The following is respectfully quoted from “The Practice of Dzogchen” by Longchen Rabjam translated by Tulku Thondup:

Sources of the Major Tantric Scriptures

According to the history of the tantric scriptures, most of the tantras of the New Translation School of Tibet—such as Guhyasamaja and Kalachakra and the tantras belonging to the division of [...]]]>

The following is respectfully quoted from “The Practice of Dzogchen” by Longchen Rabjam translated by Tulku Thondup:

Sources of the Major Tantric Scriptures

According to the history of the tantric scriptures, most of the tantras of the New Translation School of Tibet—such as Guhyasamaja and Kalachakra and the tantras belonging to the division of Outer Tantras—were expounded by Sakyamuni Buddha. But the tantras of the three Inner Tantras of the Old Translation School did not originate with Sakyamuni Buddha.

The original tantras of Mahayoga and Anuyoga first appeared in the human realm when they were received by a group of five Buddhist adepts called the Five Excellent Beings (Dam Pa’I Rigs-Cham Dra-Ma lNga) from Vajrapani Buddha in a pure vision on Mt. Malaya [Sripada, Srilanka?] twenty-five years after Mahaparinirvana, the passing away of Sakyamuni Buddha. They were then transmitted to King Jha (Dza) of the Oddiyana kingdom by Trimed Tragpa (Dri-Med Grags-Pa, Vimalakirti) of the Lcchavi tribe, who was one of the Five Excellent Beings.

In Mahayoga, in addition to tantras there is another category of scriptures known as the sadhanas [propitiations]. The following eight categories of scriptures of the sadhana section of Mahayoga were received in two ways, in canonical (bKa’-Ma) form and discovered treasure (gTer-Ma) form.

a)    The following scriptures were received by different masters by means of canonical transmission, which means transmission from person to person: Vajraheruka (or Yang-Dag) scriptures received by Humkara, Yamantaka by Manjusrimitra, Hyagriva  by Nagarjuna, Vajramrta (bDud-rTsi ‘Khyil-Ba) by Vimalamitra, and Vajrakilaya by Prabhahasti and Padmasambhava.

b)    Discovered Treasure Sadhanas: The following scriptures were concealed and entrusted by Dakini Lekyi Wangmo (Las-Kyi dBang-Mo) to the following masters, and those scriptures are known as the discovered treasure Sadhanas: Sriheruka (Ch’e-mCh’og) scriptures entrusted to Vimalamitra, Vajraheruka to Humkara, Yamaraja to Manjusrimritra, Hyagriva to Nagarjuna, Vajrakilaya to Padmasambhava, Mamo (Ma-Mo) to Dhanasamskrta, Chod-tod (mCh’od-bsTod) to Rombhuguhya, and Trag-ngag (Drag-s Ngags) to Santigarbha. She also entrusted the Desheg Dupa (bDe-gShegs ‘Dus-Pa) to Padmasambhava. Those masters transmitted the teachings to their disciples and most of them are in practice today.

The original tantras of Atiyoga were received in pure vision by Garab Dorje (dGa’-Rab rDo-rJe, S. Prahevajra), the first human master of Atiyoga, directly from Vajrasattva, a Buddha in Sambhogakaya form. He transmitted them to Manjushrimitra. The teachings of Atiyoga were brought to us through various lineages and are known in Tibetan as Dzogpa Chenpo, the Great Perfection, which is the subject of this book.

Some Major Tantric Scriptures of the Three Inner Tantras

The scriptures of Inner Tantras which have survived are preserved as the collections of Nyingma Gyud-bum (rNying-Ma rGyud-‘Bum) in twenty six volumes. There are different ways of classifying the tantras, and I have indicated the sources on which I relied to make the following lists.

The Tantras of Mahayoga

Mahayoga scriptures were brought to Tibet by Indian scholars and Tibetan translators including Guru Padmasambhava, Vimalamitra, Santigarbha, Jnanagarbha, Vairocana, Namkha’I Nyingpo (Nam-mKha’I Nying-Po), and Sangye Yeshey (Sang-rGyas Ye-Shes). In Mahayoga there are two major sections of scriptures, the eighteen tantras and the sadhanas. According to Gyurmed Tshewang Chogdrub, who says the list is based on the writings of Terchen Gyurmed Dorje (1646-1714), the major tantras of Mahayoga are as follows:

1)    Tantra Section:

a)    The Root of all the Mahayoga Tantras, the tantras of Guhyagarbhamayajala-tantra entitled: Dorje Sempa Gyuthrul Trawa Tsawa’I Gyud Sangwa Nyingpo (rDo-rJe Sems-dPa’ rGyu-‘Phrul Drva-Ba rTsa-Ba’I rGyud gSang-Ba sNying-Po)

b)    The Explanatory Tantras:

Five Major Tantras:

i)      Tantra of Body: Sangye Nyamjor (Sang-rGyas mNyam-sByor)

ii)     Tantra of Mind: Sangwa Dupa (gSang-Ba ‘Dus-Pa)

iii)    Tantra of Virtues: Palchog Tangpo (dPal-mCho’g Dang-Po)

iv)   Tantra of Action: Karma Male (Karma Ma-Le)

Five Tantras of Sadhana:

i)      Heruka Rolpa (Heruka Rol-Ba, missing)

ii)     Tachog Rolpa (rTa-mCh’og Rol-Ba)

iii)    Nyingje Rolpa (sNying-rje Rol-Ba)

iv)   Dudtsi Rolpa (bDud-rTsi Rol-Ba)

v)    Phurba Chunyi (Phur-Pa bChu-gNyis)

Five Tantras of Actions:

i)      Lanchen Rab-bog (Glang-Ch’en Rab-‘Bog)

ii)     Riwo Tsegpa (Ri-Bo brTsegs-Pa)

iii)    Yeshey Ngamlog (Ye-Shes rNgam-Glog)

iv)   Tamtshig Kodpa (Dam-Tshig bKod-Pa)

v)    Tingdzin Tsechig (Ting-‘Dzin rTse-gChig)

(The last four tantras are common to Anuyoga)

Two Supplementary Tantras:

i)      According to PKD bb/3: Namnang Gyuthrul Trawa (rNam-sNang sGyu-‘Phrul Drva-Ba).

ii)     Thabkyi Zhagpa (Thabs-Kyi Zhags-Pa)

2)    Sadhana [Ppropitiation] Section:

The scriptures of Sadhanas of Eight Great Mandalas of Deities (sGrub-Pa bKa’-brGyad) of which there are two kinds, the Canonical (bKa’-Ma) and Discovered Treasure (gTer-Ma) scriptures. The Eight Great Mandalas of Deities are: (a) Yamantanka of Body, (b) Hayagriva of Speech, (c) Vajraheruka (Yang-Dag) of Mind, (d) Dudtsi Chechog (bDud-rTsi Che’-mCh’og) of Virtues, (3) Vajrakilaya of Action, (f) Mamo Bod-Tong (Ma-Mo rBod-gTong), (g) Jigten Chod-tod (‘Jigs-rTen mCh’od-bsTod) and (h) Modpa Trag-ngag (dMod-Pa Drag-sNgags).

The Tantras of Anuyoga

The Anuyoga tantras were brought to Tibet by Vimalamitra, Vairocana and especially by Nubchen Sangye Yeshey (gNub-Ch’en Sangs-rGyas Ye-Shes). According to Gyurmed Tsewang Chogdrub, among the Anuyoga tantra are:

1)    Four Root Tantras:

a)    Kundu Rigpa’I Do (Kun-‘Dus Rig-Pa’I mDo)

b)    Sangye Thamched Gongpa Dupa (Sangs-rGyas Tham-Chad dGongs-Pa ‘Dus-Pa)

c)    Yeshey Ngamlog (Ye-Shes rNgam-Glog)

d)    Turthrod Khuchug Rolpa (Dur-Khrod Khu-Byug Rol-Ba)

2)    Six Branch Tantras:

a)    Kunto Zangpo Chewa Rangla Nepa’i Gyud (Kun-Tu bZang-Po Ch’e-Ba Rang-La gNgas-Pa’I rGyud)

b)    Wangkur Gyalpo (dBang-bsKur rGyal-Po)

c)    Tingdzin Chog (Ting-‘DZin mCh’og)

d)    Kabjor Dunpa (sKabs-sByor bDun-Pa)

e)    Tsonpa Donden (brTson-Pa Don-lDan)

f)     Tamshig Kodpa (Dam-Tshig bKod-Pa)

3)    Twelve Rare Tantras:

a)    Zhiwa Lhagyud (Zhi-Ba Lha-rGyud)

b)    Chonyid Zhiwa’i Lhagyud (Ch’os-Nyid Zhi-Ba’I Lha-rGyud)

c)    Throwo’I Lhagyud Chenmo (Khro-Bo’I Lha-rGyud Ch’en-Mo)

d)    Throwo’I Lhagyud Kyi Togpa Chenpo (Khro-Bo’I Lha-rGyud Kyi rTogs-Pa Ch’en-Po)

e)    Thugje Chenpo’i Torgyud (Thugs-rJe Ch’en-Po’i gTor-rGyud)

f)     Naljor Nangpa’i Tsog-gyud Chenpo (rNal-‘Byor Nang-Pa’i Tshogs-rGyud Ch’en-Po)

g)    Palbar Khroma (dPal-‘Bar Khros-Ma)

h)    Rakta Markyi Gyud (Rakta dMar-Gyi rGyud)

i)      Melha Zhiwar Kyurpa Barwa’i Gyud (Me-Lha Zhi-Bar Kyur-Pa ‘Bar-Ba’i rGyud)

j)      Throwo’i Jinseg (Khro-Ba’i sByin-bSreg)

k)    Hungdzed Chenpo (Hung-mDzad Ch’en-Po)

l)      Dasang Chenpo (Zla-gSang Ch’en-Po)

The Tantras of Atiyoga

Atiyoga has three divisions of tantras: They are Semde, Longde, and Mengagde.

1. In Semde (Sems-sDe) there are Twenty-one Major Tantras which were brought to Tibet by Vimalamitra and Vairocana. According to Longchen Rabjam they are:

A) The Five Earlier Translated Tantras, translated by Vairocana:

a)    Rigpa’i Khuchug (Rig-Pa’i Khu-Byug)

b)    Tsalchen Trugpa (rTsal-Ch’en Drug-Pa)

c)    Khyungchen Dingwa (Khyung-Ch’en lDing-Ba)

d)    Dola Serzhun (rDo-La gSer-Zhun)

e)    Minubpa’i Gyaltshen Namkhache (Mi-Nub-Pa’i rGyal-mTshan Nam-mKha’-Ch’e)

B)  The Thirteen Later Translated Tantras, translated Tantras, translated by Vimalamitra,         Nyag Jnanakumara and Yudra Nyingpo (gYu-sGra sNying-Po):

a)    Tsemo Chung-gyal (rTse-Mo Byung-rGyal)

b)    Namkha’i Gyalpo (Nam-mKha’i rGyal-Po)

c)    Dewa Thrulkod (bDe-Ba ‘Phrul-bKod)

d)    Dzogpa Chinching (rDzogs-Pa sPyi-Ch’ings)

e)    Changchub Semtig (Byang-Ch’ub Sems-Tig)

f)     Dewa Rabjam (bDe-Ba Rab-‘Byams)

g)    Sog-gi Khorlo (Srog-Gi ‘Khor—Lo)

h)    Thigle Trugpa (Thig-Le Drug-Pa)

i)      Dzogpa Chichod (rDzogs-Pa sPhi-sPyod)

j)      Yidzhin Norbu (Yid-bZhin Nor-bu)

k)    Kundu Rigpa (Kun-‘Dus Rig-Pa)

l)      Jetsun Tampa (rJe-bTsun Dam-Pa)

m)  Gompa Tontrub (sGom-Pa Don-Grub)

C)   Three Outher Major Tantras:

a)    The cycle of Kunched Gyalpo (Kun-Byed rGyal-Po)

b)    The Medchung (rMad-Byung)

c)    The Thirteen Sutras of Semde

2. The tantras of Longde (Klong-sDe) were brought to Tibet by Vimalamitra and Vairocana. According to Gyurmed Tsewang Chogdrub, some of the major tantras of Longde are:

a)    Longchen Rabjam Gyalpo (Klong-Ch’en Rab-‘Byams rGyal-Po)

b)    Kunto Zangpo Namkhache (Kun-Tu bZang-Po Nam-mKha’-Che)

c)    Rigpa Rangtsal Sharwa (Rig-Pa Rang-rTsal Shar-Ba)

d)    Dam-ngag Natshog Khorlo (gDams-Ngag sNa-Tshogs ‘Khor-Lo)

e)    Phaglam Kodpa (‘Phags-Lam bKod-Pa)

f)     Dorje Sempa Namkha’i Thatang Nyampa (rDo-rJe Sems-dPa Nam-mKha’i mTha’-Dang mNyam-Pa)

g)    Yeshey Sangwa Dronma (Ye-Shes gSang-Ba sGron-Ma)

h)    Rinpoche Khorlo (Rin-Po-Ch’e ‘Khor-Lo)

i)      Yeshey Sangwa (Ye-Shes gSang-Ba)

j)      Yeshey Dzogpa (Ye-Shes rDzogs-Pa)

k)    Changchub Kyi Sems Kunla Jugpa Namtag Tonpa (Byang-Ch’ub Kyi Sems Kun-La “Jug-Pa rNam-Dag sTon-Pa)

l)      Changchub Kyi Sem Dorje Odthro (Byang-Ch’ub Kyi Sems rDo-rJe A’od-‘Thro)

3.  The Tantras of Mengagde (Man-Ngag-sDe) were brought to Tibet mainly by Pandita Vimalamitra and Guru Padmasambhava. Some of the major tantras of Mengagde, which belong to Yangsang (Yang-gSang) orNyingthig (sNying-Thig) subdivision, according to Gyurmed Tshewang Chotrub and Pema Ledreltsal are:

1. The Seventeen Tantras (rGyud-bChu-bDun):

a)    Dzogpa Rangchug (rDzogs-Pa Rang-Byung)

b)    Yige Medpa (Yi-Ge Med-Pa)

c)    Rigpa Rangshar (Rig-Pa Rang-Shar)

d)    Rigpa Rangtrol (Rig-Pa Rang-Grol)

e)    Rinpoche Pungwa/Pudpa (Rin-Po-Che’ sPung BalsPud-Pai)

f)     Kudung Barwa (sKu-gDung ‘Bar-Ba)

g)    Dra Thalgyur (sGra Thal-‘Gyur)

h)    Trashey Dzeyden (bKra-Shis mDzes-lDan)

i)      Dorje Sempa Nying-gi Melong (rDo-rJe Sems-dPa’ sNying-Gi Me-Long)

j)      Kuntu Zangpo Thugkyi Melong (Kun-Tu bZang-Po Thugs-Kyi Me-Long)

k)    Ngotrod Trepa (Ngo-sProd sTras-Pa)

l)      Mutig Rinpoche’I Threngwa (Mu-Tig Rin-Po-Ch’e’I Phreng-Ba)

m)  Kuntu Zangpo Longtrub (Kun-Tu bZang-Po Klong-Drug)

n)    Dronma Barwa (sGron-Ma ‘Bar-Ba)

o)    Nyida Khajor (Nyi-Zla Kha-sByor)

p)    Seng-ge Tsaldzog (Seng-Ge rTsal-rDzogs)

q)    Norbu Trakod (Nor-Bu Phra-bKod)

1. Two Other Major Tantras:

a)    Ekatsati Nagmo Throma (Ekajati Nag-Mo Khros-Ma)

b)    Longsal Barma (Klong-gSal ‘Bar-Ma)

There are two other important categories of scriptures in the Yangsang sub-section of Mengagde, known as Instructional (Man-Ngag) category of teachings. They are as follows. According to Pema Ledrel Tsal the first is the Nyingthig teachings which contain the essential instructions of the Seventeen Tantras and Throma Tantra It was brought to Tibet by Vimalamitra and became known as Vima Nyingthig. The second is the Nyingthig teachings which mainly contain the essential instructions of Longsal Barwa Tantra. It was brought to Tibet by Guru Padasambhava and became known as Khadro (mKha’-‘Gro) Nyingthig.

Longchen Rabjam wrote a volume of commentarial and supplemental texts on Vima Nyingthig known as Vima Yangtig (Vima Yang-Tig) and one volume on Khadro Nyingthig known as Khadro Yangtig (mKha’-Gro Yang-Tig). He also wrote a volume on both Nyingthigs known as Lama Yangtig (Bla-Ma Yang Tig) or Yangtig Yidzin Norbu (Yang-Tig Yid-bZhin Nor-Bu). These two root scriptures and two commentarial texts are known as Nyingthig Yazhi (sNying-Thig Yab-Zhi), the Four Volumes of Nyingthig. They are some of the most important texts and writings on Nyingthig.

Relationship with the Guru is the “rocketship of Vajrayana”. These teachers appear for only one reason – us. So, we can rely utterly on their blessing.

© copyright Jetsunma Ahkon Norbu Lhamo All rights reserved.

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

These two particular teachings about the preciousness of this human rebirth and the impermanence of all things samsaric are supposed to make us see, recognize and call to mind and to be mindful of the difference between [...]]]>

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

These two particular teachings about the preciousness of this human rebirth and the impermanence of all things samsaric are supposed to make us see, recognize and call to mind and to be mindful of the difference between what is ordinary and what is extraordinary.  What is ordinary experiences birth and death.  It doesn’t travel with you.   It’s a product of samsara and its building blocks, which are delusion, and the senses, which are also deluded.  And while this is what builds samsara (and this is nothing to feel comfortable in), once you identify that, you can also identify what is extraordinary. And what is extraordinary is the Buddha nature.

We think about the Buddha nature as it appears in the world as the ground, the method and the fruit.  The ground is that the Dharma, Buddhism—the way that the Buddha enters into the world—always comes from the mind of enlightenment.  Whenever the Buddha speaks, the Buddha speaks from enlightenment, from the Buddha nature that does not experience rebirth. All teachings in Dharma, then, arise from the foundation, the ground. All teachings in Dharma are expressed as the method, or path.  One thing that distinguishes us from other religions is that we have method, real solid method and many different methods, to suit different karmic propensities.  But the method is given rise by the Buddha nature, so the method and the Buddha nature are not only similar; they are the same taste, the same stuff.  So the path is enlightened as well.  The result, of course, is Buddhahood, liberation from ordinary death and rebirth and the realization of the primordial wisdom nature, that awakened state that the Buddha described.  That’s the result—Buddhahood which arises from Buddhahood, which is Buddhahood and remains Buddhahood. The ground, the method and the result are indistinguishable.

So now we have identified what is impermanent.  We have identified what is useless.  Now we begin, because of that teaching, to identify what is extraordinary, what is of benefit. From that knowledge we can begin to make choices about how to practice our path.  You can see how it would be difficult to make a real commitment without understanding that.  It would be a fad for you, a thing.

Tibetan Buddhism is really kind of stylish right now.  We’re in vogue, but that’s not how we should approach this.  We have to approach it with eyes open. And believe me, as you get older, you’re going to realize that, just like the Buddha taught, our lives are like a waterfall rushing down a mountain.  Oh, you might think, that’s not bad.  Waterfalls last a long time, but don’t you get it?  You’re looking at a condition.  When you see a waterfall, you’re looking at a condition.  The cup of water that falls from the top reaches the bottom in a heartbeat and we’re like that.   We look at life and we think, oh, it’s constant.  Been here for a while.  Probably be here for a while.  But that cup of water falls down so fast that we come to the point at the end of our lives and we wonder. We look in the mirror and we see ourselves.  We have graying hair and like I said, everything is falling south and all these changes are happening. For me, I look in the mirror and here is this middle age woman and I go, how did that happen.? I am just a kid.  I’m just learning something here.  How did that happen?  And that is the experience that we have.  It goes that quickly.

And while life seems like a jewel to be enjoyed, we do not understand that if we spend our time enjoying it, it will be over in a flash and we will have gone to a precious continent and brought nothing back.  And it’s not to say you shouldn’t enjoy it.  I’m trying to enjoy my life, but I get the big picture.  And that’s the thing we need to do here.  We need to get the big picture. If we are in this place of great benefit and we have met with the teacher and met with the path, we must encourage ourselves to take advantage of this precious opportunity. I hope that you’ll think about this again and again and again.

Lord Buddha teaches us that all sentient beings are suffering, that all of samsara is pervaded with suffering, that we are wandering in cyclic existence helplessly.  We are taught that all sentient beings are the same in their nature and the same in the fact that they all wish to be happy. Even when they do crazy things, they are trying to be happy, to feel good.  And we realize while there is all this suffering, there is an end to this suffering and that end is liberation.  And that’s the only good news in all of life.

© copyright Jetsunma Ahkon Norbu Lhamo All rights reserved.

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

Tons of people partying now, paying crazy prices for the Superbowl. The poor and hungry are still hungry. The homeless have no homes.

I feel ashamed. So much money to entertain the “haves.” While the poor weep, we mindlessly party. Chips? [...]]]>

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

Tons of people partying now, paying crazy prices for the Superbowl.
The poor and hungry are still hungry. The homeless have no homes.

I feel ashamed. So much money to entertain the “haves.” While the poor weep, we mindlessly party. Chips? Pizza? Not food groups. Hunger needs real food.

Does USA still have a heart? I can’t tell. But I see the eyes of the poor, hungry, cold and they haunt me. Where is the love?

It is hard to celebrate America’s games while so many are in dire need. Are we celebrating the great divide? Some get seats, others not! When did American values get turned upside down? Wait. I remember. Not worth blaming. Only worth fixing.

Anyway, I once wrote songs about the truth.

So we feed and clothe the poor and sing our songs, desperately praying for relief. For their sake –  we the people.

© copyright Jetsunma Ahkon Norbu Lhamo All rights reserved.

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

The result of poverty and not having enough is due, according to the Buddha’s teachings, to not having been particularly generous or forthcoming in our support or caring for others in the past, perhaps even before this lifetime.  So we [...]]]>

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

The result of poverty and not having enough is due, according to the Buddha’s teachings, to not having been particularly generous or forthcoming in our support or caring for others in the past, perhaps even before this lifetime.  So we might look at our lives now with a sense of honesty.  Is that the case now?  Perhaps it’s also the case now, and we just haven’t thought of it that way.  Or perhaps if we really look in our heart of hearts we might discover that there is a certain dark corner in there somewhere that has a strong element of selfishness and lack of giving.  We might see it sneak out every now and then.  Maybe not all the time, but it’s in there.  Or we might discover that perhaps in our past, in our deep past, we have been less than generous.

So, in order to create the causes of having plenty, to open the doors and liberate the conditions under which support and wealth and prosperity would come to us, we would create the causes, by transforming our minds through practice into that which is supremely generous.  If we have only $5 to our name, a good idea is to give maybe 50¢ of that, maybe a dollar of that, to somebody who doesn’t have 50¢ or a dollar.   If you have nothing, I’m sure you can get it together to have enough to place a simple candle on the altar and make prayers that the merit generated by offering this light would help all sentient beings see their way through the darkness.  A small offering like that and prayers to benefit sentient beings begins the process of creating the causes by which our suffering or lack begins to change, and as well our minds begin to transform into that which is filled with kindness.  We begin to create the habit of caring for others, of kindness.

The idea is that we proceed with confidence in the teachings and in the teacher who has given them to us.  That’s how you have faith in the Guru—not by making some bland statement with no depth, not by faking your way through samsara, not by controlling your mind with positive thoughts so that delusion only increases and you have no idea what you are perceiving—but instead by creating the causes through acts of generosity.

On the other hand, if we have experienced great disappointment in love, let’s say, the first thing that we think is, “Oh, now I’ve lost my boyfriend, or girlfriend or whatever, so I have to do everything I can to get them back.”  Grasp, grasp, grasp!  And when that doesn’t work—it doesn’t, you know—then what you do is you make prayers to the Guru: “Oh please, oh please, oh please!”  And we hope and pray that the lotto will come for us on the romantic level.  And then we even think stupid thoughts like, “Oh, please deliver him or her to me now!  Along with the check, put him in the mailbox.  I’ll pick him up tomorrow.”  You know that’s the kind of thinking that we have.  It’s like magical thinking, but that’s a different religion.  That’s not our religion.

In our religion, if that had happened, we would look for the causes.  What are the causes of such a loss?  Perhaps I have not been kind and loving.  I’ll tell you how it is, if no love is given, no love will be received.  It’s like that.  If we do not invest in generosity and caring and loving concern and regard for others in an unselfish way, there will not be a great deal of love forthcoming freely into our lives because we have not created the causes.  We have not held up our part of the bargain.  And so we begin, therefore, to create the causes: a real concern, a real interest in the welfare and well being of others.  Not just the one you want back.  That’s easy.  Others, all others, with kindness and love and generosity coming forth from our hearts.  That’s the investment that’s needed here, that we ourselves would be responsible for not abandoning and leaving without comfort, loved ones and friends, not just the one we want, but all our loved ones and friends.  And then take it further than that.  Not only our friends and loved ones, but also our not-so-friendly friends, maybe the people we don’t have much concern for, maybe even our enemies.  A loving concern for them is what’s required here.

© Jetsunma Ahkön Lhamo

The following is respectfully taken from “The Lamp of Liberation: A Collection of of Prayers, Advice and Aspirations”

by His Holiness Dudjom Rinpoche Jigdral Yeshe Dorje Sole unfailing and unchanging Refuge, Lord of the Mandala, Most [...]]]>

The following is respectfully taken from “The Lamp of Liberation: A Collection of of Prayers, Advice and Aspirations”

Heart Nectar of the Saints: A Prayer of Aspiration That Condenses the Essence of the Oral Teachings:

by His Holiness Dudjom Rinpoche Jigdral Yeshe Dorje
Sole unfailing and unchanging Refuge, Lord of the Mandala,
Most precious and kind Root Guru, hold me with compassion
When I squander the freedoms and endowments,
Ignoring death, providing only for this life.

The fleeting human life, like a dream,
If it’s happy that’s all right, if it’s unhappy that’s all right.
Without concern for happiness or sorrow,
May I constantly practice the Supreme Teaching.

This mortal existence, like a candle in the wind,
If it’s long that’s all right, if it’s short that’s all right.
Without intensifying the tight grip of the ego,
May I constantly practice the Supreme Teaching.

These intellectual judgements, like the lure of a mirage,
If they’re suitable that’s all right, if they’re not that’s all right.
Discarding, like hay, whatever carries the eight worldly concerns,
May I constantly practice the Supreme Teaching.

This entourage, like of flock of birds in a tree,
If it’s assembled that’s all right, if it’s scattered that’s all right.
Without letting others lead me by the nose,
May I constantly practice the Supreme Teaching.

This illusory body, like a hundred year old house,
If it survives that’s all right, if it collapses that’s all right.
Without becoming obsessed by food, clothes and medicine,
May I constantly practice the Supreme Teaching.

This religious position, like a child’s game,
If it’s kept up that’s all right, if it’s dropped that’s all right.
Without deceiving myself with numerous diversions,
May I constantly practice the Supreme Teaching.

These gods and demons, like reflections in a mirror,
If they’re helpful that’s all right, if they’re harmful that’s all right.
Without perceiving my own hallucinations as enemies,
May I constantly practice the Supreme Teaching.

This delusive talk, like a trackless echo,
If it’s pleasing that’s all right, if it’s unpleasant that’s all right.
Taking the Three Jewels and my own mind as witness,
May I constantly practice the Supreme Teaching.

That which is useless at the time of need, like the antlers of a deer,
If it’s known that’s all right, if it’s unknown that’s all right.
Without simply relying on various sciences,
May I constantly practice the Supreme Teaching.

These religious possessions, like virulent poisons,
If they come that’s all right, if they don’t that’s all right.
Without devoting my life to sinful, unwholesome means of survival,
May I constantly practice the Supreme Teaching.

This form of greatness, like dogshit wrapped in brocade,
If it’s obtained that’s all right, if it’s not that’s all right.
Having smelled the rot of my own head,
May I constantly practice the Supreme Teaching.

These relationships, like gatherings on a market day,
If they’re loving that’s all right, if they’re spiteful that’s all right.
Cutting the ties of passionate attachment from deep within the heart,
May I constantly practice the Supreme Teaching.

This material wealth, like what’s found in a dream,
If it’s acquired that’s all right, if it’s not that’s all right.
Without deceiving others by flattery and assent,
May I constantly practice the Supreme Teaching.

This rank, like a little bird perch on top of a tree,
If it’s high that’s all right, if it’s low that’s all right.
Without aspiring to that which actually brings sorrow,
May I constantly practice the Supreme Teaching.

This black magic, like a sharpened weapon,
If it’s successful that’s all right, if it’s not that’s all right.
Without buying the blade that will cut off my life,
May I constantly practice the Supreme Teaching.

These recitations, like parrot’s six syllables,
If they’re repeated that’s all right, if they’re not that’s all right.
Without counting numbers of the various practices,
May I constantly practice the Supreme Teaching.

Mere religious discourse, like a mountain cascade,
If it’s eloquent that’s all right, if it’s not that’s all right.
Without thinking of this glibness as Dharma,
May I constantly practice the Supreme Teaching.

The mind quick to judge, like a pig’s snout,
If it’s sharp that’s all right, if it’s dull that’s all right.
Without uselessly digging up the rubble of anger attachment,
May I constantly practice the Supreme Teaching.

The yogi’s experience, like a stream in summer,
If it expands that’s all right, if it recedes that’s all right.
Without chasing rainbows like a child,
May I constantly practice the Supreme Teaching.

These pure visions, like rain on a mountain top,
If they happen that’s all right, if they don’t that’s all right.
Without giving credence to illusory experiences,
May I constantly practice the Supreme Teaching.

The freedoms and endownments, like a wish-fulfilling gem,
If I do not obtain them, there is not way to accomplish Dharma.
When I have them in hand, without letting them spoil,
May I constantly practice the Supreme Teaching.

This glorious Guru, light on the path of liberation,
If I do not meet him, there is no way to realize the true nature.
When I know the way to go, without jumping into the precipice,
May I constantly practice the Supreme Teaching.

The holy Dharma, like a medicine that cures sickness,
If I have not heard it, there is no way to decide what to give and what to take up.
Distinguishing the beneficial from the harmful, without swallowing the poison,
May I constantly practice the Supreme Teaching.

The alternation of happiness and suffering, the changing of summer and winter,
If I do not recognize it, there is no way to develop renunciation.
Being certain I will suffer in turn,
May I constantly practice the Supreme Teaching.

This immersion in Samsara, like a stone in deep water,
If I do not get out of it now, I will not be free of it later.
Holding on to the lifeline of the compassionate Three Jewels,
May I constantly practice the Supreme Teaching.

The qualities of liberation, like an island of jewels,
If I am unaware of them, there is no way to develop diligence.
Seeing the unending benefits to be gained,
May I constantly practice the Supreme Teaching.

The life stories of the great saints, like the essence of nectar,
If I am unacquainted with them, there is no way to awaken faith.
When I recognize the real gains and losses,
May I constantly practice the Supreme Teaching.

The aspiration towards enlightenment, like a fertile field,
If I do not cultivate it, there is no way to attain Buddhahood.
Without becoming indifferent to the accomplishment of the great goal,
May I constantly practice the Supreme Teaching.

These thoughts of mine, like a monkey’s antics,
If I do not tame them, there is no way to eliminate my afflictive emotions.
Without falling into all kinds of crazy mimicry,
May I constantly practice the Supreme Teaching.

This attachment to ego, like an inherent shadow,
If I do not give it up, there is no way to reach a peaceful place.
When I recognize the enemy, without befriending it,
May I constantly practice the Supreme Teaching.

The five poisons, like embers glowing in the ash,
If I do not extinguish them, I cannot abide in the mind’s self-nature.
Without breeding venomous baby snakes in my bed,
May I constantly practice the Supreme Teaching.

This temperament of mine, like the stiff hide of a butter-bag,
If I do not soften it, the Dharma and my mind will never blend.
Without indulging the child that is born from my self,
May I constantly practice the Supreme Teaching.

These ingrained bad habits, like the course of a river,
If I do not eliminate them, I cannot part from the profane.
Without delivering weapons into the hands of the enemy,
May I constantly practice the Supreme Teaching.

These distractions, like the ceaseless rippling of water,
If I do not reject them, there is no way to become steadfast.
When I have the freedom of choice, without devoting myself to Samsara,
May I constantly practice the Supreme Teaching.

The Guru’s blessing, like the warming of earth and water,
If I do not receive it, there is no way to recognize my own true nature.
When I step on the short path, without turning in circles,
May I constantly practice the Supreme Teaching.

The solitary place, like a summer valley of medicine plants,
If I do not dwell there, there is no way for the good qualities to grow.
When I stay in the mountains, without wandering off to dark cities,
May I constantly practice the Supreme Teaching.

This desire for comfort, like a greedy ghost lodged at the hearth,
If I do not part from it, painful efforts will never cease.
Without making, as to a god, offerings to a hungry demon,
May I constantly practice the Supreme Teaching.

This alert mindfulness, like the key to a fortress,
If it is not relied upon, the movements of delusion will never stop.
At the time the thief arrives, without leaving the latch unfastened,
May I constantly practice the Supreme Teaching.

The true nature, like unchanging space,
If I do not realize it, the ground of the view will not be established.
Without chaining myself in iron fetters,
May I constantly practice the Supreme Teaching.

This awareness, like a stainless crystal,
If I do not see it, the clinging and effort of meditation cannot dissolve.
When I have this inseparable companion, without searching for another,
May I constantly practice the Supreme Teaching.

The natural mind, like an old friend,
If I do not recognize it, all my activities will be deluded.
Without fumbling around with my eyes closed,
May I constantly practice the Supreme Teaching.

In short, if I do not abandon the concerns of this life,
There is no way to apply the teachings for the benefit of the next life,
Having resolved to be kind to myself,
May whatever I do become the Supreme Teaching.

To doubt the Guru’s instructions that accord with the Dharma,
To feel bitterness toward the deity when bad karma emerges,
To discontinue the sadhana and so forth when adverse circumstances arise,
May such obstacles not occur as accomplishment approaches.

All this doing has no more meaning than walking around a desert,
All these efforts make my character rigid.
All this thinking just reinforces my delusions,
What worldly beings consider to be Dharma is the cause of binding myself.
All this exertion produces no result,
All these ideas bring not a single actualization,
All the numerous wants will never be fulfilled,
Abandoning activities, may I be able to meditate on the oral instructions.
If you think you want to do it, take the Victorious One’s words as witness,
If you think you can really do it, blend your mind with Dharma,
If you think you will practice, follow the example of the past saints.
You spoiled ones, is there any other way?
Taking a humble position, rich with the treasure of contentment,
Free from the binds of eight worldly concerns, firm and strong-hearted in practice,
Receiving the Guru’s blessing, realization becomes equal to space.
May we inherit the Kingdom of Kuntuzangpo.

Thus having united the meaning of the diamond words of the past saints, I have written this as my own prayer.

Jigdral Yeshe Dorje

Shown 9/20/09. Given just after the 9/11 tragedy, Jetsunma encourages us to look within and reinvigorate our practice within. She also explains the imbalance at this time between the male and female. As women are defiled, so Tara [...]]]> The following is a full length video teaching offered by Jetsunma Ahkon Lhamo in Sedona Arizona:

Shown 9/20/09. Given just after the 9/11 tragedy, Jetsunma encourages us to look within and reinvigorate our practice within. She also explains the imbalance at this time between the male and female. As women are defiled, so Tara is defiled and it’s up to us to uphold her.

Copyright © Jetsunma Ahkon Lhamo.  All rights reserved

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

The Dharma is as vast as samsara, and is also as stable, as long as there is samsara there will also be Dharma.

As long as there is Dharma there will also be Samsara, because the Dharma is natural, uncontrived and would [...]]]>

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

The Dharma is as vast as samsara, and is also as stable, as long as there is samsara there will also be Dharma.

As long as there is Dharma there will also be Samsara, because the Dharma is natural, uncontrived and would not exist without Samsara.

Copyright © Jetsunma Ahkon Lhamo.  All rights reserved

In order to practice Spiritual Fidelity – being true to your own nature you need to understand what that nature is. Also, understand what it isn’t. This involves studying the faults of cyclic existence, so we can [...]]]> The following is a full length video teaching offered by Jetsunma Ahkon Lhamo at Kunzang Palyul Choling:

In order to practice Spiritual Fidelity – being true to your own nature you need to understand what that nature is. Also, understand what it isn’t. This involves studying the faults of cyclic existence, so we can avoid those faults and stay directly focused on enlightenment to benefit all beings.

Copyright © Jetsunma Ahkon Lhamo.  All rights reserved

The following is respectfully excerpted from “How to Follow a Spiritual Master” edited by the Ngagyur Nyingma Institute:

We have tried above to show the deeper meaning and role of a Spiritual Master, as well as the way in which he should be sought and followed, by first looking at what dharma means, how [...]]]>

The following is respectfully excerpted from “How to Follow a Spiritual Master” edited by the Ngagyur Nyingma Institute:

We have tried above to show the deeper meaning and role of a Spiritual Master, as well as the way in which he should be sought and followed, by first looking at what dharma means, how it came into this world and further in Tibet; we also looked at a summary of the extensive teachings given in both sutras and tantras about the Master and disciple relationship.

We saw that we do not only have to carefully examine a prospective Master, but we also have to fundamentally alter our outer and inner behavior to be able to benefit from his presence, Teachings and Blessings.

Today, moreover, we are living in what is known as the degenerate times, presenting us with additional challenges, as well as making the rare opportunities to meet and be guided by an authentic Teacher even more exceptional and precious.

Why is this period we live in called degenerate times? Prophecies abound about the particularity of our times and its struggles, yet it is very difficult for us to recognize or acknowledge this, because this degeneration of times is rooted in the thickening of our own obscuration and deepening of ignorance with the inevitably correlated narrowing of our mind’s horizon.

How can it be so, we may ask, when most people are talking about a general progress and improvement? Well, if we examine the nature of the so-called progress and the apparent increase in personal freedom, we will soon realize that these, indeed, only relate to the pursuit of external goals. By this we count on an increase of material wealth, improvement of facilities- albiet for some part of the world only; people are becoming more eager to speak their mind, believe in their own ability and strive for the betterment of their physical surroundings. This however does not occur without a cost, that we are not prepared to examine.

Improving material wealth happens at the cost of the environment both physical and social, whereby those in pursuit of this goal will sacrifice anything to achieve success, family, values and traditions which are reminding us of the impermanence of people and things,  the need to remind ourselves of the cycle of suffering and death. Instead they put these considerations to the side and engage in a frenzied chase without ever seeing a satisfaction to their desires and perceived needs.

Young people are demanding more freedom and responsibility, refusing to listen to older generations experiences, believing they know better than their parents or teachers and thereby unleashing an unrestrained flow of conflict, suffering and quarrels among families and social groups. As such generations succeed each other, less moral values, understanding and compassion are to be found, since they are systematically uprooted from the children both at home and in school.

It is therefore very difficult for us these days, even if we have the fortunate karma to meet with an authentic Spiritual Master, to be able to follow him according to the advice we are hearing. The values of respect and service are alien to our western society and appear old fashioned and obsolete. The habits we have acquired from our social surroundings are so strong yet subtle that they reflect the narrowing of our ability to reflect on the benefit of such advice and form layers of obstacles we have to work hard to recognize and eliminate.

Furthermore, we have the innate tendency to want to see results there and then, even before understanding what the situation really is and what is needed to remedy to it. We listen superficially to a little bit of advice, may be, if we have time try to apply it over breakfast, and by lunch time complain that we have seen no improvement; by evening time we are demoralized and go to the pictures to console ourselves.

This certainly cannot work and does not reflect any understanding of how long habits have taken to form. Like ruts, we now unconsciously follow them and Masters warn us over again that overturning them is not an easy matter, which can be accomplished overnight. Methods to do so exist, but what we lack is the sustained determination to apply them at any cost and the real concentration to do so. This sustained determination, this unfailing courage we are exhorted to develop are the fruits of both inner reflections on the Teachings we receive from our Masters as well as the unshakable confidence in their validity, born out of faith and devotion.

So although the texts describe in great details the preciousness of our human life, the only form of existence, which allows us to free ourselves from the cycle of Samsara, through meeting with the dharma and authentic Masters, we act as if we could waste this life in trivial pursuits with impunity. Although we do not know when the moment of death will occur, we act as if eons are in front of us to enjoy, and when death strikes, we are just as helpless and lost as any other, wandering without realization in the bardo and rushing indiscriminately into the next samsaric rebirth.

To benefit from having sought, found and to follow an authentic Master correctly, we must therefore unfold vigilance and courage as never before.