X-Git-Url: https://feistymeow.org/gitweb/?a=blobdiff_plain;f=database%2Ffortunes.dat;h=f23033ee89bd7fe4622b981ca47218ecd964dd12;hb=1375ebcade52eb6fe48bf77ade5a5f4c95ff755e;hp=27d6423558cb6b7dfabc76b53d19825c47ae636d;hpb=12271e032cc820565839dc4029666edac84de8ba;p=feisty_meow.git diff --git a/database/fortunes.dat b/database/fortunes.dat index 27d64235..f23033ee 100644 --- a/database/fortunes.dat +++ b/database/fortunes.dat @@ -6608,40 +6608,6 @@ JKH&HJKL|JKH&HJKL|JKH&HJKL|JKH&HJKL|JKH&HJKL|JKH&HJKL|JKH&HJKL|JKH&HJKL|JKH ;;;;;;;;;;,:,,,,,,:;iIIIIIIti+;;;+IWWWXWWWWWYIi+tIYtii+=;::;;;;;;;;;;;;;;;;;;;; ;;;;;;;;;;,,:::,,,::::=itiiiIII+itIWWWMWWWWWXI+tiii+=;:::;;;;;;;;;;;;;;;;;;;;;; ;;;;;;;;;;;:,,:,,:;;;;;:IYIIItiIItMWWWWWWWWWXI;=;;:::;;;;;;;;;;;;;;;;;;;;;;;;;; -~ - Why E-Mail Is Like a Penis? - * In the long-distant past, its only purpose was to transmit information - considered vital to the survival of the species. Some people still - think that's the only thing it should be used for, but most folks today - use it for fun most of the time. - * It has no conscience and no memory. Left to its own devices, it will - just do the same damn dumb things it did before. - * It provides a way to interact with other people. Some people take this - interaction very seriously, others treat it as a lark. Sometimes it's - hard to tell what kind of person you're dealing with until it's too - late. - * If you don't apply the appropriate protective measures, it can spread - viruses. - * It has no brain of its own. Instead, it uses yours. If you use it too - much, you'll find it becomes more and more difficult to think - coherently. - * We attach an importance to it that is far greater than its actual size - and influence warrant. - * If you're not careful what you do with it, it can get you in big - trouble. - * It has its own agenda. Somehow, no matter how good your intentions, it - will warp your behavior. Later you may ask yourself "why on earth did - I do that?" - * Some folks have it, some don't. - Those who have it would be devastated if it were ever cut off. They - think that those who don't have it are somehow inferior. They think it - gives them power. They are wrong. - Those who don't have it may agree that it's a nifty toy, but think it's - not worth the fuss that those who do have it make about it. Still, many - of those who don't have it would like to try it. - * Once you've started playing with it, it's hard to stop. Some people - would just play with it all day if they didn't have work to do. - Thank you, please come again. ~ _ _|_|_ @@ -28804,7 +28770,7 @@ People are like birds: on the wing, all beautiful; up close, all beady little eyes. -- Mignon McLaughlin, The Second Neurotic's Notebook, 1966 ~ -Evolution is individual -devolution is collective. +Evolution is individual--devolution is collective. -- Martin H. Fischer ~ I think I could turn and live with animals, they are so placid and self- @@ -37232,3 +37198,485 @@ 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 +~ + 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 +~ + Nature's law dictates that, in order to survive, bees must work together. +As a result, they instinctively possess a sense of social responsibility. +They have no constitution, no law, no police, no religion or moral training, +but because of their nature, they labor faithfully together. Occasionally, +they may fight, but in general, based on cooperation, the whole colony +survives. + We human beings have a constitution, laws and a police force. We have +religion, remarkable intelligence and a heart with a great capacity for love. +We have many extraordinary qualities, but in actual practice, I think we are +lagging behind those small insects. In some respects I feel we are poorer +than the bees. + -- H.H. the Dalai Lama, "The Pocket Dalai Lama", compiled and edited by + Mary Craig +~ + Nagarjuna offers us encouragement in terms of someone of modest potential +accomplishing the practice, in verse 116: + + And even those who realized the truth + Did not fall from the heavens, nor emerge + Like crops of corn from earth's dark depths, but once + Were ruled by kleshas and were ordinary men. + + Not one of all the sublime beings who have appeared--individuals who had +direct realization of the Dharma of the four truths--was already a sublime +being right from the beginning: they did not fall from the sky, nor did they +emerge from the darkness of the earth like a crop. In the past they were +subject to afflictive emotions ['kleshas']--they were ordinary people +dominated by the afflictive emotions. They are therefore worth following as +an example for accomplishing the path.(p.150) + -- Nagarjuna, "Nagarjuna's Letter to a Friend: with Commentary by Kangyur + Rinpoche", with commentary by Longchen Yeshe Dorje, Kyabje Kangyur + Rinpoche, translated by The Padmakara Translation Group, published by + Snow Lion Publications +~ +Our sense of self + + As long as we cling to some notion of objective existence--the idea that +something actually exists in a concrete, identifiable way--emotions such as +desire and aversion will follow. When we see something we like--a beautiful +watch, for example--we perceive it as having some real quality of existence +among its parts. We see the watch not as a collection of parts, but as an +existing entity with a specific quality of watch-ness to it. And if it's a +fine mechanical timepiece, our perception is enhanced by qualities that are +seen to exist definitely as part of the nature of the watch. It is as a +result of this misperception of the watch that our desire to possess it +arises. + In a similar manner, our aversion to someone we dislike arises as a result +of attributing inherent negative qualities to the person. When we relate this +process to how we experience our own sense of existence--how the thought "I" +or "I am" arises--we notice that it invariably does so in relation to some +aspect of our physical or mental aggregates. + Our notion of ourselves is based upon a sense of our physical and emotional +selves. What's more, we feel that these physical and mental aspects of +ourselves exist inherently. My body is not something of which I doubt the +specificity. There is a body-ness as well as a me-ness about it that very +evidently exists. It seems to be a natural basis for my identifying my body +as "me." Our emotions such as fear are similarly experienced as having a valid +existence and as being natural bases for our identifying ourselves as "me." +Both our loves and our hates serve to deepen the self sense. Even the mere +feeling "I'm cold" contributes to our sense of being a solid and legitimate +"I."(p.61) + -- H.H. the Dalai Lama, "A Profound Mind: Cultivating Wisdom in Everyday + Life", edited by Nicholas Vreeland, afterword by Richard Gere +~ + In the Mahayana, there exist the vows of the Bodhisattva... but in Dzogchen, +there exist no such rules or vows. + When the Indian Buddhist master Atisa came to Tibet in the eleventh century, +he met the famous Tibetan translator Rinchen Zangpo. Atisa asked him how he +practiced the Tantras which he had translated, and he replied that he +practiced them meticulously one after the other. But Atisa told him that this +was not the correct way. He pointed out to the translator that all of the +Tantras could be condensed and integrated into a single Upadesa and one need +only practise that in order to maintain all of the transmissions which he had +received. + The same is true with Dzogchen. If we really understand this single +teaching here which comes directly from Guru Padmasambhava, we can attain +liberation. But we must grasp this vital core of the teaching. No matter +what we are doing, which ever among the four modes of behavior--walking, +sitting, lying down, or eating, we must always hold to awareness, never +forgetting, never losing this awareness. This is the real meaning of Rigdzin, +one who is totally aware. In Dzogchen, there is only one rule--always be +aware in whatever we do, never be distracted!(p.68) + -- "Self-Liberation through Seeing with Naked Awareness", translation and + commentary by John Myrdhin Reynolds, foreword by Namkhai Norbu, + published by Snow Lion Publications