Viewing the Guru Through the Lens of the Seven Limb Puja

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