RE: Rigpa Glimpse of the Day
- Question: What should you say to a loved one who is talking about a third
person with hatred or anger? On the one hand, you want to show compassion
for the feelings being experienced by the loved one. On the other hand, you
don't want to reinforce or lend approval to that hatred. What might one say?
Dalai Lama: Here I would like to tell a story. Once there was a Kadampa
master called Gampowa who had many responsibilities. One day he complained
to the Kadampa master Dromtonpa that he had hardly any time for his
meditation or for his Dharma practice. So Dromtonpa responded by agreeing
with him, "Yes, that's right. I don't have any time either." Then once an
immediate affinity was established, Dromtonpa skillfully said, "But, you
know what I am doing is for the service of the Dharma. Therefore, I feel
satisfied." Similarly, if you find one of your beloved ones speaking against
someone out of anger or hatred, maybe your initial reaction should be one of
agreement and sympathy. Then once you have gained the person's confidence,
you can say, "But...."
--from "Healing Anger: The Power of Patience from a Buddhist Perspective" by
the Dalai Lama, translated by Geshe Thupten Jinpa, published by Snow Lion
There are those who look on death with a naive, thoughtless cheerfulness,
thinking that for some unknown reason death will work out all right for
them, and that it is nothing to worry about. When I think of them, I am
reminded of what one Tibetan master says: �People often make the mistake of
being frivolous about death and think, �Oh well, death happens to everybody.
It�s not a big deal, it�s natural. I�ll be fine.�� That�s a nice theory
until one is dying.
From a Buddhist point of view, the actual experience of death is very
important. Although how or where we will be reborn is generally dependent on
karmic forces, our state of mind at the time of death can influence the
quality of our next rebirth. So at the moment of death, in spite of the
great variety of karmas we have accumulated, if we make a special effort to
generate a virtuous state of mind, we may strengthen and activate a virtuous
karma, and so bring about a happy rebirth.
THE DALAI LAMA
Even within the human realm, all of us have our own individual karma. Human
beings look much the same, but we perceive things utterly differently, and
we each live in our own unique, separate, individual world. As Kalu Rinpoche
�If a hundred people sleep and dream, each of them will experience a
different world in his dream. Everyone�s dream might be said to be true, but
it would be meaningless to ascertain that only one person�s dream was the
true world and all others were fallacies. There is truth for each perceiver
according to the karmic patterns conditioning his perceptions.�
Rest in natural great peace
This exhausted mind
Beaten helpless by karma and neurotic thought,
Like the relentless fury of the pounding waves
In the infinite ocean of samsara.
Rest in natural great peace.
NYOSHUL KHEN RINPOCHE
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.
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.
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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.