The following is a message from Gyaltrul Rinpoche to Jetsunma Ahkon Lhamo and her sangha given on November 11, 2011:
VGR to JAL 11.11.11
In November 2011 Venerable Gyaltrul Rinpoche offered the following spontaneous teaching about Jetsunma at a sangha gathering at Tashi Choling in Oregon.
Gyaltrul Rinpoche began by asking Jetsunma’s student who was in attendance at the gathering to stand and to convey this message to Jetsunma.
“You opened your center. Then you bought a house, and then you invited Holiness Penor Rinpoche. Then you sponsored the whole Rinchen Terzod, and invited so many high lamas.
You got really sick, but still you are upholding that center. Right now you miss Holiness, but it doesn’t matter. I heard that you offered your center to two tulkus who are His Holiness’ successors. You are the servant. You have merit. In that way you succeeded in growing your center. Now you have the merit to offer it to Holiness’ successors – two tulkus and the whole lineage. You gave everything to them purely, cleanly, and without attachment. You don’t make claims. You dedicated that merit to sentient beings to cleanse obscurations. Thank you so much. This is the way of dharma, not just the way of “mine.” The way of “mine” is, “We need to practice.” Mine is “We need to generate merit and cleanse obscurations.” That’s mine. You took a big step that is opposite of the American brain. You didn’t say “mine.” You said that according to Buddha it belongs to sentient beings. It is the Buddha’s offering for sentient beings. You dedicated it. Thank you so much.
Speaking to the student, Gyaltrul Rinpoche continued.
Students at the center need to maintain it for sentient beings. Note what your teacher His Holiness did. At the same time follow what Jetsunma did. She offered the center and everything back to the lineage for your benefit. Now you have to maintain it. Don’t crack. Don’t damage it. How do you crack it? How do you damage it? By the breaking of samaya. By fighting. This is “my” way, your way, this way, that way. Whose way? His Holiness’ way. Your way as a human being is Holiness’ way. Penor Rinpoche is Holiness. As non human beings it is Shakyamuni Buddha’s Way, Guru Rinpoche’s Way.
Through the whole Rinchen Terzod you got the whole lineage. You guys need to maintain that benefit for all the sentient beings that are connected with you. You have to open up for them, as much as you can for sentient beings. Not only for him that you like or her that you like or not, but for all sentient beings, even bugs. Do according to Shakyamuni, according to Guru Rinpoche and according to your root lama, Penor. We don’t have anything to be ashamed of with the wonderful way of our root lama, the Dalai Lama. Follow that example. I pray for you guys.
Right now we have the amazing fortune in this life and next life to offer some benefit for others. Almost nobody has that kind of merit. Therefore don’t forget how fortunate, how lucky we are. This is our luck, all of our fortune. Therefore don’t throw away your luck. Don’t throw away your merit. Continue. There are lots of obstacles up and down, but try. Be patient. Be more compassionate for sentient beings. We have this opportunity only one time – this time. If we lose this one, we won’t get another. Recognize this. Try that. Tell all the centers that this is my request. Thank you. Tashi Deleg.
I’m so happy she [Jetsunma] offered it, you know? It is amazing that way. She has freedom. So you have heard this example. You guys are working for the sentient beings. Don’t be proud working for yourself. Everybody is working hard.
Some of you guys came here today. Some didn’t come. One way – snow. One way -laziness. One way – excuse. One way is saving next life’s merit, and cleansing obscurations. We need to keep that savings. We don’t want to clear it out. We don’t want to save the merit too much. Therefore we need to save space.
Everybody is working so hard but I’m not embarrassed. I don’t have any regrets about it. I’m happy. The reason is not that I am happy using you guys in ten directions. I’m not satisfied that you guys are tortured. Look at Philip, how old his body is. And Ani here is an old lady. Everyone says these guys torture themselves from working so hard. The reason is to generate merit – purification. Anytime you have an opportunity, don’t ignore that opportunity. We don’t know how short our life is. You may think, “I’m not like that ugly old man. I’m quite handsome.” Anyway one day you are going to be cranky like me, ugly like me, a bozo like me. You will look like that. It’s not only me. I’m not the only one being punished from old age.
The nature of samsara is like that. We trust. You think samsara is trustable, even more than your boyfriend, more than your husband, more than your wife or girlfriend. You guys trust so much. I love you. This is the real reason for our shorter life that we have that idea. The bottom line is reaching another life. Everybody try. Help each other practice. Dedicate. Nothing is more useful or better. It all is temporary, but we have a chance, an opportunity.
You need to go. You guys need to go because there is snow, but try in the future. You have an opportunity. You have amazing good fortune. I’m not saying you are pretty or handsome or smarter. I’m not saying you’re richer. Being rich means nothing. Look at how rich Qadaffi was. All sentient beings are going to die, even Shakyamuni’s father and mother. When we read the history of Shakyamuni, do we think of Shakyamuni as a poor guy? No. Did he get drunk or crazy? No. Read that history carefully. I’m not asking you guys to become a nun or monk. Nun means nothing. Monk means nothing. If you follow Shakyamuni’s footsteps then yes, but lots of monks are about ritual. Lots of monks are samsara leaders. This is more cheating of Shakyamuni. Actually we are cheating ourselves.
It’s the same thing with Guru Rinpoche. Guru Rinpoche is not a poor guy. G. Rinpoche is not a poor guy. I’m not asking you to give up your position, or money or anything. But recognize first what is of benefit and what that means. What is good or bad? Check everything. Don’t jump over this.
Look at how many countries are fighting and for what? Power, money, and that kind of thing. You guys are smart. Look carefully. Don’t think its all Funky Rinpoche. “He’s dying. He’s losing his life.” Yeah. You are right. But it’s not only me. You too. I don’t have preparation so don’t follow me. Wake up. Stand up. You have an opportunity and you have the blessing of Holiness Dalai Lama, Dudjom Rinpoche, Penor Rinpoche, and the Karmapa. Sunshine shows your hand or behind or friend or whatever. You are not in the darkness. All dharmas – Hinayana, Mahayana, Vajrayana – everything is there blazing on you. At that time don’t go Qadaffi style. Don’t go down dark tunnels. Still your “bad” is showing. Therefore, everybody try. Don’t be smart. You want to be smart? Understand cause and effect. You need someone smart who can benefit you? Know who can help or harm you. That’s smart. You don’t need the scholar going blah, blah, blah. A hundred thousand pages you do for one second, but everything is blah blah blah. You don’t follow that meaning or result, or you don’t care. It’s just blah blah blah. Therefore everybody try.
Goodnight. We have snow, so I’m not going to blah no meaning. I don’t want to make obstacles for you.”
The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called, “Bringing Virtue into Life”
If your eyes are open at all, you have seen that you have often boxed your own ears, that you have often hurt yourself by engaging in non-virtuous activity that has brought you suffering. Maybe you’ve had time to see a little bit of that. But I’ll tell you that according to the Buddha’s teaching, and this is the truth, every bit of non-virtuous behavior that you have engaged in will bring about unhappiness. So it’s not logical to engage in non-virtuous behavior and that includes the lesser non-virtuous behaviors. The big ones like killing, we can get that. Killing, stealing, that sort of thing, but what about simple selfishness? What about judgment of others? What about just not giving a big flip? Not caring? What about reading the newspaper and thinking “Wow millions of people are starving over there. Too bad.” You don’t think that’s a non-virtue? That’s how we read the paper, every day. Of course that’s a non-virtue. We’re not caring. We’re not praying for them. We’re not sending them anything. We’re not doing anything to help.
The Buddha also taught us that virtuous behavior brings about happiness, but we have exactly the opposite idea. Most of us don’t like to practice, for instance. We don’t like to sit down and practice. Who likes to sit down for two hours at a stretch? I don’t know about you, but I get fanny fatigue big time. Two hours at a stretch. That is not how I want to spend the day. So we think like that. We think “Oh, you know, if I sit down today and practice for two hours, I’m really going to suffer!” So we have this weird idea that virtuous activity like practice is going to bring about unhappiness, and it’s because of our lack of understanding. What we don’t realize is that yes, while we have maybe the antsy-ness or the fanny fatigue or whatever it is that we get, ultimately that two hours of practice will ripen. And when it ripens it will be like a precious jewel within your life. At some point there will be an event or a change or a lift or a gift or something that you very much need in your life. It will appear as though out of nowhere. and it can be directly traced to previous virtuous behavior.
The Buddha also teaches us that if we offer even something, if we’re very poor and all we have is something simple like a candle or a butter lamp. If we offer only that, placing it on an altar and with a full and generous heart visualize it as being everything that we have, everything that we could ever have and offer it to the Buddha and the Dharma and the Sangha and particularly to the Lama as the representative of all three, then let that merit be used to benefit sentient beings. What we don’t realize is that while that took some time out of our busy day, yes, and we did have to prepare a butter lamp or light the candle or whatever hardship we had to engage, still we have created unbelievable happiness for ourselves. Actually, the Buddha has taught that if we could manage to make that offering with complete and total absorption in the expanse of that generosity, then we would be reborn eventually in unmovable samadhi, complete happiness, because we are engaging in the kind of activity that creates the habitual tendency of supreme generosity.
We are taught also to make offerings of our body, speech and mind. For instance, we visualize that our body becomes like food and we offer our bodies. Of course, we don’t cut off pieces of ourselves. Nobody would want to eat that anyway, I don’t think. But we do visualize our body as being transformed into this nectar that nourishes all sentient beings, and without holding on to ourselves, we offer ourselves in that way. So we offer our bodies to benefit sentient beings. We offer our speech to benefit sentient beings. We practice so that what comes out of our mouth will be of benefit to others, such as mantra or teaching about Dharma or some spiritual advice. We try very hard to give our speech to benefit sentient beings. And we offer our minds as well to benefit sentient beings. We make that offering. The way that we practice that offering is by no longer using our mind as a vehicle by which to accomplish nonvirtue. Instead we use our mind as a vehicle by which to accomplish virtue for the sake of sentient beings. That is the true meaning of offering our body, our speech and our mind.
Many practitioners unfortunately say that. They say “I offer my body, speech and mind” and they make all kinds of grand gestures but, boy, when it comes down to the clinch, they ain’t offering nothing, and that’s the truth. Not a thing. It isn’t happening. So we, as Dharma practitioners, have to learn how to practice more deeply than that in order to assimilate the causes for true happiness. It is that kind of virtuous activity that we have to engage in.
Jetsunma Ahkon Lhamo started the Garuda Aviary in 1999 after she adopted Tashi bird, a Moluccan Cockatoo who was driving her former owner crazy with her screaming. Jetsunma soon discovered there are countless parrots suffering from neglect and abuse due to owners ill prepared for their needs.
Jetsunma was so moved by the awareness of the suffering of these intelligent, long lived beings, that one bird quickly grew to 36, and the Garuda Aviary was founded to provide life long sanctuary to abused and neglected birds.
Now Garuda Aviary, a non-profit organization with one paid caretaker and a small staff of volunteers, cares for more than 50 birds, committed to caring for each of them for the duration of their lives.
Jetsunma continues to support the birds by preparing large pots of fresh food, “Bird Stew”, for the birds on a regular basis. Parrots enjoy fresh, healthy and nutritious foods, and Rigdzin, the primary caretaker of the birds, reports they have come to love her stew.
Wishing that others may share in this joyful practice, Jetsunma has asked that this simple recipe be offered so others may feed their birds a nutritious, healthy treat.
This recipe produces a large amount of food, enough to feed 50 birds as a supplement to their diet for several days, so amounts may be adjusted for those with fewer birds. Jetsunma also suggested the stew can be portioned into ice cube trays or empty margarine containers and frozen. These smaller portions can then be warmed in a pan for those with smaller birds.
Supplies:
Large pot
2 bags of dried beans (pinto, red, black, navy, white, or a combo)
1 bag of lentils
1 package of frozen vegetables (mixed vegetables, butter beans, peas, carrots, corn, a variety)
Any left over vegetables from family dinners, but do not feed avocados or white potatoes.
2 lbs of pasta (elbow, spaghetti or penne)
seasoning: Mrs. Dash italian flavor, spicy flavor, hot peppers
Process:
Put two bags of beans in 6 quarts of water and bring to a boil for 20 minutes then turn off heat.
Allow beans and water to sit until completely cooled for an hour.
Bring pot back to a boil and add lentils, vegetables, pasta and seasoning and cook until pasta is Al Dente.
Immediately remove mixture from heat, drain, and run under cold water to stop the cooking process (birds prefer beans and pasta Al Dente rather than mushy.)
The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Western Chod”
My teachers have instructed me that that practice is actually called ‘chöd’ (and there is an umlaut above the o). Actually there is no text to go with it so you couldn’t say it was the practice of chöd as it is written in the text. It has been called by my teachers the essence or essential nectar of chöd. So I have been given permission to continue to practice that way and also to teach others to practice in that way. My experience has been that it has made my life a lot easier.
Now how is that? Well, I’ll tell you. It came to pass that there were many sacrifices that needed to be made. I’m not saying this so that you’ll say “Oh, isn’t she a good girl!” Save it. I don’t care. But there were sacrifices that needed to be made. If I’d had my druthers, I would still be on a farm in North Carolina. By now I would not only know how to put up beans, but I would have the best darn garden you’d ever seen, and all the farmers around would be impressed. And I would have a dairy cow to boot. I would still be there. I would still be there, much isolated. I prefer a lot of privacy. Even though I seem to be good at this (I don’t know why but I seem to be good at this), I have to tell you that everyone who knows me well knows that to get me out of the house so that I’ll come and do my job, it takes oh, spraying with Pam and loosening her up with a crowbar. It’s not my natural tendency to want to come out and do this. I really don’t like this kind of thing.
Not only did privacy have to be given up (and that seems to be getting worse and worse), but also personal freedom. Now I am in the position where if I decide that I want to go somewhere and just not think about whether I look like a dharma teacher or not, just sort of be myself, I find that it’s a little tricky. It happens pretty often that people will come up to me and they will say “Are you that Buddha lady?” It really happens on a regular basis. In fact one time at the airport somebody came running up to me, “Are you that Jetsa Jetsa Buddha lady?” That Jetsa Jetsa Buddha lady, that’s me! So I have that kind of going on. And you know, I was not brought up as a Tibetan. I was not groomed for this job; I just got this job. So I found that many sacrifices had to take place, including watching my children have to give up their own privacy.
There are just a lot of issues. When we first came to this temple, none of the doors that you see were here. There were hardly any doors on the inside of the temple. Everything was very open and this room was divided in half. We used to live upstairs, but there were no doors between the upstairs and the lower, and so basically I was not separate from the temple whatsoever. And the only coffee pot, get this!, the only coffee pot in the whole place was downstairs where the kitchen room is downstairs now, and I slept upstairs. , Because this place was open 24 hours a day, I would have to wade through students to get to my first cup of coffee in the morning. If that’s not love, what is? ? Then my students would say to me, “You never smile at me in the morning.” Smile in the morning!! The weight of the bags under my eyes keep my cheeks from going up, what can I tell you! So anyway, smiling was not forthcoming before the coffee, I’m sorry. There’s not that much compassion in the world!
I eventually came to draw a lot of strength and a great deal of comfort from that early practice because I found out that I never actually had to make another decision. And that’s what we struggle with all the time. Should I spare this time to do my practice? Should I spare this time to practice compassion toward others? Should I spend the effort to go over here and help that person? Should I do that? It’s that thinking—should I, should I, should I? You burn more calories doing that than any of the good works that you actually do in your life. So I found out that that head thing that we do when we can’t decide and we always go through the dilemma of being a samsaric being, that was alleviated, and I never really had to make another decision ever again. I felt that from that point on, everything in my life had already been decided because I didn’t own my feet, I didn’t own my ankles, didn’t own my body, didn’t own my speech, didn’t own my hearing, didn’t own anything. Anything! I had already decided that I owned nothing. None of it was mine.
So then whenever I was called upon, well will you do this, will you do that, will you do that? Now the ultimate test, the moving! Will you do that? Yeah, I’ll do that. You know why I’ll do that? Because it’s already decided. None of this really belongs to me. My job now is to protect every capability that I have or any effort that I’ve made in order to benefit beings. That I will protect, with fangs out and nails extended. That’s when you’ll see the meanness in me. That I will protect, but regarding anything personal, it’s no big deal because it’s already gone. I don’t own it. So I take good care of it. I feed it well. I exercise it, but ultimately I realize that I’m doing that in order to maintain its strength in order to benefit sentient beings. I don’t feel that I own it. I’ve already given it up.
The following is from a series of tweets by Jetsunma Ahkon Lhamo:
I’m pleased to say we have dry and canned goods at KPC for locals that need it. All can take for their families and selves and give what they can. You need not go hungry or eat fast food. We do have dry beans etc with recipies on the bag. It’s not hard, I wish we could give more but law goes against spoilable foods. Ideas anyone? You needn’t be Buddhist, just hungry. Ordained first s best. Their ability to make money is limited. Come’n’ get it!
The following is a full length video teaching by Jetsunma Ahkon Lhamo offered at Kunzang Palyul Choling:
In this final part of the workshop, Jetsunma goes through the practice she developed of Supreme Generosity (called Chod by Tibetan Buddhists). Through this she was able to deepen in her practice. We hope you will too.
The following is a full length video teaching by Jetsunma Ahkon Lhamo offered at Kunzang Palyul Choling:
Taught on Lha Bab Duchen in 1989, this teaching explains how the practice of offering helps purify our desire and grasping. It also, if done purely, can move us toward the state of pure enlightenment.
The following is a full length video of a teaching by Khenpo Tenzin Norgay offered at Kunzang Palyul Choling:
Khenpo Tenzin Norgey teaches from the Nam Cho Ngondro practices from Terton Migyur Dorje. Each of these has the capacity, if practiced diligenly, to accru a tremendous amount of merit.
