X-Git-Url: https://feistymeow.org/gitweb/?a=blobdiff_plain;f=database%2Ffortunes.dat;h=9b32ca0f2dae4b6ce8b43fa0056302a1733b1bd5;hb=1a36c2a572972cf95f00bb84c32a51b5693ccb1a;hp=7fb1d3b6387eea47ffd10be63df52e3e28df7da9;hpb=c00cd3b299c594d40e10aaa938793b1383823fa1;p=feisty_meow.git

diff --git a/database/fortunes.dat b/database/fortunes.dat
index 7fb1d3b6..9b32ca0f 100644
--- a/database/fortunes.dat
+++ b/database/fortunes.dat
@@ -39057,3 +39057,57 @@ and getting more magazines.  But with discipline, you control any form of
 potential escape from reality.
   -- Chögyam Trungpa, from "The Profound Treasury of the Ocean of Dharma.
      Volume Two: The Bodhisattva Path of Wisdom and Compassion"
+~
+  The essence of all the songs can be epitomized by the four dharmas of
+Gampopa.  These are: (1) one’s mind becomes dharmic; (2) that dharma
+practice becomes path; (3) in following that path, confusion is removed; (4)
+having removed confusion, everything dawns as wisdom.
+  The first dharma is the ground, where our mind becomes dharmic so that we
+and the dharma are no longer separate entities.  We develop true renunciation
+and have a sense of revulsion towards samsara.  The second dharma is the path.
+When our mind goes along with the dharma, the dharma becomes the path, and any
+obstacles, whether extreme or ordinary, become a part of our journey.  The
+third dharma is the fruition.  As the journey is taking place, the process of
+the journey liberates us from confusion and anxiety.  We are delighted by our
+journey and we feel it is good.  The fourth dharma is the total vision.  When
+we are able to overcome confusion and anxiety, even our anxiety is not
+regarded as anti-dharma or anti-path.  Cosmic wakefulness takes place.
+  -- Chögyam Trungpa's in the foreword to "The Rain of Wisdom: The Essence of
+     the Ocean of True Meaning"
+~
+Scrutinize Apperances
+
+No matter what our mind makes appear as an object of one of our six
+collections of consciousness—sights, sounds, smells, tastes, tactile or
+bodily sensations, or mental objects or events—we thoroughly scrutinize its
+mode of appearance.  Our mind is making it appear as though its existence were
+established by virtue of itself, empowered by some truly and inherently
+existent self-nature—and not by virtue simply of mental labeling
+establishing its existence as what can be labeled "this" or "that"
+from this side.  We thoroughly scrutinize this mode of appearance and the mode
+of existence it implies.  There does appear to be something solidly there, not
+existing as what it is by virtue simply of mental labeling, but by virtue of
+itself, independently of anything else.  But, by reminding ourselves that it
+does not exist as it appears to exist—by being mindful that its existence
+and identity are not established through its own power—we automatically
+reconfirm and become even stronger in our conviction in its bare mode of
+existence.  In other words, as the text [the First Panchen Lama’s A Root
+Text for the Precious Gelug/Kagyu Tradition of Mahamudra] says, "[You
+experience] their bare mode of existence dawning in an exposed, resplendent
+manner."
+  -- His Holiness the Fourteenth Dalai Lama, from "The Gelug/Kagyu Tradition
+     of Mahamudra"
+~
+The dakini principle must not be oversimplified, as it carries many levels of
+meaning.  On an outer level, accomplished female practitioners were called
+dakinis....  But ultimately, though she appears in female form, a dakini
+defies gender definitions.  “To really meet the dakini, you have to go
+beyond duality,” Khandro Rinpoche teaches, referring to an essential
+understanding in Vajrayana that the absolute reality cannot be grasped
+intellectually.  The Tibetan word for dakini, khandro, means “sky-goer” or
+“space-dancer,” which indicates that these ethereal awakened ones have
+left the confinements of solid earth and have the vastness of open space to
+play in.
+  -- Michaela Haas, from "Dakini Power: Twelve Extraordinary Women Shaping the
+     Transmission of Tibetan Buddhism in the West"
+