The Middle Way: From a Commentary on the Bodhisattva Vow by HH Penor Rinpoche

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The following is adapted from an oral commentary given by His Holiness in conjunction with a ceremony wherein he bestowed the bodhisattva vow upon a gathering of disciples at Namdroling in Bozeman, Montana, November 1999:

This leads to the third stage concerning the aspect of adjusting one’s intention [which is the first of four aspects of the preliminaries to the ritual for receiving the vow]: transcending the two extremes of samsara and enlightenment by vowing to maintain the middle way. The practice of the enlightened mind, bodhicitta, involves two levels, the aspirational and the practical. Maybe you’re thinking, “If we reject the suffering of the three realms of existence and avoid attraction to the quiescence of the hearers and solitary realizers, what is there for us to obtain?” What we are to obtain is the state of bodhisattvahood, which is dependent on bodhicitta cultivated for the sake of self and others. It is only bodhicitta that leads beings from the suffering of existence to the state of fully enlightened buddhahood. We must avoid the two extremes: the quiescence of ordinary nirvana and the endless cycle of samsara. It is only through cultivating bodhicitta that we can truly follow the middle way.

Through cultivating bodhicitta you will purify all nonvirtue accumulated in the past, present, and future, and compassion and all noble qualities, including the ability to meditate in samadhi, will blossom in your mind. As you dedicate yourself to the welfare of others, the [strength of your] vow will increase to the point where are you are truly able to help sentient beings as limitless as space. You will be able to bring limitless beings to enlightenment, until the ocean of existence is emptied. The Buddha taught that without the cultivation of the precious bodhicitta, there is no chance to achieve the state of fully enlightened buddhahood. Therefore, for the purpose of all other living beings, with great enthusiastic joy you should give rise to the precious bodhicitta and engage in the actual practice.

Making Offerings: His Holiness Penor Rinpoche

Offerings

The following is adapted from an oral commentary given by His Holiness in conjunction with a ceremony wherein he bestowed the bodhisattva vow upon a gathering of disciples at Namdroling in Bozeman, Montana, November 1999:

Next, go for refuge in the sublime supports, the buddha as the embodiment of the three mayas, the dharma as the representation of all scriptural transmissions and realization, and the sangha as those who have attained the irreversible path of the sublime ones. From this moment until enlightenment, in order to liberate all parent sentient beings from their suffering, develop compassion. Realize that [in order] to accomplish your goal, aside from reliance on the Three Jewels of refuge, there is no other support for refuge. I would be impossible for you to bring all beings to liberation without the buddha, dharma, and sangha. With irreversible faith and devotion, repeat the vows of refuge.

According to the Mahayana path, we take refuge in the teacher who shows us the path to liberation: that is buddha. We engage on the path of Mahayana practice by cultivating the precious bodhicitta until we realize buddhahood: that is the dharma. The sangha is the spiritual community that is on the same path as we are on, assisting in the accomplishment of our mutual goals.

Next is the method for accumulating merit. Visualize in space in front a magnificent throne supported by eight lions, where your teacher sits, indivisible with Lord Buddha Shakyamuni. The eight arhats and a vast assembly of buddhas and bodhisattvas surround him like masses of clouds that fill the ten directions. Imagine countless emanations of yourself filling the entire pure realm of your environment, which includes the entire universe. You can countless emanations of yourself and all parent sentient beings join together to fill [all of] space. With humility, reverence, and faith, you and they all bow down and pay homage to the objects of refuge in the space in front. [Here you] prostrate by touching the five places of your body to the ground. That is the branch of prostration, a powerful antidote for pride. Having pride means having an attitude of cherishing yourself by thinking you are so great and special. Performing prostrations purifies that egoistic attitude.

Now visualize that you and innumerable emanations of yourself present boundless offerings. Offer all of your wealth and endowments, including the root of all virtue in this lifetime, all your past lifetimes, and in future lifetimes. Offer objects that are of this world and those that are transcendent. Imagine them to be inconceivably vast clouds of outer, inner, and secret offerings that completely fill space. In addition, offer the essential nature of reality.

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

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

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

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

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

Commentary on the Bodhisattva Vow: Aspects to Receiving the Vow

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The following is adapted from an oral commentary given by His Holiness in conjunction with a ceremony wherein he bestowed the bodhisattva vow upon a gathering of disciples at Namdroling in Bozeman, Montana, November 1999:

In general, dharma consists of many divisions an distinctions of spiritual teachings, while at the same time the nature of all dharma is that it has the potential to liberate beings, both temporarily and ultimately, from the suffering of cyclic existence. The main cause or seed for that [liberation] is the cultivation of bodhicitta. Various traditions exist for the bodhisattva vow ritual and training. The lineage for these particular teachings, which was passed from Nargarjuna to Shantideva, is known as the tradition of the Middle Way as well as the lineage of the bodhisattvas.

There are four aspects related to receiving the bodhisattva vow: receiving the vow itself, ensuring the vow does not degenerate, repairing the vow if it is damaged, and methods for continuing to cultivate and maintain the vow.

The first aspect of receiving the vow itself has three aspects: the individual from whom one receives the vow, oneself as a qualified recipient, and the ritual for receiving the vow.

First, the individual from whom one receives the vow must have strong faith in the Mahayana vehicle and must be a true upholder of the vow. He or she must be someone within whom the vow abides and should also be someone who is very learned concerning the vehicles, particularly concerning bodhisattva training. Such a person must never abandon bodhicitta and must always keep the vows pure, even at the cost of his or her own life. That individual must also be a practitioner of the six paramitas of generosity, morality, patience, diligence, meditation, and prajna, and must never engage in any activity that contradicts them.

According to the tradition of Nagarjuna, the way to receive the vow for the first time is from a spiritual guide. Later, if an individual’s vows degenerate, and if a spiritual guide is then absent, the person can restore the vows in the presence of an image of the buddha. It is not necessary that they be restored in the presence of a spiritual guide.

The second aspect for receiving the vow itself concerns the individual who qualifies to receive it.

According to the tradition of Nagarjuna, all sentient beings who desire to receive the bodhisattva vow qualify to receive it. The only exception is types of gods in the formless realm, called gods devoid of recognition, which are gods that lack cognitive abilities. With this one exception, basically all sentient beings qualify to receive the vow. But those who qualify in particular are those who have supreme knowledge, which refers to those who know what the bodhisattva vow is and what the benefits of receiving and maintaining it are. Such individuals are particularly worthy recipients because they have profound compassion and are able to use that compassion to bring both temporal and ultimate benefit to other beings. In short, any individual who has an altruistic attitude and wishes to take the bodhisattva vow qualifies to receive it.

The ritual [which is the third aspect of receiving the vow itself] also has three parts: the preliminaries, the actual ritual, and the concluding dedication. The preliminaries have four parts: adjusting one’s own intention, supplicating the objects that confer the vow, taking the support of refuge, and practicing the method for accumulating merit.

 

Commentary on the Bodhisattva Vow by HH Penor Rinpoche

His Holiness Penor Rinpoche India

The following is adapted from an oral commentary given by His Holiness in conjunction with a ceremony wherein he bestowed the bodhisattva vow upon a gathering of disciples at Namdroling in Bozeman, Montana, November 1999:

Let us begin by considering limitless space. Then consider just as space is limitless, so too are parent sentient beings.

Since beginningless time, every sentient being has been our own parent in a past lifetime, and every sentient being from each of those lifetimes only showed us inconceivably great kindness. We must recognize that. We must also recognize that we have obtained that which is so difficult to obtain: the precious human rebirth–and that we have met with the doctrine that is so difficult to meet: the doctrine of Lord Buddha. Recognizing these things, we must understand that the best way we can repay the kindness of all parent sentient beings is by placing every one of them in a state of fully enlightened buddhahood. Therefore, (all of you here) please cultivate this aspiration. Having arrived at this critical juncture, you can now make your choice between samsara and enlightenment.

Now that you have obtained this precious human existence, you must extract its essence in order to make it meaningful. What makes this life meaningful is engaging with the spiritual path rather than just pursuing worldly activities for this life only, such as activities to increase wealth and material endowments or [activities to achieve] fame and personal gain. What makes this precious human existence meaningful is striving to realize the nature of this life.

This precious human existence is extremely rare. The following analogy illustrates just how rare it is: Imagine that upon the surface of a vast ocean floats yoke tossed continuously by wind and waves. Within that ocean swims a blind tortoise that surfaces for air once every hundred years. Of course, it is possible for the tortoise to emerge with its head [passing] through the yoke that bobs on the surface, but the chances that this will occur are extremely rare. Obtaining this precious human birth is just as rare as the tortoise surfacing for air one time in a hundred years with its head [passing] through the bobbing yoke. Surely this [surfacing] is possible, but it is so difficult and unlikely that it is next to impossible. Obtaining the precious human birth is likewise difficult.

If you use your precious human body just to accumulate an abundance of negativity, then you will certainly fall to the lower realms. If you accumulate the non virtue to fall to the hell realm, for example, you could remain there for the equivalent of hundreds of thousands of years, for incalculable periods, where you would experience inconceivable suffering. Eventually your karma there would be exhausted, and you would make it out to the peripheral hells; from there you would eventually make it to the deprived spirit realm and then eventually to the animal realm. In all these lower realms you would experience nothing but suffering; furthermore, you would accumulate only nonvirtue, because not even the thought of virtue exists in these realms. That is why if you fall to the lower realms of existence, you will remain there indefinitely, circling from hell to animal to the deprived spirit realm and so on, endlessly. Very few [beings] actually have the good fortune to leave the three lower realms. Considering this, you will appreciate just why it is so difficult and rare to obtain human rebirth.

Even Small Kindnesses Matter

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo given at Palyul Ling Retreat 2012:

One way that I teach people is online.  I have a Twitter account and many times we just tweet.  Do you know what Twitter is?  Some of you do?  Maybe?  Ok.  So what we do is we teach them Om Mani Pedme Hung, and then show them how the letters look in Tibetan and have them see blessing mantras so that they will, you know, experience liberation through seeing.  They will receive the blessing of that because these people will never ever practice Dharma.  So should we throw them out?  No, of course not.  People like urban people.  People in countries that probably have never even heard of Dharma.  Inner city people.  Outer city people.  People down the bible belt in the middle of the country.  All of them.  All of them hear a little bit of the Dharma and the kindness that it shows and they want to learn.  They want to learn.  So I do the best that I can to teach them online. We make films, and sort of document some small teachings.  Nothing very deep because that would require another kind of opportunity, but we are able to teach them just so that there is a blessing in being human.  So that as human beings there will be some use, that they have the capacity to think and to understand.

Of course I love animals.  We all know that, but animals cannot learn the Dharma.  As much as I would love to see my animals achieve liberation, that will never happen through practicing Dharma.  If I practice and I dedicate, maybe that’s something.  If you practice and you dedicate, maybe that’s something.  But still they cannot practice.  They don’t have that part of the brain that can make them practice, but they can hear mantra and receive the blessing.  We even tell people, “Say this blessing to your animals as they die.  Om Ami Dewa Hri.”  Of course you all know that , but that’s a revelation to someone who has never heard Dharma before, or to someone who didn’t know there was some way that they could help their little dogs and their cats as they die.  And their little birds and so forth.  They didn’t know that there was any real way to do that.  So we’ve told them that if they are coming close to death, if death is coming, at this time you should say in their ears, “Om Ami Dewa Hri.”  And we even put up recordings of how it sounds so that they can recite it correctly.   They will get the closest thing possible to a lung.  It’s not the same, but it’s the best we can do.

I’m not proud.  If anything I’m shy and I’m not proud.  One thing that I feel is if what you can do is a small thing, you should do it.  If all you can do is give a little bit, you should give it.  If all you can do is say, “Well, my dog can’t have any blessing,” and you give nothing, that’s not so good.  But instead, why not do for them what you can do for them?  They can hear the sound of mantra.  They can see the letters.  They don’t cognize them.  They can’t understand what it means, but they can see it.  They can see images.

I have made an Amitabha recording of singing the mantra so that it can be played for people who are dying or who have just died.,so the Amitabha mantra will be in their ears as they are dying.  These are all the things that I know how to do.  They are very simple, but these are not people who will ever come here.  And their pets—they will never come here.  How can they receive a blessing if we don’t reach out and make it possible?

I’m very interested in R&B music and hip hop.  Sorry.  If that disappoints you, I’m really sorry.  But I’m interested in that kind of music.  I’ll be honest with you and say that.  And what I’ve noticed is that when I reach out—I have 65,000 followers, no 68,000 followers—and when they contact me and ask me, “What is the answer to this question?”  You know.  “You said this. Does that mean that or does that mean this?”  And these are people that have never heard of Dharma before, just know nothing about it.  And then they want to know.  And I recommend books for themand that sort of thing.  We send out pictures of stupas, all the stupas that I’ve built so that they’ll have that contact of being able to see. So I’m proud of that.  I’m happy about that.  And I think that even as we get to the higher levels of teachings, we should never ever think that it’s inappropriate to lower oneself to do simple goodness for all beings.

Copyright © Jetsunma Ahkon Norbu Lhamo All rights reserved

Supplication to Mandarava

“Dissolving in the expanse of space
like a rainbow, without remains,
She departed to the
Akanishta Paradise of Pamavyuha.
She transformed into the embodiment
of the supreme consort,
The secret primordial wisdom dakini.
To the feet of Mandarava, I supplicate!
Together with nine hundred
pure awareness holder disciples,
After dissolving into a rainbow body,
she manifested herself once again
for the benefit of others.
Mandarava emanated unceasingly,
manifesting herself as a dakini to tame
the minds of beings in
every essential way.
To the feet of Mandarava I supplicate!”
— Guru Padmasambava

Short Confession to the Peaceful and Wrathful Deities

This is an offering from Jetsunma Ahkon Lhamo. This prayer is found in the “The Great Perfection: Buddha in the Palm of the Hand the Lama’s Oral Instruction Upon the Recitation and Visualization of the Preliminary Practice – Ngyundro” from the Nam Cho cycle of teachings revealed by Vidyadhara Terton Migyur Dojre.

From Jetsunma: “There are many blessings and one can recite this prayer and mantra to dispel obstacles, increase health and all well being. Please try!”

From the Sang Dzog (Secret Perfection) Tantra, recite

The Short Confession to the

Peaceful and Wrathful Deities:

CHOM DEN DE ZHI THRO RAB JAM KYI TSHOG LA CHAG TSHAL LO

I prostrate to the vast assembly of enlightened peaceful and wrathful deities.

E MA HO   CHOG CHU DÜ ZHI KÜN GYI DAG NYID CHE

How Astonishing!    The supremely great beings of the ten directions and four times,

LAMA GYAL WA ZHI THRO YONG DZOG GONG

The entire assembly of Lamas and enlightened peaceful and wrathful deities, please be attentive.

DIR SHEG NYI DA PEDMA’I DEN LA ZHUG

Come forth and be seated on your lotus, sun and moon seats.

NYAM CHAG NA RAG JANG CHIR CHAG CHÖD ZHE

In order to cleanse all downfalls and broken commitments which result in the lowest rebirth, I bow down to you and present offerings.

YÖN TEN PHUN TSHOG LAMA NAM LA CHAG TSHAL LO

I prostrate to all the Lamas who are fully endowed with pure qualities.

MIG MED TRÖ DREL CHÖ KYI KU LA CHAG TSHAL LO

I prostrate to the unvisualized, uncontrived Dharmakaya.

DE CHEN LONG CHÖD DZOG PA’I KU LA CHAG TSHAL LO

I prostrate to the complete enjoyment, Sambhogakaya body of great bliss.

DRO GÖN CHIR YANG TRÜL PA’I KU LA CHAG TSHAL LO

I prostrate to the Nirmanakaya, which manifests in whatever way is necessary to protect beings.

NE LUG MIGYUR DORJE KU LA CHAG TSHAL LO

I prostrate to the unchanging nature of reality, the Vajra body.

YANG DAG NGÖN PAR CHANG CHUB KU LA CHAG TSHAL LO

I prostrate to the perfectly pure body of the actual Buddhanature.

NYÖN MONG ZHI DZED ZHI WA’I LHA LA CHAG TSHAL LO

I prostrate to the peaceful deities who have pacified delusion.

LOG TA TSHAR CHÖD THRO WA’I KU LA CHAG TSHAL LO

I prostrate to the wrathful deities who annihilate incorrect view.

THAB GÖN TSHE DAG JAMPAL KU LA CHAG TSHAL LO

I prostrate to the skillful protector, owner of life, Mañjushri, the body emanation.

KYÖN DREL DRA DROG PEMA’I SUNG LA CHAG TSHAL LO

I prostrate to the speech emanation, Hayagriva, of the Lotus Family, who is free from all faults.

YANG DAG DÖN DEN BENZAR THUG LA CHAG TSHAL LO

I prostrate to the mind emanation, Yang Dag, of the Vajra Family, possessor of true purpose.

DUG NGA NED SEL DÜD TSI MEN LA CHAG TSHAL LO

I prostrate to Dudtsi Men (Amrita Kundali), who clears the illness of the five poisons.

DREG PA JOM DZED PHUR PA’I LHA LA CHAG TSHAL LO

I prostrate to Vajrakilaya and his assembly, who see to the destruction of worldly spirits and forces.

JUNG WA’I NGA DAG MA MO’I TSHOG LA CHAG TSHAL LO

I prostrate to Mamo and her assembly, who control the five elements.

SA DANG LAM DZOG RIG DZIN TSHOG LA CHAG TSHAL LO

I prostrate to the assembly of pure awareness holders, who have perfected the stages and paths.

TEN PA SUNG DZED DAM CHEN NAM LA CHAG TSHAL LO

I prostrate to all the Dharma Protectors, who protect the Doctrine.

DRA GEG DÜL DZED NGAG DAG NAM LA CHAG TSHAL LO

I prostrate to the deity Ngag-Dag and his assembly, who tame enemies and obstructing forces.

GANG GI GYAL WA ZHI THRO YI

To all the enlightened peaceful and wrathful deities

KYIL KHOR LHA LA CHAG TSHAL NA

And their mandalas I pay obeisance

NYAM CHAG MA LÜ KÜN CHANG TE

And pray to cleanse all of my broken commitments without exception.

TSHAM MED NGA LA MÖ CHI GÖ

There is no doubt that the five limitless nonvirtues can be cleansed,

NA RAG NE KYANG DONG TRUG TE

And even the lower realms can be emptied from their depths,

RIG DZIN GYAL WA’I ZHING DU DRAG

And beings will be guided to the pure realms of the enlightened pure awareness beings.

DORJE SEM PA’I SANG NGAG NGÖ

Since Vajrasattva is the essential nature of the Secret Mantra,

LE DRIB NYAM DRIB DAG CHED PA’I

Cleansing all of our karmic obscurations caused by broken commitments,

KHOR WA DONG TRUG YANG NYING DA

To empty the realms of cyclic existence, recite the mantra.

OM BENZAR SATO SAMAYA  MA NU PA LA YA  BENZAR SATO TE NO PA

TIKSHTRA DRI DHO ME BHA WA

SU TO KHAYO ME BHA WA  SU PO KHAYO ME BHA WA

A NU RAKTO ME BHA WA SARWA SIDDHI ME PRA YATSHA

SARWA KARMA SU TSA ME  TSITTAM SHRI YAM KU RU HUNG

HA HA HA HA HO BAGAWAN

SARWA TATHAGATA BENZAR MA ME MUÑTSA  BENZRI BHA WA MA HA SAMAYA SATO AH

The Practice That Results in Enlightenment

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The Practice that Results in Enlightenment

The kind of practice that we are talking about – that results in supreme enlightenment – is the continuous, natural, graceful effort – a happy, blissful, joyful continuous effort.

So we should always then be in the posture of the teachings.  That means that you literally walk around with your heart like a bowl, your mind like a bowl and you are in the posture of a constant wish:

“Please Lord Guru

Change me into whatever form is necessary.

Change my mind – Change my heart – Purify my karma.

Please Lord Guru

The only thing that I request that you do is to not let me remain the same.

Please Lord Guru

Constantly pour the nectar of your Dharma into me.

Lord Guru,

Do not abandon me in samsara.

Do not leave me in the condition that I am now.

Change me utterly and completely to where I do not recognize

myself as an ordinary samsaric being any longer.

Think of the Guru like a mother bird.  Constantly remain in the posture of beseeching the Guru for teachings.

The thing that you have been terrified of – the thing that you have guarded yourself against – is the very thing that you should be requesting constantly is that you should be transformed and changed according to the wishes of the Guru.

Do not let me be separate from your teachings even for a moment.

Have courage.

— Jetsunma Ahkön Lhamo

Short Confession: From Nam Chö Vajrasattva Ngondro

Vajrasattva-single

The following is a Short Confession found in the Nam Chö Ngondro practice of Vajrasattva revealed by Tertön Migyur Dorje:

In the View, I confess all commitments broken through mental activity,
Knowing the View is the all-pervasive foundational Bodhicitta;
Realizing that the View exists in non-existence,
And practicing meditation that is non-existent,
Realizing activity is neither existent nor non-existent,
The Bodhicitta is without expectation or disappointment.
All root and auxiliary committments,
Breaches and failure to uphold them, are unborn, ungenerated,
And liberated in the indivisibility of the object to confess and the confession itself.

Prayer to His Holiness Karma Kuchen

From a series of tweets by Jetsunma Ahkon Lhamo while at Palyul Ling Retreat Center in Upstate New York:

To the victorious Guru Karma Kuchen I pray – for the sake of beings in these degenerate times, ascend the Lion Throne of Palyul fully endowed with every strength and virtue! May we who long for your blessing be satisfied!

In previous times you came to us as Karma Tashi to clear our ignorance, our attachment to ordinary confused appearance!

You again sat on the glorious Palyul throne to grant us the awakening to Primordial Buddha nature as the great display Karma Gyurmed, the dance of suchness, as it is!

Then you returned as Karma Tegchog Nyingpo, also known as Tsawei Lama by the peerless Guru, the Third Drubwang Pema Norbu Rinpoche.

You now have come again as Karma Kuchen, pure and stainless. Kye ho! Such are the many miracles of your display for the sake of beings. Now please abide steadfast upon the Lotus Throne of my heart. Rise this very moment, clear all obstacles to mighty Palyul, banish the enemies of the Heart Essence Nectar given to us by the second Buddha Padmasambava through the child Terton Migure Dorje. Restore us all to original purity, clear recognition and perfect virtue!

May Palyul remain as the great unbroken refuge it is in the world now. Please establish the work of your predecessors and that of our Guru. Protect with mighty vigor the insurmountable accomplishment of our Guru Kyabje Pema Norbu, may nothing be wasted, and may all beings benefit!  Live long! Strengthen the Throne of Palyul and remain in perfect health! Show your holy face as we hunger and thirst; and we need you now more than ever, in these darkening times we need your light, the sun of Palyul, Guru within my heart, grant your blessings!

Copyright © Jetsunma Ahkon Lhamo.  All rights reserved


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