X-Git-Url: https://feistymeow.org/gitweb/?a=blobdiff_plain;f=database%2Ffortunes.dat;h=455a614756f807eecdabcfbe40ac103936a1bbc4;hb=fdfa87b46edfda5f42ba2d34dc6d265328a0d455;hp=11153a93bc2874e8995b986a03c91e452af79653;hpb=6d73f9824e57e9cf730c712e3dd272a4d06410bc;p=feisty_meow.git diff --git a/database/fortunes.dat b/database/fortunes.dat index 11153a93..455a6147 100644 --- a/database/fortunes.dat +++ b/database/fortunes.dat @@ -37239,3 +37239,392 @@ 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 +~ + Q: How can Dzogchen help us in our daily jobs and careers? + + HHDL: In the first place, it is quite difficult to have an experience of +Dzogchen. But once you do have that experience, it can be extremely +beneficial in dealing with your day to day life, your job, and your career. +This is because that kind of experience will give you the ability to prevent +yourself from being overwhelmed by circumstances, good or bad. You will not +fall into extreme states of mind: you will not get over-excited or depressed. +Your attitude toward circumstances and events will be as if you were someone +observing the mind, without being drawn away by circumstances. + For example, when you see a reflection of a form in a mirror, the reflection +appears within the mirror but it is not projected from within. In the same +way, when you confront the situations of life, or deal with others, your +attitude too will be mirror-like. + Also, when a reflection appears in the mirror, the mirror does not have to +go after the object that is reflected: it simply reflects, spontaneously, on +the surface. The same with you: since there is no attachment or agitation at +having these 'reflections' in your mind, you will feel tremendous ease and +relief. You are not preoccupied by what arises in the mind, nor does it cause +you any distress. You are free from conceptuality or any form of +objectifying. And so it really does help you, in allowing you to be free from +being caught up in the play of emotions like hatred, attachment, and the like. +(p.162) + -- His Holiness the Dalai Lama, "Dzogchen: The Heart Essence of the Great + Perfection", translated by Thupten Jinpa and Richard Barron, foreword by + Sogyal Rinpoche, edited by Patrick Gaffney, published by Snow Lion Pub. +~ + The quality of one's rebirth in the next life is determined by the quality +of one's mental activity in this life. Generally speaking, we have no power +to choose how we are born; it is dependent on karmic forces. However, the +period near the time of death is very influential in terms of activating one +from among the many karmas that a person has already accumulated, and, +therefore, if one makes particular effort at generating a virtuous attitude at +that time, there is an opportunity to strengthen and activate a virtuous +karma. Moreover, when one has developed high realization and has gained +control over how one will be reborn, it is possible to take what is called +"reincarnation" rather than mere rebirth.(p.42) + -- H.H. the Dalai Lama of Tibet, Tenzin Gyatso, "The Dalai Lama at Harvard: + Lectures on the Buddhist Path to Peace", translated and edited by Jeffrey + Hopkins, published by Snow Lion Publications +~ + Without an acute awareness of our personal suffering and a deep, heartfelt +determination to be completely rid of both this suffering and its causes, +there is no way to begin the spiritual quest authentically. For just as +Prince Siddhartha's sudden and unexpected visions of old age, sickness and +death shocked him out of mistaking the world to be a pleasure palace, so too +must all spiritual seekers confront the unsatisfactory nature of their lives +so directly that they become thoroughly disenchanted with the ordinary human +condition. + If we do not take a long, hard look at the uncomfortable truths of our +impermanent existence, we can easily waste the time between now and our +inevitable death in essentially worthless pursuits, never taking advantage of +this precious opportunity to do something truly meaningful with our life. +Like the foolish prisoner who becomes so accustomed to the confines of his +cell that he turns a blind eye to all chances of escape, we shall be +condemning ourselves to spiritual stagnation and the endlessly recurring +miseries of cyclic existence. + Yet it is not enough merely to become discontent with our present condition; +everyone experiences discontent at one time or another but very few do +anything of real significance about it. In fact, the usual ways of dealing +with problems and disappointment--blaming them on someone else or drowning +them in forgetfulness--only bind us tighter to the wheel of suffering. What +we must do is recognize that the true causes of all our misery lie rooted in +our own ignorant misconceptions and that these can only be eradicated through +the development of a clear, penetrating insight into the nature of reality. +Only through the continued cultivation of such penetrating wisdom will it +eventually be possible to attain liberation from all states of existence +conditioned by ignorance and be free of suffering.(p.45) + -- "Images of Enlightenment: Tibetan Art in Practice", by Jonathan Landaw + and Andy Weber, published by Snow Lion Publications +~ + We must distinguish between pride and self-confidence. Self-confidence is +necessary. It is what enables us, in certain situations, not to lose courage +and to think with some justification, 'I am capable of succeeding.' Self- +confidence is quite different from excessive self-assurance based on a false +appreciation of our capacities or circumstances. + If you feel able to accomplish a task that other people cannot manage, then +you cannot be called proud as long as your assessment is well founded. It is +as if someone tall came across a group of short people who wanted to get +something too high for them to reach, and said to them, 'Don't exert +yourselves, I can do it.' This would simply mean that he was more qualified +than the others to carry out a particular task, but not that he is superior to +them or that he wants to crush them.(p.259) + -- His Holiness the Dalai Lama, "365 Dalai Lama: Daily Advice from the + Heart", edited by Matthieu Ricard, translated by Christian Bruyat, + published by Snow Lion Publications +~ + What is progress? How do we recognize it? The teachings are like a mirror +before which we should hold our activities of body, speech, and mind. Think +back to a year ago and compare the stream of activities of your body, speech, +and mind at that time with their present condition. If we practice well, then +the traces of some improvement should be reflected in the mirror of Dharma. + The problem with having expectations is that we usually do not expect the +right things. Not knowing what spiritual progress is, we search for signs of +it in the wrong areas of our being. What can we hope for but frustration? It +would be far better to examine any practice with full reasoning before +adopting it, and then to practice it steadily and consistently while observing +the inner changes one undergoes, rather than expecting this or that fantasy to +become real. + The mind is an evolving organism, not a machine that goes on and off with +the flip of a switch. The forces that bind and limit the mind, hurling it +into unsatisfactory states of being, are impermanent and transient agents. +When we persistently apply the practices to them, they have no option but to +fade away and disappear. + Ignorance and the "I"-grasping syndrome have been with us since +beginningless time, and the instincts of attachments, aversion, anger, +jealousy and so forth are very deeply rooted in our mindstreams. Eliminating +them is not as simple as turning on a light to chase away the darkness of a +room. When we practice steadily, the forces of darkness are undermined, and +the spiritual qualities that counteract them and illuminate the mind are +strengthened and made firm. Therefore, we should strive by means of both +contemplative and settled meditation to gain stability in the various Lam Rim +topics.(p.176) + -- H.H. the Dalai Lama, "The Path to Enlightenment", edited and translated + by Glenn H. Mullin, published by Snow Lion Publications +~ + We are beings of the Desire Realm, and thus our minds are also included +within Desire Realm minds. If we cultivate great compassion, our own minds +are the basis for great compassion. By contemplating countless sentient +beings and meditating to develop great compassion, one eventually achieves +great compassion. At that point, the mental basis--one's own mind--has become +of the entity of great compassion. There is no distinguishing the two at that +time. Meditating on great compassion does not mean taking compassion as an +object and looking at it; it means taking sentient beings as one's object and +developing compassion for them such that the mind comes to be of the nature of +great compassion. + The texts frequently speak of different mental bases: the basis for calm +abiding, the basis for meditative absorption, the basis for achieving a path. +The way of understanding all of these is the same. You may wonder whether, +when one cultivates a certain path, the mind becomes of the entity of that +path. It is important to understand this question because that is, in fact, +what occurs when one cultivates calm abiding. The mental basis becomes of the +nature of calm abiding. + -- Geshe Gedun Lodro, "Calm Abiding and Special Insight: Achieving Spiritual + Transformation Through Meditation", translated and edited by Jeffrey + Hopkins, published by Snow Lion Publications