practitioner of initial perspective.(p.117)
-- H.H. the Dalai Lama, "The Path to Enlightenment", edited and translated
by Glenn H. Mullin, published by Snow Lion Publications
+~
+ When doing lamrim meditations, it is important to know clearly the state of
+mind you want to reach as a conclusion to the meditation. Lamrim texts
+describe the purpose of each meditation, and we want to make sure that our
+mind arrives at that conclusion and not at an incorrect or irrelevant
+conclusion. For example, when meditating on the disadvantages of the self-
+centered thought, our mind may twist that meditation and conclude, "I'm a
+horrible person because I'm so selfish." This is the wrong conclusion to reach
+from that meditation. The Buddha didn't teach the disadvantages of self-
+centeredness so that we would deride ourselves.
+ If you meditate on a lam rim topic and arrive at an incorrect conclusion,
+the meditation hasn't been done correctly. In the above case, thinking, "I'm
+a bad person because I'm so selfish," indicates that we have misunderstood the
+purpose of the meditation and probably have fallen into an old pattern of
+putting ourselves down. Stop and ask yourself,
+ "What conclusion does the Buddha want me to reach from this meditation? He
+wants me to ascertain that the self-centered mind is the actual 'enemy' that
+destroys my happiness. Self-centeredness is not an intrinsic part of me; it
+is not who I am. It's an incorrect, but deeply entrenched, thought that
+creates problems for me. I can free myself from it. Since I want to be
+happy, I will realize this selfish attitude for what it is and will stop
+following it! Instead, I will cultivate love and compassion for all beings."
+ This is the conclusion you want to reach.(p.58)
+ -- Bhikshuni Thubten Chodron, "Guided Meditations on the Stages of the
+ Path", foreword by His Holiness the Dalai Lama, published by Snow Lion
+~
+ Greed is a form of desire. However, it is an exaggerated form of desire,
+based on overexpectation. The true antidote of greed is contentment.
+ For a practicing Buddhist, for a Dharma practitioner, many practices can act
+as a kind of counterforce to greed: the realization of the value of seeking
+liberation or freedom from suffering, recognizing the underlying
+unsatisfactory nature of one's existence, and so on. These views also help an
+individual to counteract greed. But in terms of an immediate response to
+greed, one way is to reflect upon the excesses of greed, what it does to one
+as an individual, where it leads. Greed leads one to a feeling of
+frustration, disappointment, a lot of confusion, and a lot of problems.
+ When it comes to dealing with greed, one thing which is quite characteristic
+is that although it arises from the desire to obtain something, it is not
+satisfied by obtaining it. Therefore, it becomes limitless or boundless, and
+that leads to trouble. The interesting thing about greed is that although the
+underlying motive is to seek satisfaction, as I pointed out, even after
+obtaining the object of one's desire, one is still not satisfied. On the
+other hand, if one has a strong sense of contentment, it doesn't matter
+whether one obtains the object or not; either way, one is still content.(p.32)
+ -- H.H. the Dalai Lama, "Healing Anger: The Power of Patience from a
+ Buddhist Perspective", translated by Geshe Thupten Jinpa, published by
+ Snow Lion Publications
+~
+We will hereby start scouring the net for people who say git is hard to
+understand and use, and just kill them. They clearly are just polluting
+the gene pool.
+ -- Linus Torvalds
+~
+i got nothin'.
+~
+ What is the Bodhisattva's Way of life? It is the way of life that follows
+naturally from having cultivated the awakening mind of bodhicitta.
+Omniscience is achieved only through the process of purifying the disturbing
+emotions within your mind. It cannot be achieved merely through wishes and
+prayers. We have to train in eliminating all the specific disturbing emotions
+within your mind. We have to train in eliminating all the specific disturbing
+emotions by relying on specific antidotes.
+ All the activities of a Bodhisattva can be included in two major categories:
+the practice of skillful means and the practice of wisdom. If the practices
+of giving, ethics, and so forth are to be perfected, they should be supported
+and influenced by the practice of wisdom. Without the practice of wisdom, the
+first five of the six perfections cannot actually become practices of
+perfection. In order to cultivate such wisdom, you must first cultivate the
+genuine unmistaken philosophical view that is known as the view of the Middle
+Way, or Madhyamika.
+ ...even when you have understood the wisdom realizing emptiness, that alone
+will not become a powerful antidote to ignorance if it is not supported by
+other practices such as giving, ethics, patience, and so forth. Mere
+understanding of selflessness is not sufficient to defeat the disturbing
+emotions.(p.76)
+ -- H.H. the Dalai Lama, "Stages of Meditation", root text by Kamalashila,
+ translated by Geshe Lobsang Jordhen, Losang Choephel Ganchenpa, and
+ Jeremy Russell, published by Snow Lion Publications
+~
+ The many tantras of both the Ancient and New traditions unanimously agree
+that these, and others, are the consequences of violating the pledges.
+
+ Means of Restoration
+ The proclaimers' vows, like a clay pot, once broken cannot be repaired;
+ The awakening mind commitments, like gold or silver, can be restored;
+ The tantric pledges, like a dented vessel, are restored by the
+ practitioner's strength.
+ --Jamgon Kongtrul
+
+ When is it possible to restore a vow that has been transgressed? All the
+tantras and transmissions state that if a monk has incurred a defeat with
+concealment, the transgressed vow, like a broken clay pot, cannot be repaired.
+An awakening mind commitment that has been transgressed is like a cracked gold
+or silver vase which can still be soldered by a blacksmith. A violated vow or
+pledge in this Secret Mantra system is likened to a dented golden vessel,
+which can be straightened out by the practitioner's own strength.
+ Pledges are restored through action, precious substances, earnest desire,
+contemplation, and reality.
+ The Great Cleansing can purify all transgressions.(p.296)
+ -- Jamgon Kongtrul Lodro Taye, "Treasury of Knowledge--Book Five: Buddhist
+ Ethics", trans. by the Kalu Rinpoche Translation Group, under the
+ direction of Ven. Bokar Rinpoche, published by Snow Lion Publications
+~
+ How to Become a Receptacle Suitable for Cultivating the Paths.
You are
+made into a vessel suitable for cultivating the path through entering a
+mandala such as that of the Vajra Element, receiving initiation, and receiving
+the pledges and vows.
+ Concerning this, there are two types: those who merely enter a mandala and
+those who enter and receive initiation, of which there are two types. The
+former are those who cannot hold the vows of the five lineages but who hold
+the Bodhisattva vows; only the initiation of a student is granted to them.
+However, to those who can hold both Bodhisattva and mantra vows the full
+initiation of a vajra master is granted.(p.78)
+ -- H.H. the Dalai Lama, Dzong-ka-ba and Jeffrey Hopkins, "Yoga Tantra: Paths
+ to Magical Feats", translated and edited by Jeffrey Hopkins, published by
+ Snow Lion Publications
+~
+ Awareness as virtue. Beyond choosing more virtuous forms of speech, you can
+also try to cultivate awareness of the subtle vibration underlying your speech
+and of how your speech manifests from there. Is your voice creating the right
+energy field?
+ In dzogchen the concept of virtuous speech is taken to its highest level.
+For example, the A-Tri system of dzogchen offers a group of successive
+practices in which one learns to maintain awareness while engaging in various
+virtuous, neutral, and nonvirtuous activities.
+ One initially tries to stay present amid virtuous activity such as praying
+or chanting mantras. Once that experience is stabilized, one integrates
+presence with neutral speech, such as conversing casually with a friend about
+cooking or gardening. Finally, one tries to integrate with negative speech
+such as lying, arguing, or giving insults. It is easier if you can establish
+your intent for self-awareness before you get drawn into an angry argument.
+For example, think of how courtroom lawyers argue a case: although they may
+use strong, sharp language, they are never driven by their emotions--every
+word is carefully chosen for its impact and is guided by intent, if not
+awareness.
+ From this perspective "nonvirtuous speech" might be defined as speech that
+is driven and not guided and through which you lose connection with your self.
+In dzogchen practice you aim to arrive at a place where all activity of body,
+speech, and mind becomes an expression of contemplative awareness and an aid
+to spiritual development--therefore virtuous in the truest sense of the word.
+(p.85)
+ -- Tenzin Wangyal Rinpoche, "Tibetan Yogas of Body, Speech, and Mind",
+ edited by Polly Turner, published by Snow Lion Publications
+~
+ Bodhisattvas give solely out of concern for others, without a self-
+cherishing attitude. That is the proper way of giving. Courageous
+Bodhisattvas risk even their lives to help others, and so, when we are in
+relatively better, more comfortable situations, we must certainly practice
+giving. Even if they are threatened, the courageous ones will not engage in
+improper actions. Instead, after examining the situation carefully, when they
+find that certain actions are correct and justified, on the basis of reason,
+they engage in them even at the risk of their lives. That is the way of the
+decent, civilized and courageous ones, who do not follow misleading paths.(p.20)
+ -- H.H. the 14th Dalai Lama, "Generous Wisdom: Commentaries by H.H. the
+ Dalai Lama XIV on the Jatakamala, Garland of Birth Stories", translated
+ by Tenzin Dorjee, edited by Dexter Roberts
+~
+ Merely understanding the mind is not good enough. Recognizing it as the
+source of happiness and suffering is good, but great results come only from
+looking inward and meditating on the nature of the mind. Once you recognize
+its nature, then you need to meditate with joyful effort. Joyful meditation
+will actualize the true nature of the mind, and maintaining the mind in this
+natural state will bring enlightenment. This type of meditation reveals the
+innermost, profound wisdom that is inherent in the mind.
+ Meditation can transform your body into wisdom light, into what is known as
+the rainbow body of wisdom. Many masters in the history of the Nyingma
+lineage have achieved this, as can anyone who practices these methods of
+meditation. The wisdom aspect of our nature exists at all times in each of
+us. You have always had this nature and it can be revealed through
+meditation. When you maintain the mind in its natural state, wonderful
+qualities shine out like light from the sun. Among these qualities are
+limitless compassion, limitless loving-kindness, and limitless wisdom.
+ -- Khenchen Palden Sherab Rinpoche and Khenpo Tsewang Dongyal Rinpoche,
+ "The Buddhist Path: A Practical Guide from the Nyingma Tradition of
+ Tibetan Buddhism", published by Snow Lion Publications
+~
+ In order for the wisdom of special insight to remove impediments to proper
+understanding, and to remove faulty mental states at their very roots, we need
+concentrated meditation, a state of complete single-mindedness in which all
+internal distractions have been removed.
+ Single-minded meditation involves removing subtle internal distractions such
+as the mind's being either too relaxed or too tight. To do so we must first
+stop external distractions through training in the morality of maintaining
+mindfulness and conscientiousness with regard to physical and verbal
+activities--being constantly aware of what you are doing with your body and
+your speech. Without overcoming these obvious distractions, it is impossible
+to overcome subtler internal distractions. Since it is through sustaining
+mindfulness that you achieve a calm abiding of the mind, the practice of
+morality must precede the practice of concentrated meditation.(p.23)
+ -- H.H. the Dalai Lama, "How to Practice: The Way to a Meaningful Life",
+ translated and edited by Jeffrey Hopkins
+~
+ Buddha means one who is fully enlightened. In other words, a buddha has
+fully awakened from the sleep of delusion. He is free from all obscurations,
+both gross and subtle, and has revealed the two intrinsic wisdom awarenesses.
+Buddhahood is the spontaneously established, uncompounded nature that does not
+depend on any other conditions. A buddha has perfect wisdom, has perfectly
+accomplished the nature of compassion, and has every ability to manifest all
+excellent activities.
+ There are many buddhas in the past, present, and future. In fact, there are
+as many buddhas as there are particles of dust. Basically, the term buddha
+refers to anyone whose mind is fully awakened and who is free from all
+suffering and its causes. When we point to Buddha Shakyamuni as a buddha, he
+is an example of this. A buddha has four forms, all of which emanate from the
+dharmakaya:
+ 1. Nirmanakaya is a buddha who has emanated in a physical form. A
+nirmanakaya can emanate anywhere as anything animate or inanimate--as a human
+being, an animal, or even a bridge, if necessary...
+ 2. Sambhogakaya is the expression of the complete, perfect manifestation
+of the Buddha's excellent, infinite qualities, called the enjoyment body--
+splendid and glorious. All the buddhas appear and manifest in the limitless
+buddha fields in this form...
+ 3. Dharmakaya is one's own perfection, fully free from all delusion and
+suffering. It is infinite and transcends all boundaries...
+ 4. Svabhavikakaya is the indivisible nature of the other three forms.(p.165)
+ -- Khenchen Konchog Gyaltshen, "A Complete Guide to the Buddhist Path",
+ edited by Khenmo Trinlay Chodron, published by Snow Lion Publications
+~
+ Boundless joy is the joy you should feel when you see gifted and learned
+beings who are happy, famous or influential. Instead of feeling uneasy and
+envious of their good fortune, rejoice sincerely, thinking, "May they continue
+to be happy and enjoy even more happiness!" Pray too that they may use their
+wealth and power to help others, to serve the Dharma and the Sangha, making
+offerings, building monasteries, propagating the teachings and performing
+other worthwhile deeds. Rejoice and make a wish: "May they never lost all
+their happiness and privileges. May their happiness increase more and more,
+and may they use it to benefit others and to further the teachings."
+ Pray that your mind may be filled with boundless equanimity, loving-
+kindness, compassion and joy--as boundless as a Bodhisattva's. If you do so,
+genuine bodhichitta will certainly grow within you.
+ The reason these four qualities are boundless, or immeasurable, is that
+their object--the totality of sentient beings--is boundless; their benefit--
+the welfare of all beings--is boundless; and also their fruit--the qualities
+of enlightenment--is boundless. They are immeasurable like the sky, and they
+are the true root of enlightenment.(p.49)
+ -- Dilgo Khyentse Rinpoche, "The Excellent Path to Enlightenment",
+ translated and edited by The Padmakara Translation Group, published by
+ Snow Lion Publications
+~
+Regarding an online merchant... I think I have bought a couple things from
+them before, and my "cornholio sense" is not tingling (a power I got from
+being bitten by a radioactive asshole), so I don't think they were jerks when
+I used them last time.
+ -- fred t. hamster
+~
+ External circumstances are not what draw us into suffering. Suffering is
+caused and permitted by an untamed mind. The appearance of self-defeating
+emotions in our minds leads us to faulty actions. The naturally pure mind is
+covered over by these emotions and troubling conceptions. The force of their
+deceit pushes us into faulty actions, which leads inevitably to suffering.
+ We need, with great awareness and care, to extinguish these problematic
+attitudes, the way gathering clouds dissolve back into the sphere of the sky.
+When our self-defeating attitudes, emotions, and conceptions cease, so will
+the harmful actions arising from them.
+ As the great Tibetan yogi Milarepa says, "When arising, arising within space
+itself; when dissolving, dissolving back into space." We need to become
+familiar with the state of our own minds to understand how to dissolve ill-
+founded ideas and impulses back into the deeper sphere of reality. The sky
+was there before the clouds gathered, and it will be after they have gone. It
+is also present when the clouds seem to cover every inch of the sky we can
+see.(p.22)
+ -- H.H. the Dalai Lama, "How to Expand Love: Widening the Circle of Loving
+ Relationships", translated and edited by Jeffrey Hopkins
+~
+ Usually the reason that we can't experience transcendent bliss is because
+our consciousness is actually chained by the illusion called "I." It is
+chained because this concept literally ties our consciousness to the prison of
+duality, the prison of concepts and ideas. What most people experience is
+that their consciousness is chained by that illusion.
+ But now and then there are people who find the so-called spiritual path.
+This is another quite strange and sneaky way that ego can actually keep
+binding our consciousness once again to another form of prison, the prison of
+duality, the prison of concepts and ideas. Transcendent bliss comes from
+breaking every chain.
+ Breaking all chains, losing every concept, every idea, sounds very
+frightening to the ego's mind. But actually when we let go of every concept,
+we land on this infinite ground of eternal bliss, and that bliss is not some
+kind of religious or mystical experience, some altered state of consciousness.
+That bliss is not the result of doing something to our consciousness, rather
+it is the pure state of our consciousness.(p.74)
+ -- Anam Thubten, "The Magic of Awareness", edited by Sharon Roe, published
+ by Snow Lion Publications
+~
+ The all-base consciousness* works like a savings bank. Continuously money
+is paid into the bank and continuously it is taken out again. In the same way
+karmic imprints are absorbed by the all-base, are stored there, and can
+therefore be brought forth again.
+ Learning, for example, occurs through the mind consciousness. The mind
+consciousness itself vanishes. Nevertheless, on the next day we have a memory
+of what we learned. At this time of remembrance, the mind consciousness of
+what we learned is no longer actually present, since it has ceased to exist.
+Yet, still we did not forget what we learned previously. What we learned was
+seized by the all-base in the form of karmic imprints, and stored. Due to the
+'all-base of complete ripening' these imprints can be re-awakened, so that the
+mind consciousness perceives them afresh. This is why we learn things. It is
+similar with strong mental afflictions.
+ ...The example of the savings bank is particularly effective, especially in
+the context of karmic actions. Whoever puts money into the bank can get it
+out again later, often including interest!(p.37)
+
+* The all-base consciousness is the general basis for the whole mind, all
+aspects of the mind.
+
+ -- Khenchen Thrangu Rinpoche, "Everyday Consciousness and Primordial
+ Awareness", translated and edited by Susanne Schefczyk, published by
+ Snow Lion Publications
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