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RE: Rigpa Glimpse of the Day

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  • Namdrol Tsepal
    The Sanskrit word for compassion, karuna, has the implication of that which blocks or prevents bliss. In general, when we develop compassion, we develop
    Message 1 of 921 , Jul 10 3:57 AM
      The Sanskrit word for compassion, "karuna," has the implication of "that
      which blocks or prevents bliss." In general, when we develop compassion, we
      develop very strongly the attitude that cannot bear the suffering of other
      beings. We wish for it to end and for them to become free. Although we do
      not actually experience others' suffering at that time, the strength of the
      attitude that cannot bear their suffering causes our mind also to become
      unhappy. This is the general sense in which compassion blocks bliss....

      Only the power of a union of method and wisdom - namely the union of
      compassion, as a greatly blissful awareness, and the discriminating
      awareness of voidness - allows us to attain the total release of supreme
      nirvana, namely enlightenment.

      -- from "The Gelug/Kagyu Tradition of Mahamudra," by His Holiness the Dalai
      Lama and Alexander Berzin, published by Snow Lion Publications


      To contemplate impermanence on its own is not enough: You have to work with
      it in your life. Let�s try an experiment. Pick up a coin. Imagine that it
      represents the object at which you are grasping. Hold it tightly clutched in
      your fist and extend your arm, with the palm of your hand facing the ground.
      Now if you let go or relax your grip, you will lose what you are clinging
      to. That�s why you hold on.

      But there�s another possibility: You can let go and yet keep hold of it.
      With your arm still outstretched, turn your hand over so that it faces the
      sky. Release your hand and the coin still rests on your open palm. You let
      go. And the coin is still yours, even with all this space around it.

      So there is a way in which we can accept impermanence and still relish life,
      at one and the same time, without grasping.

      Sogyal Rinpoche

      Above all else, we need to nourish our true self�what we can call our buddha
      nature�for so often we make the fatal mistake of identifying with our
      confusion, and then using it to judge and condemn ourselves, which feeds the
      lack of self-love that so many of us suffer from today.

      How vital it is to refrain from the temptation to judge ourselves or the
      teachings, and to be humorously aware of our condition, and to realize that
      we are, at the moment, as if many people all living in one person.

      And how encouraging it can be to accept that from one perspective we all
      have huge problems, which we bring to the spiritual path and which indeed
      may have led us to the teachings, and yet to know from another point of view
      that ultimately our problems are not so real or so solid, or so
      insurmountable as we have told ourselves.

      Sogyal Rinpoche

      If all we know of mind is the aspect of mind that dissolves when we die, we
      will be left with no idea of what continues, no knowledge of the new
      dimension of the deeper reality of the nature of mind. So it is vital for us
      all to familiarize ourselves with the nature of mind while we are still
      alive. Only then will we be prepared for the time when it reveals itself
      spontaneously and powerfully at the moment of death; be able to recognize it
      �as naturally,� the teachings say, �as a child running into its mother�s
      lap�; and by remaining in that state, finally be liberated.

      Sogyal Rinpoche


      Ego plays brilliantly on our fundamental fear of losing control, and of the
      unknown. We might say to ourselves: �I should really let go of ego, I�m in
      such pain; but if I do, what�s going to happen to me?�

      Ego will chime in sweetly: �I know I�m sometimes a nuisance, and believe me,
      I quite understand if you want me to leave. But is that really what you
      want? Think: If I do go, what�s going to happen to you? Who�ll look after
      you? Who will protect and care for you like I�ve done all these years?�

      Even if we see through the lies of the ego, we are just too scared to
      abandon it; for without any true knowledge of the nature of our mind, or
      true identity, we simply have no other alternative. Again and again we cave
      in to ego�s demands with the same sad self-hatred as the alcoholic feels
      reaching for the drink that he knows is destroying him, or the drug addict
      feels groping for the drug that she knows after a brief high will only leave
      her flat and desperate.

      Sogyal Rinpoche


      Don�t be in too much of a hurry to solve all your doubts and problems. As
      the masters say: �Make haste slowly.� I always tell my students not to have
      unreasonable expectations, because it takes time for spiritual growth. It
      takes years to learn Japanese properly or to become a doctor. Can we really
      expect to have all the answers, let alone become enlightened, in a few

      The spiritual journey is one of continuous learning and purification. When
      you know this, you become humble. There is a famous Tibetan saying: �Do not
      mistake understanding for realization, and do not mistake realization for
      liberation.� And Milarepa said: �Do not entertain hopes for realization, but
      practice all your life.�

      Sogyal Rinpoche
    • Analine Tsepal
      If this elephant of mind is bound on all sides by the cord of mindfulness,All fear disappears and complete happiness comes.All enemies: all the tigers, lions,
      Message 921 of 921 , Aug 6, 2011

        If this elephant of mind is bound on all sides by the cord of mindfulness,
        All fear disappears and complete happiness comes.
        All enemies: all the tigers, lions, elephants, bears, serpents (of our emotions);
        And all the keepers of hell; the demons and the horrors,
        All of these are bound by the mastery of your mind,
        And by the taming of that one mind, all are subdued,
        Because from the mind are derived all fears and immeasurable sorrows.


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