RE: Rigpa Glimpse of the Day
- ....all four tantra sets make use of deity yoga, the special tantric means
for amassing the collections of merit and wisdom quickly. Highest Yoga
Tantra has, in addition, techniques for generating subtler minds that
realise emptiness and for using the winds or currents of energy that are the
mounts of these subtler minds as the substantial cause of an actual divine
body. Through this enhancement of the wisdom consciousness the obstructions
to omniscience are quickly removed and Buddhahood is attained.
In the three lower tantras--Action, Performance, and Yoga--deity yoga is
used to bring about the speedy achievement of many common feats and to come
directly under the care of Buddhas and high Bodhisattvas, receiving their
blessings, and so forth. This is done through a threefold process known as
prior approximation, effecting the achievement of feats, and using the feats
in the performance of activities for the welfare of others.
--from "Deity Yoga in Action and Performance Tantra" by H.H. the Dalai Lama,
Tsong-ka-pa and Jeffrey Hopkins, published by Snow Lion Publications
Death is a vast mystery, but there are two things we can say about it: It is
absolutely certain that we will die, and it is uncertain when or how we will
die. The only surety we have, then, is this uncertainty about the hour of
our death, which we seize on as the excuse to postpone facing death
directly. We are like children who cover their eyes in a game of hide and
seek and think that no one can see them.
If meditation in Dzogchen is simply to continue the flow of Rigpa after the
introduction by the master, how do we know when it is Rigpa and when it is
not? I asked Dilgo Khyentse Rinpoche this question, and he replied with his
characteristic simplicity: �If you are in an unaltered state, it is Rigpa.�
If we are not contriving or manipulating the mind in any way, but simply
resting in an unaltered state of pure and pristine awareness, thatis Rigpa.
If there is any contriving on our part or any kind of manipulating or
grasping, it is not. Rigpa is a state in which there is no longer any doubt;
there is not really a mind to doubt: you see directly. If you are in this
state, a complete, natural certainty and confidence surge up with the Rigpa
itself, and that is how you know.
Renunciation has both sadness and joy in it: sadness because you realize the
futility of your old ways, and joy because of the greater vision that begins
to unfold when you are able to let go of them. This is no ordinary joy. It
is a joy that gives birth to a new and profound strength, a confidence, an
abiding inspiration that comes from the realization that you are not
condemned to your habits, that you can indeed emerge from them, that you can
change, and grow more and more free.
Whatever joy there is in this world
All comes from desiring others to be happy,
And whatever suffering there is in this world
All comes from desiring myself to be happy.
In the Dzogchen teachings it is said that your meditation and your gaze
should be like the vast expanse of a great ocean: all-pervading, open, and
limitless. Just as your View and posture are inseparable, so your meditation
inspires your gaze, and they now merge as one.
Do not focus on anything in particular; instead, turn back into yourself
slightly, and let your gaze expand and become more and more spacious and
pervasive. You will discover now that your vision itself becomes more
expansive, and that there is more peace, more compassion in your gaze, more
equanimity, and more poise.
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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.