Viewing the Guru Through the Lens of the Seven Limb Puja
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Jetsunma Ahkon Norbu Lhamo gives an inspiring and down-to-earth interpretation of the key aspects of devotion and the proper way of viewing an authentic spiritual guide. Through the lens of the Tibetan Buddhist practice – the Seven Limb Puja - Jetsunma brings to light the essential aspects of Guru Yoga for the Western mind. The seven
Jetsunma Ahkön Norbu Lhamo
From an early age, Jetsunma Ahkön Norbu Lhamo has devoted herself to meditation and the alleviation of suffering in the world. With confirmation from two highly revered Tibetan Buddhist masters, His Holiness Dilgo Khyentse Rinpoche and Dzongnang Rinpoche, His Holiness Penor Rinpoche, 11th throneholder of the Palyul Lineage in the Nyingma tradition, recognized Jetsunma as a reincarntion of the 17th century yogini Genyenma Ahkön Lhamo. The first Ahkön Lhamo was the sister of Rigdzin Kunzang Sherab, the founder and first Throneholder of Palyul. Subsequently, His Holiness Kusum Lingpa recognized Jetsunma as an emanation of Princess Lhacham Mandarava, the Indian consort of Padmasambhava (also known as Guru Rinpoche, or Precious Teacher), the Indian scholar who established Buddhism in Tibet. Jetsunma is the first Western woman to have been officially recognized and enthroned as a Tulku, an enlightened being who reincarnates in whatever form necessary to benefit sentient beings. With innate compassion and wisdom, and drawing on her experiences as a Western woman, Jetsunma makes even the most profound Buddhist teachings accessible. Her teachings, often infused with humor, reach a broad audience, including long-time Buddhist practitioners as well as people simply wanting to live with kindness and generosity. Jetsunma encourages each of us to create a world of compassion, by contemplating the suffering of others, and taking action to bring about change. Jetsunma Ahkön Lhamo gives an inspiring and down-to-earth interpretation of the key aspects of devotion and the proper way of viewing an authentic spiritual guide. Through the lens of the Tibetan Buddhist practice-the Seven Limb Puja-Jetsunma brings to light the essential aspects of Guru Yoga for the Western mind.
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Viewing the Guru Through the Lens of the Seven Limb Puja - Jetsunma Ahkön Norbu Lhamo
VIEWING THE GURU
THROUGH THE LENS OF
THE SEVEN LIMB PUJA
VIEWING THE GURU
THROUGH THE LENS OF
THE SEVEN LIMB PUJA
This is a Dharma teaching from
Jetsunma Ahkön Norbu Lhamo at Kunzang Palyul Chöling
on October 18, 1995. It is one of a series of teachings given
by Jetsunma during a retreat that focused on devotion
and the proper way of viewing one’s Guru.
Wild Dakini LLC
P.O. Box 304
Poolesville, Maryland 20837 USA
www.wilddakini.com
Copyright © Jetsunma Ahkön Norbu Lhamo 2016
All rights reserved. No part of this book may be reproduced in any form electronic or otherwise, without written permission from Jetsunma Ahkön Norbu Lhamo.
Printed in USA.
ISBN 978-0-9855245-3-1
ISBN 978-0-9855245-2-4 (e book)
1. Spirituality 2. Buddhism
Library of Congress Control Number 2016962074
Viewing the Guru Through the Lens of the Seven Limb Puja / by Jetsunma Ahkön Norbu Lhamo
Cover Art: Thangka Painting of Padmasambhava and his Indian consort, the Princess Mandarava by Soyolmaa Davaakhuu
CONTENTS
Introduction
Viewing the Guru Through the Lens of the Seven Limb Puja
What Do We Offer the Guru?
Offering the Cup of Hatred
Offering the Cup of Greed and Grasping
Offering the Cup of Ignorance
Offering the Cup of Jealousy
Offering the Cup of Pride
Turning Away from the Guru
Applying the Seven Limb Puja
Paying Homage
Making Offerings
Confession
Rejoicing
Requesting Teachings
Beseeching the Buddhas, Bodhisattvas, and Lamas to Remain
Dedication
The Seven Limb Puja (English and Tibetan)
Glossary
Dedication
About Jetsunma Ahkön Lhamo
INTRODUCTION
Lord Buddha Shakyamuni practiced the Path for three countless aeons before he attained complete enlightenment. We can read in the Jataka Tales stories of the Buddha’s past lives, about his challenges and his accomplishments. Even if we are certain of the truth of the stories and inspired by the Buddha’s accomplishment, how can we, who are only ordinary beings, possibly do what the Buddha did? The sutras tell us about his lack of fear, his certainty, his amazing ability to parse events to their most subtle moments, his miracles, his adeptness at guiding disciples through their own experience to the insight of understanding. Inspiring, yes; but is it available to us?
Then came Guru Padmasambhava (Guru Rinpoche), appearing a short time after the Buddha’s Parinirvana, his life parallel in many ways to Shakyamuni Buddha’s. There are places in Tibet, Nepal, and Bhutan that show handprints and footprints, some in unreachable places, left in rocks by Guru Rinpoche, signs of his transcendent power over reality as it appears to us. Is this just good story-telling? Maybe. However, if we look at histories of Tibetan masters since the time of Guru Rinpoche, we see many astonishing stories of their compassionate activity in which abilities that surpass the bounds of worldly competence are displayed. If lineages of Tibetan masters can perform awe-inspiring acts in order to benefit others, is it not possible for us also? How do we access these hidden powers?
All Buddhist practice guides one to some level of peace and harmony, first for one’s self and then for others. In Vajrayana Buddhism, every aspect of one’s life and activity is focused on the goal of the twofold purpose, benefitting self and others by awakening to the ultimate and absolute truth. In Vajrayana Buddhism, there are countless practices that lead one to this accomplishment. Within each practice, there are certain common underlying components without which accomplishment will not be achieved. One of these is Guru Yoga, the practice of mingling one’s mind with the mind of the Guru, the supreme spiritual guide. The teacher-student relationship is so critical to the success of one’s practice that teachers and students are advised to examine each other for three to nine years before committing to each other: the teacher to make sure the student is a suitable vessel; the student to be certain of the teacher’s qualities and pure intention. The student commits to following the teacher’s guidance to the very best of his or her ability. The teacher commits to finding that student in every future lifetime until s/he has accomplished the goal of supreme enlightenment. The teacher’s mind is understood to be the door of liberation: the state of enlightenment manifests when the student’s mind becomes non-dual with the teacher’s.
Realization of this non-dual state is the aim of the traditional Guru Yoga practice consisting of devotional and supplication prayers, and