9659RE: Rigpa Glimpse of the Day
- Sep 2, 2007....though the emptiness of an impure phenomenon and the emptiness of a pure
phenomenon are the same, there is a difference. What is the difference? The
continuum of an impure substratum will later cease, not existing in
Buddhahood, whereas a pure substratum's continuum of similar type will exist
right through Buddhahood. Since the deity as whom you are imaginatively
meditating yourself is a divine figure that exists in the state of
Buddhahood when all defilements have been abandoned, this substratum is, for
your imagination, pure.
Hence, it is important when doing deity yoga to put great effort into:
- working at realizing emptiness as much as you can
- then imagining that the wisdom realizing emptiness appears itself as a
compassionately directed divine body with a face, arms, and so forth
- and then taking this divine figure as the substratum and continuously
meditating on its emptiness.
--from "Yoga Tantra: Paths to Magical Feats" by H.H. the Dalai Lama,
Dzong-ka-ba and Jeffrey Hopkins, translated and edited by Jeffrey Hopkins,
published by Snow Lion Publications
If we are interdependent with everything and everyone, even our smallest,
least significant thought, word, and action have real consequences
throughout the universe.
Throw a pebble into a pond. It sends a shiver across the surface of the
water. Ripples merge into one another and create new ones. Everything is
inextricably interrelated: We come to realize that we are responsible for
everything we do, say, or think, responsible in fact for ourselves, everyone
and everything else, and the entire universe.
Take care not to impose anything on the mind. When you meditate, there
should be no effort to control, and no attempt to be peaceful. Don�t be
overly solemn or feel that you are taking part in some special ritual; let
go even of the idea that you are meditating. Let your body remain as it is,
and your breath as you find it.
Think of yourself as the sky, holding the whole universe.
Buddha recognized that ignorance of our true nature is the root of all the
torment of samsara, and the root of ignorance itself is the mind�s habitual
tendency to distraction.
To end the mind�s distraction would be to end samsara itself; the key to
this, he realized, is to bring the mind home to its true nature, through the
practice of meditation.
There would be no chance at all of getting to know death if it happened only
once. But fortunately, life is nothing but a continuing dance of birth and
death, a dance of change. Every time I hear the rush of a mountain stream,
or the waves crashing on the shore, or my own heartbeat, I hear the sound of
impermanence. These changes, these small deaths, are our living links with
death. They are death�s pulses, death�s heartbeat, prompting us to let go of
all the things we cling to.
Sit for a short time; then take a break, a very short break of about thirty
seconds or a minute. But be mindful of whatever you do, and do not lose your
presence and its natural ease. Then alert yourself and sit again. If you do
many short sessions like this, your breaks will often make your meditation
more real and more inspiring; they will take the clumsy, irksome rigidity,
solemnity, and unnaturalness out of your practice and bring you more and
more focus and ease.
Gradually, through this interplay of breaks and sitting, the barrier between
meditation and everyday life will crumble, the contrast between them will
dissolve, and you will find yourself increasingly in your natural pure
presence, without distraction.
Then, as Dudjom Rinpoche used to say: �Even though the meditator may leave
the meditation, the meditation will not leave the meditator.�
Receive MSN Hotmail alerts over SMS!
- << Previous post in topic Next post in topic >>