he had been looking into for an extended period of time.  He had been checking about who she was with his own heart deities, and he received some visions from his deities giving explanations to him.  He also had other experiences in his meditation and experiences in his dreams and in the least, also received indications through divination procedures.  And so when he finally made the formal recognition, it was from a point of view of total confidence.

As for Ahkön Lhamo herself, first we have to look at the status of her brother who is Vidyadhara Kunzang Sherab who came from the lower Do-Kham region of Tibet.

Vidyadhara Kunzang Sherab

Secret Mantra Tradition

In terms of establishing the secret mantra tradition in this region of Tibet, there are three principal monasteries that were founded:  Kadok, Palyul, and Dzogchen.  And of these three, the Palyul mother monastery and its branches came to be, even in its time of origination, the most essential of the three monasteries for the establishment of the vehicle of secret mantra. Vidyadhara Kunzang Sherab was responsible for initially establishing the mother Palyul monastery from which there are now some three hundred branch institutions.  His sister was Ahkön Lhamo and she was also very connected with him in these types of activities during their lifetime together.  But she was primarily renowned for her ability to practice the Dharma.  She was well-known as an accomplished yogini on outer, inner and secret levels who spent her entire life in practice And so this is why, later on, when she passed from that particular life she was well-known for the self-embossed syllable “ah” which appeared in her skull which was a sign of having achieved the highest accomplishment through the practice of that life.

 

“Ah” relic at Kunzang Palyul Choling

As a symbol of faith and devotion, it’s not an empty symbol.  It is a symbol that exists due to scriptural authority and lineage, the lineage that she belongs to, the authority of the lineage as well as the scriptural references to that authority in the lineage.  And so it is something that we can have confidence in terms of its validity.  And so, therefore, we can also have confidence in her in terms of background, from a point of view of intelligence, and from the point of view of scientific proof.

We can have total confidence then, in terms of proof, that she is an exalted rebirth.  Now in one way, in this lifetime, she appears as a common American woman, but in another way she appears very uncommon, because she has faith in the Dharma unlike that of a common person, and she has a very strong wish to be of benefit to others, which is unlike that of common people.  She has a tremendous love for her lamas and her spiritual mentors and an ability to make impressions on the minds of others, and to actually control or have some positive influence on the minds of others.  And so this sets her apart from the ranks of common folk.

Through her own wishes she traveled to India where the Dharma has existed for thousands of years.  And there she had an opportunity to listen to the teachings and receive many teachings directly from His Holiness Penor Rinpoche so as to increase her own noble qualities.

She also had an opportunity to receive the entire transmission for the Rinchen Terdzod directly from His Holiness, all of the empowerments, all of the pith essential pointing out instructions and commentaries that are found in that precious terma treasury, and she received it in a way that an elderly lama would receive it, an elderly Tibetan lama.  And so she had this opportunity to completely internalize all of those blessings, which is very extraordinary.

And from the time that the title of Ahkön Lhamo was bestowed upon her, she didn’t succumb to pride and arrogance and go on a separate pursuit, which would be of benefit to her with fame and glory.  Instead she used that title to, even more than before, do what she could to accomplish the purpose of sentient beings and the doctrine, which she has been able to establish more extensively since her title has been bestowed upon her.

And I also think that her enlightened activities have been most excellent in terms of what she’s been able to manifest, the establishment of this temple which is filled with many wondrous supports of enlightened body, speech and mind, and all of the many stupas that she has been able to erect, which are found here on the grounds which are also amazing supports for the presence of the doctrine in this world.

Then also here in the dharma center, she has established the ordained sangha in a way, which is unlike any other place, with so many disciples who have taken the vows of ordination.  This is a clear sign of her miraculous activities being manifest and her strong intention to accomplish the pure dharma in this land.  Not only that, the lay householders in the community also obviously have very strong motivation towards the accumulation of that which is wholesome and that which is virtuous.  And this unceasing effort towards prayer and practice carried on in the temple is yet a further display of her miraculous activities manifest.

What she has been able to accomplish up until now will continue to be accomplished in an even greater way in the future, and will have large effects on this country in general.  Not just here in this place but in a widespread way.  This will have an effect on many people in this country.  And so this is yet a further sign of the wide-reaching effects of her miraculous activity, which will continue to increase.

And as the Buddha said that if there is fire, there will be smoke, as a sign of the fire.  And if water; there will be a sign of water birds gathering there.  Likewise, if there is a Bodhisattva, there will be a sign of the Bodhisattva’s presence, and that means there will be external signs that are apparent and those signs are signs of bringing benefit to sentient beings.  This is something that we can notice and we then know that a Bodhisattva is amongst us.

As her students you should know how to rely upon her purely in the three ways.  And you should do your best to accomplish the stages of learning and the stages of accomplishment so that the doctrine can be firmly established in this land, so that it can be of benefit to both self and all other beings.

Khenpo Jigme Phuntsok

 

 

 

 

 

Khenpo Jigme Phuntsok

Khenpo Jigme Phuntsok (1933 – 2004) was a Nyingma lama from the Dhok region of Kham. At the age of two he was identified as the reincarnation of the Terton Sogyal, Lerab Lingpa (1852–1926). He studied Dzogchen at Nubzor Monastery, received novice ordination at 14, and full ordination at 22 (or 1955). Khenpo Jigme Phuntsok was the most influential lama of the Nyingma tradition of Tibetan Buddhism in contemporary Tibet. A Tibetan Buddhist meditation master and renowned teacher of Great Perfection (Dzogchen), he established the Serthar Buddhist Institute in 1980, known locally as Larung Gar, a non-sectarian study center with approximately 10,000 monks, nuns, and lay students at its highest count. He played an important role in revitalizing the teaching of Tibetan Buddhism following the liberalization of religious practice in 1980.

 

In July 1993, HH visited KPC, ordaining a number of monks & nuns, and giving empowerment and teachings on recent termas he had revealed.

Authorization to Teach: from “Reborn in the West”

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The following is respectfully quoted from “Reborn in the West” by Vicki Mackenzie:

Before receiving her bodhisattva vows she had told Penor Rinpoche of her own vow that she was teaching to her students: ‘I dedicate myself to the liberation and salvation of all sentient beings. I offer my body, speech and mind in order to accomplish the purpose of all sentient beings. I will return in whatever form necessary, under extraordinary circumstances, to end suffering. Let me born in times unpredictable, in places unknown, until all sentient beings are liberated from the cycle of death and rebirth.

Taking no thought for my comfort or safety, precious Buddha make me a pure and perfect instrument by which the end of suffering and death in all forms might be realized. Let me achieve perfect enlightenment for the sake of all beings. And then, by my hand and heart alone, may all beings achieve full enlightenment and perfect liberation.’

Penor Rinpoche had rocked to and fro in unbridled mirth, slapping his thigh in amusement. She had replicated, almost exactly the same prayers that Tibetan lamas spoke. It was another proof of her identity.

He handed her another certificate, authorizing her to teach. ‘This is important,’ he said. ‘People will say you haven’t been studying the dharma, that they have never heard of you. They will not understand. With this paper no one will doubt that you are capable of teaching the dharma.’

Penor Rinpoche went on to tell Jetsunma a little about her famous ‘predecessor’. The first Ahkön Lhamo was the direct student of Tertön Migyur Dorje, a famous revealer of secret teachings, he said. She was a great dakini and spent decades in retreat, only coming down from her cave to help her brother with his monastery. Otherwise people would go to her to receive healing and teaching.

I asked Jetsunma if she were curious to find out more about Ahkön Lhamo or had any memories of the yogini who had lived in Tibet in 1665 and had inspired a religious order that had survived to this present day.

‘I discovered she was pretty wild,’ she replied. ‘She stayed up in her cave and looked pretty wretched, with her hair sticking out all over the place,’ she said, picking up her own unruly locks. ‘She was a crazy yogini type. Some things never change! There was no water in her cave, of course, and she never bathed. Her clothes were rotting on her. But people said whenever they went to her cave it would smell like perfume. Penor Rinpoche told me that people would give her turquoise, gold and coral, but she would refuse it. She was probably holding out for gifts she could accept, like hair-driers! She was probably waiting for electricity to be put into her cave and she could have central heating!’ she joked.

‘As for any memories, I don’t like to make any fuss about the inner experience I have. I can tell you I have some awareness of it, but it’s pretty “Swiss cheesy”. I am curious. I want to go back to Tibet, to see the cave where she practiced. Gyaltrul Rinpoche, the reincarnation of Kunzang Sherab who is now in Oregon, said that when he went back to Tibet he remembered a lot. It’s as though the airways are clearer there.’

There is at least one concrete link between this latter-day bodhisattva, the girl from Brooklyn, and the seventeenth century Tibetan yogini who had helped found a Buddhist lineage. Ahkön Lhamo’s skull, or part of it, is still in existence. It bears an unmistakable hallmark of sanctity. On its top is etched the holy sanskrit syllable ‘Ah’.

The story goes like this. When the first Ahkön Lhamo passed away, they prepared a pyre to cremate her and duly put the body on it. When the last vestige of flesh was burnt away, the skull rose up in the air in front of hundreds of people and flew about a mile before landing at the Palyul monastery, at the foot of her brother Kunzang Sherab’s throne. This was considered the final ultimate display of Ahkön Lhamo’s power and spiritual accomplishments. The great dakini, who was already known for the many miracles she performed, had revealed her true greatness.

The skull became a most treasured relic and was used as a kapala, and instrument used in ritual ceremonies for holding nectar. It remained intact until in the mid-twentieth century the invading Chinese hacked to pieces everything of spiritual significance, including the precious kapala at the Palyul monastery. A lay person saw a piece of the skull among the rubble and, hiding it in his clothes, took it to safety. It was some years before Penor Rinpoche got word that at least part of the holy relic had survived.

The was a vast gap in time between 1660 and 1949, when the present Jetsunma Ahkön Lhamo was born. I asked her the same question I had asked Tenzin Sherab. What lives did she think she had been living in between?

‘I think there were other incarnations, but as Penor Rinpoche told me, they don’t keep track of women. It wasn’t because they were prejudiced against women’s wisdom. In fact, dakinis are the primordial wisdom beings and are held in very high regard. Generally, though, dakinis were not the lineage holders. They spent their lives in solitude, doing spiritual practices. Penor Rinpoche says, and I feel, that there have been many incarnations.

But this present one, as the American woman doing it ‘her way’ as undoubtedly she always had, was the life that was to capture widespread attention. Jetsunma left the United States as a married woman, mother of two and teacher of New Age metaphysics with a bent for worldwide caring, and returned a recognized tulku, a reincarnate lama. For her students this took some adjustment. While they had been happily following the teachings of a woman whom they treated as their equal, they now had to contend not only with a ‘Buddhist’ but also with someone whose rank placed her on an entirely different footing. There was protocol to observe, a new language to learn for the same concepts they had learnt, and the mantle of an old and established ‘religion’ from the East to adopt. Some disciples fell out, but most survived the transition.

Whatever misgivings they might have had about the authenticity of their teacher’s new lofty reincarnate status, however, were completely dispelled when Penor Rinpoche came to see them for the second time in 1988. “He arrived at Poolesville with twelve monks in attendance and conferred the Rinchen Terzod, the revealed teachings of the great Padma Sambhava to all member of KPC. It was the first time he had ever performed the task in his lifetime, and the first time in North America”.

He then conducted an official enthronement of Jetsunma Ahkön Lhamo. News of the thirty-nine-year-old woman who had been recognized as the reincarnation of a famous Tibetan yogini reached the media. Newspaper reporters and television crews descended on KPC. ‘Meet Ahkön Norbu Lhamo, Tibetan Saint,’ blazed the front-page headline of the International Herald Tribune. ‘The Unexpected Incarnation’ cried the Washington Post. She appeared in the popular People magazine. Leading Japanese and German magazines ran articles on her. This was when my own journalist’s antennae, primed for good stories, must have picked up the importance of the event and stored it away for later use.

The Second Throneholder

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The Second Throne Holder
Pedma Lhundrub Gyatso
(1660 – 1727)

Pedma Lhundrub Gyatso was born in the province of Do Kham in a place known as Seng-gang in the eleven rabjung year of the Iron Rat (1660). His birth was prophesied in Terton Duddul Lingpa’s Vajrakilaya Terma as the reincarnation of Sogpo Lhapal, one of the twenty-five disciples of Guru Rinpoche.

From the age of eight, Lhundrub Gyatso started receiving all the Nam Chö empowerments, transmissions and secret instructions from Vidyahara Migyur Dorje [who lived at Mugsang Monastery]. At age sixteen, he went to the Palyul Monastery to receive more profound instructions on personal attainment from his uncle, the Vidyadhara Kunzang Sherab. By the time he was twenty-five, he came into direct experience with the true nature of mind. Under the continued guidance of his uncle, Kunzang Sherab, who transmitted to him the Secret Oral Transmission lineage, Lhundrub Gyatso advanced his accomplishment with great enthusiastic perseverance. He took on the responsibility of transmitting the sutra and tantra at the Palyul Monastery after Kunzang Sherab dissolved his body into the pure realm of ultimate truth at the age of sixty-four. When Lhundrub Gyatso was fifty-four years old, he became the second Throne Holder of the Palyul Lineage. Under his charge, propagation of Buddha’s Doctrine flourished in all directions.

At the age of sixty-eight, on the tenth day of Saga Dawa in the year of the Fire Sheep (1727), Pema Lhundrub Gyatso entered into a state of meditative equipoise. Then his body dissolved into the sphere of clear light while loud thunder reverberated and streaks of lightning lit up the sky. During his cremation, rainbows like treasure vases and wish-granting trees appeared in the sky and the images of deities could be seen clearly in the smoke. Many precious bone relics were found in the ashes.

Reference: Pathgate Institute of Buddhist Studies

Vidyadhara Kunzang Sherab

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The First Throne Holder
Vidhyadhara Kunzang Sherab
(1636 – 1699)

Kunzang Sherab was born in the province of Do-Kham in the region of Bubor on the eleventh rabjung year of the Fire Rat (1636 A.D.). He showed great capacity of compassion as a small child and would not cause harm to even the smallest creature under any circumstances. His connection to Dharma was so strong that he could memorize a great score of prayers at a tender age. With enthusiastic effort, he applied himself diligently in his practice and in the process actualized realization of the instruction he received and showed signs of accomplishment in his practice.

A new monastery was built by King Lhachen Jampa Phuntsog (King of Dege Kingdom) and Trichen Sangye Tanpa near the ruins of a previously existing monastery. They invited Kunzang Sherab to serve as the Head of the new Palyul Monastery and later it was named Palyul Namgyal Chanchub Chöling. Encouraged by his guru, Terton Migyur Dorje to fulfill prophecies by Guru Padmasambhava, Kunzang Sherab, at the age of thirty, assumed the position as Head of the Palyul Monastery on the eleventh rabjung year of the Wood Snake (1665 A.D.).

Through skilful means and compassion, he guided many sentient beings towards the path of Dharma and nurtured a great number of disciples who displayed signs of success in their practices. Several even attained the rainbow body.

On the fifth day of the first month of the year of Earth Rabbit (1699 A.D.), Kunzang Sherab dissolved his body into the pure realm of ultimate truth at the age of sixty-four. Although it was the coldest month of the year at the time of his passing, the weather suddenly became very warm and spring-like. Shoots sprouted and buds flowered out of season. When his disciples and monks from the monastery performed offering prayers in his honor, many experienced an extended period of clear light awareness. During the subsequent cremation ceremony, clouds of auspicious signs and rainbows filled the sky. The bone relics at the completion of the cremation included the skull embossed with the syllable AH. These relics together with the Longsal Terma of Avalokiteshvara were placed inside a Stupa erected in honor of the Great Vidhyadhara.

Reference:  Pathgate Institute of Buddhist Studies

Kunzang Sherab’s current incarnation is Ven. Gyaltrul Rinpoche.

Genyenma Ahkön Lhamo, sister of Kunzang Sherab, while not a throne-holder, was a great practitioner, who accomplished her practice to completion. She was instrumental in helping her brother stabilize the Palyul Lineage. She was also a heart student of Terton Migyur Dorje and it is said that there were so many nuns who followed her that the hills of that region still bear the name of “Drongmar Teng” (the red knoll village). At the time of her death her entire kapala (skull) flew out of the funeral pyre and landed on the seat of the throne of Kunzang Sherab. Emblazoned in the kapala were the Tibetan symbols of the sublime original nature – and there was an “AH” at the very crown. This kapala was kept in the monastery and used during special ceremonies, like Drubchen, by the successive throne holders. It was considered one of the most sacred relics. While still in Tibet, H.H. Penor Rinpoche used to meditate on the kapala, making prayers to meet this Dakini if she were in the world today. He later found her in America. A piece of this skull relic resides at KPC, a gift of H.H. Penor Rinpoche to Jetsunma Ahkön Lhamo, who His Holiness recognized, and enthroned as a Palyul Lineage holder, as the reincarnation of Genyenma Ahkön Lhamo.

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