From: Chris Koeritz Date: Tue, 6 Mar 2012 13:27:52 +0000 (-0500) Subject: new fortunes. X-Git-Tag: 2.140.90~1516 X-Git-Url: https://feistymeow.org/gitweb/?a=commitdiff_plain;ds=inline;h=fdfa87b46edfda5f42ba2d34dc6d265328a0d455;p=feisty_meow.git new fortunes. --- diff --git a/database/fortunes.dat b/database/fortunes.dat index f4a56a56..455a6147 100644 --- a/database/fortunes.dat +++ b/database/fortunes.dat @@ -37578,3 +37578,53 @@ 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