Rinpoche

Although it’s not within my experience to speak of even a fraction of the scope of Rinpoche’s outer activity, I wrote some words attempting to mimic the style of other supplications and aspirations I’ve read in the past.

I wrote it with the intention of drawing up some inspiration and raising lung-ta for my own practice and as a way of remembering the teacher and teachings through guru yoga.

It starts with some brief verses on the key aspects of Rinpoche’s teachings and activity and then explores relating with the compassion (thugs rje) of Rinpoche’s rupa-kayas now that the physical master has gone beyond….with some aspirations afterwards.  Maybe others will enjoy some of it too.  – Dion

 

Unborn yet continuing without interruption – A Poem and aspiration remembering Namkhai Norbu Rinpoche

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Incomparable Dharma king,
Jewell of the luminous expanse of space*
manifesting the 4 activities* in the 4 directions
you introduced fortunate beings to their real but forgotten nature,

Clarifying and expanding upon the the three precious series*,
you revealed timeless relics of method and wisdom,
like a mirror reflecting the needs
of our times and place

Embodying the meaning of the 108 movements,
you displayed the Yantras of voice and breath-manifest,
to reveal the nature
of the 5 sets of 5*,

Stepping beyond cycles of day and night,
you delightfully shared Vajra songs and dances,
liberating the beings of the six lokas
into the effortless mandala of the six spaces,

Cutting through illusion,
beyond all hope and fear
you trampled the 4 maras* and 4 attachments*,
self-perfecting 6 perfections* with a single slice.

Seeing the nature of our movement,
harmony within space ,
you joyfully invited all families
to the ultimate Khaita dance,

Expert in the 5 fields of knowledge*,
you skilfully ensured the cultural preservation
of Tibet, Shang-Shung and beyond
as gifts to us and the world

To relax, To be present,
To work with circumstances
& to do our best,
Pith instructions of few words yet profound meaning

While we spend our time judging and thinking,
you are always pointing at us,
to what is already, always,
all good.*

While we are attached to bundles of aggregates and elements
you travel from life to life,
unborn, yet continuing without interruption,
rupa-Kayas* of effortless compassion

To think of the kayas as finite
is to confuse 1 face of a diamond for the entire thing,
Not merely attached to single displays,
may we recall the 4 reliances*,
and the compassion
beyond limitations of time or place.

When we think of you,
May we remember what is beyond ordinary thought,
When we see your image,
May we see the mirror of all relative vision,
When we hear your voice,
May we hear the natural sound of dharmata,
the songs and laughter
of the vajra

When we handle the relics of the practice texts
May we recognize what is beyond grasping
yet also in the palms of our hands,

Yet until the outer and inner,
the sun and the moon,
are unified in great space-like equality,
May our own perceptions of you and the hook of your compassion
always arise as medicine suitable to each of our needs.

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In this turquoise Saha world*,
The Mandala of the master
Extends not just to Gars and lings,
but to hearts and lungs,

Like ‘never disparaging’* may we not focus on the faults of others,
but instead see all in light of their best,
recalling both the pure,
and the primordially-pure view,

May our love never wane
but instead always wax the lamps of invocation,
Harmonious collaborations,
sense-field celebrations.

A rarity,
to share,
in abundance.

A La la Ho.

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Yet even so at this degenerate time,
when many Rigdzins & nirmanakayas,
resolve in to basic space,
the wisdom eyes of the world will continue to grow dimmer
unless we continuously apply the balm of the teachings,

And so may ‘thunderous supplications’,
joyful aspirations ,
and wave-like dedications
soften our hearts and eyes.

not leaving empty handed from the island of treasure,
may our luminous inheritance be clearly upheld
and self-perfected
for the benefit of everyone,
everywhere.

Paying homage,
with infinite offerings,

A
A
A

 

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Notes* – copied from various websites.

1. Incomparable Dharma king (Chogyal)
Jewell  (norbu ) of the luminous expanse (Longchen) of space (Namkha/i) *


2, The Four activities (Sk. caturkarman,

  • pacifying (Skt. śānticāra, Tib. ཞི་བ་, Wyl. zhi ba) conflict, sickness and famine;
  • increasing (Skt. pauṣṭika, Tib. རྒྱས་པ་, Wyl. rgyas pa) longevity and merit;
  • magnetizing (Skt. vaśīkaraṇa, Tib. དབང་བ་, dbang ba) the three realms and
  • subjugating (Skt. abhicāra, Tib. དྲག་པོ་, Wyl. drag po) hostile forces,

3. Semde, Longde ,Upadesha


4.  5 Aggregates, 5 elements, 5 lights, 5 wisdoms, 5 winds (perhaps other enumerations of 5 totaling 25 could equally be valid here? )


5. 4 maras – dud bzhi

 the four maras. 1) phung po bdud demon of the aggregates. the demon of the aggregates, nyon mongs pa’i bdud, the demon of the emotional disturbances, ‘chi bdag gi bdud, the demon of the Lord of Death, lha’i bu’i bdud the demon of the godly son] [RY]
[TRS 61-2] acc. to gcod; expl; [TRS 61-3];

devil of the material, immaterial, exaltation and inflation –  Sarah Harding (Machik’s complete explanation )


6. Parting from the Four Attachments (Tib. ཞེན་པ་བཞི་བྲལ་, shyenpa shyidral, Wyl. zhen pa bzhi bral) — a short teaching spoken by Manjushri to the Sakya patriarch Sachen Kunga Nyingpo.

  • If you are attached to this life, you are not a true spiritual practitioner.
  • If you are attached to samsara, you do not have renunciation.
  • If you are attached to your own self-interest, you have no bodhichitta
  • If there is grasping, you do not have the View.”

see Parting from the Four Attachments (Sakya Trinzen) and Freedom from Attachment (Norbu Rinpoche)


7. 6 Paramitas

  • 1. Generosity
  • 2. Ethical Self-discipline
  • 3. Patience
  • 4. Perseverance
  • 5. Mental Stability (Concentration)
  • 6. Discriminating Awareness (Wisdom)

8.Pañcavidyā (Sanskrit) are five classes of knowledge (vidyā) – (tib- Rig pa) of ancient India. Knowledge of Tibetan culture is traditionally classified into five great ‘Fields of Knowledge’ (rig gnas che ba lnga) or ‘Five Sciences’.

  • Arts and Crafts (bzo rig pa) (śilpa-karma-sthāna vidyā)
  • Tibetan Medicine (gso ba rig pa) (cikitsā vidyā)
  • Language and Grammar (sgra rigpa) (śabda vidyā),
  • Logic (gtan tshigs) (hetu vidyā)
  • Inner science’ or Dharma (nang don rig pa) (adhyātma vidyā))

The first four are common for all schools and the latter is the theory of each school of thought; for example, it is the Tripitaka for Buddhists, and the four Vedas for Brahmins. In the Buddhist context, a recognized master of all five sciences was afforded the title paṇḍita.


9. all good.*Samanthabhdara , KuntaZangpo


10. Nirmanakaya and Sambhogakaya


11. The Four Reliances:—A technical term in Buddhism corresponding to the Sanskrit pratiśaraṇa defined in the Dharma-saṃgraha (section 53). The Dharma-samgraha (Dharmasangraha) is an extensive glossary of Buddhist technical terms in Sanskrit (eg., ‘four reliances’). The work is attributed to Nagarguna who lived around the 2nd century A.D

  • 1.Rely on the message of the teacher, not on his personality (gang zag la mi rton/ chos la rton)
  • 2.Rely on the meaning, not just on the words (tshig la mi rton/ don la rton)
  • 3.Rely on the definitive meaning, not on the provisional one (drangdon la mi rton/ nges don la rton)
  • 4.Rely on your wisdom mind, not on your ordinary, judgemental mind (rnam shes la mi rton/ ye shes la rton)
12. Saha World – Saha, Skt. – mi mjed, the name of our present world system. Saha means “enduring” because sentient beings endure unbearable suffering here.
In chapter 20 of the Lotus Sutra, Shakyamuni Buddha explains that those who despise or abuse the followers of the Lotus Sutra´s teaching, will have to face negative karmic consequences. People who preserve the Lotus teaching will however be able to purify their faculty of the eye, ear, nose, tongue, body, and mind.[7] In order to explain this again, the Buddha tells a story about a previous life (avadana) when he was a Bodhisattva called Sadāparibhūta.[note 2] Sadāparibhūta did not study or explain sutras but he paid homage to all Buddhist monks, nuns or lay followers he met and predicted that they all would become Buddhas.[10] Some Buddhists questioned Sadāparibhūta´s authority to make such a prediction of future Buddhahood and got angry.[11] When they attacked him with sticks or stones he shouted from a distance, “I do not despise you. You are not despised, for you all perform bodhisattva practice and you are to become buddhas.” Before he died he heard the Lotus Sutra and was able to purify the six senses. After an inconceivable number of rebirths he had accumulated great merit and attained the perfect enlightenment of a Buddha.[10]