RE: Rigpa Glimpse of the Day
- Question: What is the relationship of the mind and afflictive emotions?
DL: The very entity of the mind, its nature of mere luminosity and knowing,
is not polluted by defilements; they do not abide in the entity of the
mind. Even when we generate afflictive emotions, the very entity or nature
of the mind is still mere luminosity and knowing, and because of this we
are able to remove the afflictive emotions. If you agitate the water in a
pond, it becomes cloudy with mud; yet the very nature of the water itself
is not dirty. When you allow it to become still again, the mud will settle,
leaving the water pure. How are defilements removed? They are not removed
by outside action, nor by leaving them as they are; they are removed by the
power of antidotes, meditative antidotes.
--from "The Dalai Lama, A Policy of Kindness: An Anthology of Writings By
and About the Dalai Lama" compiled and edited by Sidney Piburn, published
by Snow Lion Publications
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.�
Because the law of karma is inevitable and infallible, whenever we harm
others, we are directly harming ourselves, and whenever we bring them
happiness, we are bringing ourselves future happiness. The Dalai Lama says:
�If you try to subdue your selfish motives�anger and so forth�and develop
more kindness and compassion for others, ultimately you yourself will
benefit more than you would otherwise. So sometimes I say that the wise
selfish person should practice this way. Foolish selfish people are always
thinking of themselves, and the result is negative. Wise selfish people
think of others, help others as much as they can, and the result is that
they too receive benefit.�
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.