Let’s say you have become satisfied with an idea of what a practitioner should be. You are quiet, meek, gentle, and ever so passive. You attempt to be pure by never adorning your face, hair or body. You do what you think is right. Fine. But what if you stop there? What if you allow days, weeks, years, your whole life to pass by with no true sense of the need to eradicate hatred, greed and ignorance from your mindstream? What if you have no real understanding of the emptiness of phenomena? No true perception of the nature of mind? What have you really accomplished? What is yours to carry with you? How will you enter the afterlife state, the bardo? Will you not see as you have always seen? Will you not see the events within the bardo state as external phenomena? Will you not be excited, afraid? Will you not still be lost in the delusion of self and other?
On the Vajrayana path, true purity, true virtue is central and precious. Even one moment of true perception of the nature of mind is the only conceivable virtue. If you merely live according to the rules, you will definitely have merit. But in terms of the value of your own nature, your own mind, you will not have the purification that leads to true perception. The Vajrayana path is unique in its perspective on this. It adopts the morality and rules of the Hinayana path, as well as the Mahayana perspective of compassion and purity, yet it goes further into the understanding that true perception is the thing of value—the diamond.
The goal of the Vajrayana path is to realize the nature of mind. The nature of mind is absolute compassion. At that primordial-wisdom level, there is no good or bad. There is clear, uncontrived, pure, self-luminous nature. Primordial mind is unborn, yet perfectly complete. It is unmarked, un-measured by time or space. It is self-arising. True virtue is not a way of acting. Nor is it a way of thinking—as most people understand thought. There is only one real virtue: the realization of primordial mind. Naturally arising within that realization is a deep and abiding compassion—a compassion that is capable of manifesting in any form necessary in order to bring true benefit to beings.
Please understand that primordial mind itself is not filled with hatred, greed and ignorance. This is simply not possible. The mind is forever pure. It is unchanging. It cannot be defiled in any way. What then is the problem? Where is the defilement? Not in mind itself, but in perception. The real value of practicing on the Vajrayana path is that you are involved in a system by means of which your mind can arise with all the pure qualities of the Buddha. Think, for instance, of Buddha Vajrasattva. This is the practice of a Buddha who is the perfect union of wisdom and compassion. He represents that phase of mind as it first moves into manifestation from the primordial level. The pristine connection between the primordial nature of mind and its transition into an activity phase is not separate from that basic nature.
An excerpt from a teaching by Jetsunma Ahkon Lhamo from the Vow of Love series
Where does desire come from? It comes from the belief that self-nature is real. According to the Buddha, if you believe that you are a self, if you believe in self-nature as being real, as being truly existent, then there has to be desire, because in order to be a self or to have a self, you have to define a self. That’s how it is. If you believe in the nature of self, you have to have an underlying belief that self ends here and other begins there. You have to have some conceptualization in your mind about what the self is, because the idea of self cannot exist without some definition. Conceptual proliferation develops, and with that, desire.
Desires are not always fulfilled. There is always the contest between self and other, and from those contests the three root poisons of hatred, greed and ignorance occur. It is the presence of hatred, greed and ignorance in the mind that causes phenomena to appear as they do. If there were no hatred, greed and ignorance in the mind, there would be no cause for suffering and therefore we would not see the phenomena of war, hunger, old age, sickness and death in the world. There would be no cause. This is the understanding and commitment that you should think about and work with in your mind.
Every great lama has yearned with sincere intensity for the Precious Teacher. How is it that some people have that yearning and others do not? Some people seem shallow and prideful. Others seem blessed with spontaneous devotion and love. What accounts for the difference? You may not believe it, but the key is discipline. The person who holds to the goal of realizing the Guru’s mind has the discipline to renounce the perceptions of the five senses and to see only with the heart of hope. Not ordinary, dualistic hope, but hope born of trust and faith in the Root Teacher. That takes discipline.
You may think you know the nature of the Root Guru, whose job is somehow to teach you. You may think that the person sitting before you, the one you call “Teacher,” will give you great teachings. Yet you fail to realize that you must cultivate that knowledge with your own effort. You think that somehow, if you try to practice—even though you continually go through your mood swings, your battles in life, and so on—it will all work out in the end. That is a foolish assumption.
This path takes tremendous, relentless, sincere effort. But it’s not just how many prostrations you do or how many hours you put into practice. You must cultivate in yourself a profound yearning. You must think: “If these five senses, pleasantly seductive though they may be, can convince me that I am a separate human being who has a right to hate and who wants to live in such a way that I will be born in terrible places—if these five senses can lie to me so that I am tricked into planting seeds in my own mind for endless future suffering—then I must with all my heart cultivate a yearning to be free of them and to take refuge in the one unfailing source.”
What is that source? Is it a thing? A person? A substance? The one unfailing source is the Root Guru, who embodies freedom from all sensory data and from all beliefs that relate to a separate ego-self. When all considerations of self are gone—when you rely not on the false guru of your five senses, but on the absence of hatred, greed and ignorance—that is the one unfailing hope. It is not within the potential of that nature to hurt you. In the relative world, the world of duality, there is nothing but the potential to hurt you. Everything you touch, see, or feel is impermanent, seductive, and illusory. It contains all the potential for creating the causes of suffering and death. It contains the justification for hate, for saying cruel and unkind things, for being crass, gross, or stupid, for caring only about yourself.
There is only one source of unfailing refuge—the Root Guru, the true face. The Root Guru is the Dharmakaya itself. Why then must we view the flesh and blood teacher as the Root Guru, as the undefiled, unchanging nature? Through the vehicle of that Teacher, you are offered the Dharma, the unfailing method to attain realization of your true nature—the ultimate source of refuge. Thus, the Teacher must be understood as a cornucopia, a feast of all things that will bring about salvation from suffering.
There is another level of understanding. Suppose we say: “I am the same as my Root Teacher. To find that out, I only need to go on a magical journey of discovery.” No matter how we disguise it with beautiful words, the very pridefulness which causes that declaration keeps us from genuinely prostrating. It makes our hearts rigid and stiff. That pridefulness keeps us from bothering to feel deeply, from having true devotion. That pridefulness and ignorance can allow you to come into the presence of your Root Teacher and not even think of Guru Rinpoche, not even think of true nature at all. That very pridefulness is what keeps you believing in self. Actually, you believe in self as well as hope for the truth of its reality. This keeps you clinging to self as a source of refuge, believing that if you could be strong enough, or smart enough, or just discover something wonderful about yourself, it would suffice.
The antidote is to recognize, from the depth of your heart, your own nature as inseparable from the Root Guru and as the true source of refuge. Without that realization, you will always suffer. You will desperately attempt to inflate your ego, thinking that the bigger and more powerful you are, the more easily you can overcome suffering by strength alone. One day, however, you will discover that you have not understood the causes of suffering. Look around you. Look at the most beautiful people in the world. Look at the most lovable people, the strongest and smartest people, even the most virtuous. They will all experience death. There is no hope until you take sincere refuge in True Nature, until you are willing to confront your own five senses, saying: “You have lied to me again and again and again.”
The following is from a series of tweets by Jetsunma Ahkon Lhamo
AH – May all beings be free of suffering.
May they recognize what to accept and what to reject, and pacify the root causes of suffering.
May we joyfully and lovingly accomplish compassionate activity for the sake of all sentient beings in all realms.
May the stream of Bodhicitta flow deep, strong and sweet, to quench the thirst of all beings.
May the fruit of merit ripen in our mind streams, nourishing all who are hungry.
May all who are homeless be sheltered, who are cold be warmed, who are sick be healed.
May all who are lonely be comforted, the helpless be raised up, the poor be satisfied in every way.
May our land be purified of hate and greed.
And may a song of freedom be heard throughout this and all nations.
May we join as one life, which is our nature – and be unbound by hatred, greed and ignorance.
May there be peace and joy throughout the 3,000 myriads of universes!
And may I myself bear in love, the suffering of all. Now and in the time to come.
The Eight Auspicious Symbols represent the Eight Qualities of the Buddha. Here is a brief explanation of how each quality is symbolized.
Excellent Lotus Flower:
The purity of the Buddha’s mind
Golden Wheel of the Dharma
The Buddha’s unending activity of training beings in the path of liberation
Great Victory Banner
The Buddha having conquered all negativity and limitations
Inexhaustible Treasure Vase
The inconceivable blessing of the Buddha’s presence
Precious Parasol/Umbrella
The universal respect, which beings feel for the Buddha
Precious Right-turning Conch
The all-pervading call of the Buddha’s teachings
Two Goldfish
The Buddha’s eyes and, therefore, his perfect wisdom and also a symbol of royalty
Glorious Knot
The tremendous love and compassion of the Buddha and the never-ending continuity of the teachings, also longevity, the eternal nature of things and the interrelatedness of wisdom and compassion
When one begins to understand some of the ideas that are presented in Dharma, one realizes that the goal that we are engaged in “moving toward”, if you’ll forgive that bad choice of words, is actually Buddha Nature itself. We tend to consider that the path is like a thing that goes from here to there, like a movement toward, and it’s very hard not to conceptualize it in that way. But, in fact, when one practices Dharma, the ability to practice Dharma is actually based on the understanding of the innate Nature. If we did not have within us right now the seed of Enlightenment, if we did not have within us the potential to actualize ourselves as the Buddha, there would be no point of practice. The very basis for practice is that understanding.
This is what the Buddha himself taught – that all sentient beings have within them the seed of Buddha Nature, that that Nature is their true Nature, in fact. However, they have not awakened to that Nature and so, in order awaken to that Nature, one engages in the path. The path should not be considered a ‘thing’, a straight line that connects from here to there. The path should be understood as a method that one uses in order to awaken to that Nature which is already our Nature; which is complete, unchanging, and will never get any bigger or any smaller. One should understand that Dharma is actually an activity that is meant to awaken that potential. But the ultimate goal that one wishes for when one engages in Dharma is, of course, Enlightenment itself. Now, what is Enlightenment? One understands that Enlightenment is actually the awakening to the Primordial Wisdom Nature, the awakening to the Buddha nature.
The Buddha never said that he was different from anyone else. He said simply, “I am awake”. He is indicating that he has awakened to the fullness of his own Nature and is able to abide spontaneously in that awakened state without any interruption or impediment. So, from that perspective, the basis of practice, the basis of the path itself is exactly the same as the goal. They are indistinguishable from one another. The path that one uses in order to achieve the goal is also indistinguishable from the basis, which is the Buddha Nature, and is also indistinguishable from the goal, which is the Buddha Nature. So, these three things, the basis, the method and the goal are indistinguishable from one another.
For us, however, it does not appear to be so, simply because of the way our minds work, involved in discursive thought as they are. We distinguish between what is potential and movement. We distinguish between movement and the goal. But in truth, you cannot distinguish between these three. If the basis for practice is the same as the goal, then anything, in which you engage in order to achieve that awakening to your own Nature, must also be indistinguishable from your own Nature. The path, then, or the method, is not separate from the Buddha Nature.
Now, where we run into trouble is when we make our Dharma practice an outward movement that goes somewhere. When we do our practice, we project that there is going to be a certain result. That very subtle concept prevents the practice from doing all that it can do to remove obstacles from our own perception, because we cling to the idea of here-ness and there-ness, of such-ness and thus-ness, and in doing so, we cling to the idea of self. It’s very hard to understand that subtle difference, but that subtle difference is very important. If we did not view our Dharma practice as a subject, object, thing or as a linear movement in some way, we would more easily understand that the goal is the un-moveable, unchangeable, fully complete and spontaneously realized Nature itself, which is already present. The potential for the realization of that Nature would be much stronger in our practice, in terms of taking responsibility for our situation and utilizing our practice to its fullest capacity.
In order for us to consider our Dharma practice, or even the ability to listen to teachings, as a movement that ‘goes somewhere’– we have to be considering it in a very superficial way. But if the practice is understood as a natural and spontaneous manifestation, arising from the Buddha Nature that is our Nature, then the practice becomes less materialistic and more meaningful in a very profound way. In the same way, if we are in an ordinary environment and an ordinary teacher comes before us, we don’t respond as we would if the Buddha himself, with all the signs and marks, were sitting in front of us. If the Buddha appeared, we would respond with, “Whoa! Whoa! This is important! Something is happening here. The Buddha is here!” In truth, we should respond that same way to our own simple practice because that practice is indistinguishable from the Buddha Nature itself. The Buddha is here. But you see, the impact is different. Why the impact is different is in the way that we consider and the way we have our understanding about what we’re doing.
An excerpt from a teaching by Jetsunma Ahkon Lhamo from the Dakini Workshop
When we taste the nature of the dakini through our practice, through whatever realization we achieve, when we taste that nature, when we taste the purity of that event through being exposed to, in a natural way, our own poison, our own fixation, our own determination to continue to absorb and be absorbed in and to remain fixated in a certain kind of view, a view of clean and dirty, a view of this and that, a view of high and low, a view of here and there, we can eventually come around to seeing through that absorption.
To the degree that we understand that by stabilizing our mind, by remaining unattached to the distinction between dirty and clean and up and down and here and there and you and me, we can begin to view the play or movement of emptiness. However, we think very superficially, we think we will achieve enlightenment and that is what is going to happen and we think we will have some kind of blissful experience – I think we have the idea of evolution. We think that we are going to evolve into something quite different. That is the kind of idea that we have.
What we do not attempt and what we should attempt by meditating on the nature of the dakini and by utilizing this particular phenomena, this particular movement of the Buddha nature, is to understand that the point is to pierce the veil of our own confusion, to see through this mistaken belief that things continue, to see the primordial empty nature that is inherent in all display, to see that all phenomena is instantly complete, to hold to our nature, to practice that view.
Unfortunately, however, we insist on breaking samaya. We break the commitment. We hold so much more importance in our own value judgments, our own distinctions, our own understanding of the way things ought to be and the way they are and therefore we see what our minds are filled with. We see the appearance of this enlightened activity as being ordinary, having certain qualities. We brand it with mental qualities that are our own. We see physical, emotional qualities that we ourselves are hooked on and we do not taste the appearance of that nature. So, we miss the entire point.
The following is from a series of tweets by Jetsunma Ahkon Lhamo:
Death comes to us all, often sooner than we know. Prepare for death. If you have accomplished Phowa then death is not frightening, and can be noble and of benefit. Leave with no debt unpaid, and practice. Death will be in the heart of the Primordial Mother.
One can practice Amitaba Buddha, and at the time of passing to Dharmakaya Buddha, the practice will be the connection. OM AH MI DEWA HRI!
Either way, if dying, renounce all, for not one grain of rice will go with you. This is not a time to pick apart the world, or hurt anyone.
These are the teachings as given by my Lineage, Palyul.
If death is chaotic and fearful, unprepared or cruelly, there is unimaginable suffering in the Bardo of death. Always attend your mind. Leave some worthy act of compassion, keep the mind loving and peaceful. Life is as short as a cup of water travelling down a waterfall, and as fast.
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.”
Golden Wheel of the Dharma
Great Victory Banner
Inexhaustible Treasure Vase
Precious Parasol/Umbrella
Precious Right-turning Conch
Two Goldfish
Glorious Knot
