Difference between revisions of "Ngala Nor’dzin’s ordination"
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[[Ngala Nor’dzin’s]] [[ordination]] [[wrathful]] implements | [[Ngala Nor’dzin’s]] [[ordination]] [[wrathful]] implements | ||
− | A key part of the [[ordination]] {{Wiki|ceremony}} within the Aro [[lineage]] is [[empowerment]] with the implements of a [[tantrika]]. These implements include an array of [[wrathful]] implements such as [[phurbas]], swords, lances, axes, [[spears]], flaying knives, daggers. [[Ngak’chang Rinpoche]] says of these implements, that can be seen in images of [[wrathful]] [[yidams]]: | + | A key part of the [[ordination]] {{Wiki|ceremony}} within the [[Aro]] [[lineage]] is [[empowerment]] with the implements of a [[tantrika]]. These implements include an array of [[wrathful]] implements such as [[phurbas]], swords, lances, axes, [[spears]], flaying knives, daggers. |
− | "The [[weapons]] held by [[wrathful]] [[yidams]] destroy the [[illusion]] of [[dualism]]. There are swords, lances, axes, [[spears]], flaying knives, daggers – a vast array. It is not that [[dualism]] has to be destroyed in all these different ways, simply that we all need different ways to destroy our {{Wiki|individual}} [[illusions]] of [[duality]]. Our [[illusions]] take many different [[forms]]; so, | + | |
+ | [[Ngak’chang Rinpoche]] says of these implements, that can be seen in images of [[wrathful]] [[yidams]]: | ||
+ | "The [[weapons]] held by [[wrathful]] [[yidams]] destroy the [[illusion]] of [[dualism]]. There are swords, lances, axes, [[spears]], | ||
+ | |||
+ | flaying knives, daggers – a vast array. It is not that [[dualism]] has to be destroyed in all these different ways, simply that we all need different ways to destroy our {{Wiki|individual}} [[illusions]] of [[duality]]. Our [[illusions]] take many different [[forms]]; so, | ||
− | + | {{Wiki|paradoxically}}, many [[illusory]] [[methods]] are needed to destroy [[illusion]]. At the [[ultimate]] level, the [[weapons]] held by [[wrathful]] [[yidams]] all perform the same [[function]]; whether it is a {{Wiki|spear}}, a lance, or a [[dagger]] – [[duality]] is murdered." | |
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− | [[Ngala Nor’dzin]] recognised the [[death]] of her old [[self]] in terms of [[bardo]] practice, where we continually dwell in the [[awareness]] that we [[die]] and are [[reborn]] on a moment by moment basis. [[Ngak’chang Rinpoche]] says about [[bardo]] practice: "Continuity is [[form]]. Discontinuity is [[emptiness]]. We are approaching [[non-duality]] through {{Wiki|increasing}} the quality of [[Wikipedia:Discontinuity(Postmodernism),|discontinuity]]. We’re making [[life]] totally discontinuous. There’s escalating disjuncture. Disjuncture every second. The moment gets smaller and smaller and smaller, until all [[sense]] of continuity collapses into itself. And this point, at which all continuity is destroyed, is called tha-shé [[bardo]], or tha-mal-gyi-shé-pa [[bardo]]. [[Tha-mal-gyi-shé-pa bardo]] is actually the [[fruit]] of the [[gYo-wa bardo]]. As I said, [[tha-ma-gyi-shé-pa]] means ‘instantaneous ordinariness’. As soon as continuity is destroyed, it appears again as the continuous moment of ‘Great [[Time]]’. One is continuous again, but that which is continuous is [[empty]]. One arrives at the [[non-dual]] point of realising the one {{Wiki|taste}} of continuity & [[Wikipedia:Discontinuity(Postmodernism),|discontinuity]]. This is the [[essence]] of the [[tha-mal-gyi-shé-pa bardo]]: simply noticing [[death]] – and [[being]] in the next moment. With the practice of tha-shé [[bardo]], one doesn’t have to do anything at all… apart from [[live]] as one would otherwise [[live]]. It’s a practice of total {{Wiki|integration}}. There’s no aspect of [[life]] with which one has to ‘do’ anything. Every moment of [[life]] is practice. There is no [[time]] when one is not practising [laughs] apart from when you’re not practising that is, if you’re no longer aware of disjuncture. It is a practice of recognising disjuncture, until disjuncture becomes so rapid that it disappears into itself and becomes continuity." | + | Over the years since [[Ngala Nor’dzin’s]] [[ordination]], the [[Aro]] [[Lineage]] has been able to gradually amass all these [[tantric]] implements, so that [[ordination]] {{Wiki|ceremonies}} today are much more elaborate affairs. However at the [[time]] of her [[ordination]], [[Ngak’chang Rinpoche]] only had an image of a line drawing of these [[tantric]] implements, and this was used as part of the |
+ | |||
+ | |||
+ | {{Wiki|ceremony}}. [[Ngala Nor’dzin]] comments: "I have kept and cherished this image of the [[tantric]] implements. It has become part of the {{Wiki|history}} of the [[lineage]]. Even though we are now able to offer [[ordination]] with all the [[tantric]] implements, this line drawing is still included in the {{Wiki|ceremony}}." | ||
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+ | In this picture [[Ngala Nor’dzin]] is still wearing her ordinary day [[time]] [[clothes]]. At a certain part of the [[ordination]] {{Wiki|ceremony}} [[Ngala Nor’dzin]] left the room and changed from her ordinary [[clothes]] into her new [[ordination]] [[robes]]. On her return to the [[shrine]] room her day [[clothes]] were stabbed [[symbolically]] by [[Ngak’chang Rinpoche]] with a [[phurba]], to illustrate | ||
+ | |||
+ | that [[Ngala Nor’dzin]] had [[died]] and been [[reborn]] into her new [[life]] as a [[ngakphang]] [[practitioner]]. | ||
+ | [[Ngala Nor’dzin]] remembers; "This was one of the most {{Wiki|powerful}} moments of the {{Wiki|ceremony}} for me. To remember that [[moment]] still makes the [[hair]] rise on the back of my neck." | ||
+ | |||
+ | |||
+ | [[Ngala Nor’dzin]] recognised the [[death]] of her old [[self]] in terms of [[bardo]] practice, where we continually dwell in the [[awareness]] that we [[die]] and are [[reborn]] on a [[moment]] by [[moment]] basis. [[Ngak’chang Rinpoche]] says about [[bardo]] practice: "Continuity is [[form]]. Discontinuity is [[emptiness]]. We are approaching [[non-duality]] through {{Wiki|increasing}} the [[quality]] of | ||
+ | |||
+ | [[Wikipedia:Discontinuity(Postmodernism),|discontinuity]]. We’re making [[life]] totally discontinuous. There’s escalating disjuncture. Disjuncture every second. The [[moment]] gets smaller and smaller and smaller, until all [[sense]] of continuity collapses into itself. And this point, at which all continuity is destroyed, is called tha-shé [[bardo]], or tha-mal-gyi-shé-pa [[bardo]]. [[Tha-mal-gyi-shé-pa bardo]] | ||
+ | |||
+ | |||
+ | is actually the [[fruit]] of the [[gYo-wa bardo]]. As I said, [[tha-ma-gyi-shé-pa]] means ‘instantaneous ordinariness’. As soon as continuity is destroyed, it appears again as the continuous [[moment]] of ‘Great [[Time]]’. One is continuous again, but that which is | ||
+ | |||
+ | |||
+ | continuous is [[empty]]. One arrives at the [[non-dual]] point of realising the one {{Wiki|taste}} of continuity & [[Wikipedia:Discontinuity(Postmodernism),|discontinuity]]. This is the [[essence]] of the [[tha-mal-gyi-shé-pa bardo]]: simply noticing | ||
+ | |||
+ | |||
+ | [[death]] – and [[being]] in the next [[moment]]. With the practice of tha-shé [[bardo]], one doesn’t have to do anything at all… apart from [[live]] as one would otherwise [[live]]. It’s a practice of total {{Wiki|integration}}. There’s no aspect of [[life]] with which one has to | ||
+ | |||
+ | |||
+ | ‘do’ anything. Every [[moment]] of [[life]] is practice. There is no [[time]] when one is not practising [laughs] apart from when you’re not practising that is, if you’re no longer {{Wiki|aware}} of disjuncture. It is a practice of recognising disjuncture, until disjuncture becomes so rapid that it disappears into itself and becomes continuity." | ||
</poem> | </poem> | ||
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[http://www.aroencyclopaedia.org/shared/text/n/nrp_ordination_ph_03_picture_eng.php www.aroencyclopaedia.org] | [http://www.aroencyclopaedia.org/shared/text/n/nrp_ordination_ph_03_picture_eng.php www.aroencyclopaedia.org] | ||
− | + | [[Category:Ordination]] | |
[[Category:Buddhist Terms]] | [[Category:Buddhist Terms]] | ||
[[Category:Death & Rebirth]] | [[Category:Death & Rebirth]] | ||
[[Category:Tibetan Buddhism]] | [[Category:Tibetan Buddhism]] | ||
[[Category:Bardo]] | [[Category:Bardo]] |
Latest revision as of 13:24, 1 January 2024
Ngala Nor’dzin’s ordination wrathful implements
A key part of the ordination ceremony within the Aro lineage is empowerment with the implements of a tantrika. These implements include an array of wrathful implements such as phurbas, swords, lances, axes, spears, flaying knives, daggers.
Ngak’chang Rinpoche says of these implements, that can be seen in images of wrathful yidams:
"The weapons held by wrathful yidams destroy the illusion of dualism. There are swords, lances, axes, spears,
flaying knives, daggers – a vast array. It is not that dualism has to be destroyed in all these different ways, simply that we all need different ways to destroy our individual illusions of duality. Our illusions take many different forms; so,
paradoxically, many illusory methods are needed to destroy illusion. At the ultimate level, the weapons held by wrathful yidams all perform the same function; whether it is a spear, a lance, or a dagger – duality is murdered."
Over the years since Ngala Nor’dzin’s ordination, the Aro Lineage has been able to gradually amass all these tantric implements, so that ordination ceremonies today are much more elaborate affairs. However at the time of her ordination, Ngak’chang Rinpoche only had an image of a line drawing of these tantric implements, and this was used as part of the
ceremony. Ngala Nor’dzin comments: "I have kept and cherished this image of the tantric implements. It has become part of the history of the lineage. Even though we are now able to offer ordination with all the tantric implements, this line drawing is still included in the ceremony."
In this picture Ngala Nor’dzin is still wearing her ordinary day time clothes. At a certain part of the ordination ceremony Ngala Nor’dzin left the room and changed from her ordinary clothes into her new ordination robes. On her return to the shrine room her day clothes were stabbed symbolically by Ngak’chang Rinpoche with a phurba, to illustrate
that Ngala Nor’dzin had died and been reborn into her new life as a ngakphang practitioner.
Ngala Nor’dzin remembers; "This was one of the most powerful moments of the ceremony for me. To remember that moment still makes the hair rise on the back of my neck."
Ngala Nor’dzin recognised the death of her old self in terms of bardo practice, where we continually dwell in the awareness that we die and are reborn on a moment by moment basis. Ngak’chang Rinpoche says about bardo practice: "Continuity is form. Discontinuity is emptiness. We are approaching non-duality through increasing the quality of
discontinuity. We’re making life totally discontinuous. There’s escalating disjuncture. Disjuncture every second. The moment gets smaller and smaller and smaller, until all sense of continuity collapses into itself. And this point, at which all continuity is destroyed, is called tha-shé bardo, or tha-mal-gyi-shé-pa bardo. Tha-mal-gyi-shé-pa bardo
is actually the fruit of the gYo-wa bardo. As I said, tha-ma-gyi-shé-pa means ‘instantaneous ordinariness’. As soon as continuity is destroyed, it appears again as the continuous moment of ‘Great Time’. One is continuous again, but that which is
continuous is empty. One arrives at the non-dual point of realising the one taste of continuity & discontinuity. This is the essence of the tha-mal-gyi-shé-pa bardo: simply noticing
death – and being in the next moment. With the practice of tha-shé bardo, one doesn’t have to do anything at all… apart from live as one would otherwise live. It’s a practice of total integration. There’s no aspect of life with which one has to
‘do’ anything. Every moment of life is practice. There is no time when one is not practising [laughs] apart from when you’re not practising that is, if you’re no longer aware of disjuncture. It is a practice of recognising disjuncture, until disjuncture becomes so rapid that it disappears into itself and becomes continuity."