X-Git-Url: https://feistymeow.org/gitweb/?a=blobdiff_plain;f=database%2Ffortunes.dat;h=b594f1870825584de7144e9f5e049de397ab4618;hb=65ceb7d51f096b446826c0ab5bdaa9550abab2c3;hp=2c74bc1daa5c8e620d0f4509193880c142a91feb;hpb=1bcbc920c44ec8f096efe021d896ccdf24f15cfe;p=feisty_meow.git diff --git a/database/fortunes.dat b/database/fortunes.dat index 2c74bc1d..b594f187 100644 --- a/database/fortunes.dat +++ b/database/fortunes.dat @@ -37287,3 +37287,118 @@ contemplation, and reality. -- 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