X-Git-Url: https://feistymeow.org/gitweb/?a=blobdiff_plain;f=database%2Ffortunes.dat;h=b594f1870825584de7144e9f5e049de397ab4618;hb=2526778e1909c3098391bf35e17f50a183db8e53;hp=f788bbd31eb8f4a549c9e83c3491712023102cbc;hpb=ecd8115295cc7ace867afe561e6ed7ce79afa055;p=feisty_meow.git diff --git a/database/fortunes.dat b/database/fortunes.dat index f788bbd3..b594f187 100644 --- a/database/fortunes.dat +++ b/database/fortunes.dat @@ -37237,3 +37237,168 @@ 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