From: Chris Koeritz Date: Mon, 4 Aug 2014 15:26:50 +0000 (-0400) Subject: new fortune. X-Git-Tag: 2.140.90~765 X-Git-Url: https://feistymeow.org/gitweb/?a=commitdiff_plain;h=3e86505c693f6ecc2b6486e7d348f127bf82234d;p=feisty_meow.git new fortune. --- diff --git a/infobase/fortunes.dat b/infobase/fortunes.dat index 1d073929..27250365 100644 --- a/infobase/fortunes.dat +++ b/infobase/fortunes.dat @@ -35710,7 +35710,7 @@ of smiles. Some smiles are sarcastic. Some smiles are artificial-diplomatic smiles. These smiles do not produce satisfaction, but rather fear or suspicion. But a genuine smile gives us hope, freshness. If we want a genuine smile, then first we must produce the basis for a smile to come. - —- H.H. the Dalai Lama + -- H.H. the Dalai Lama ~ Suffering is something very concrete, which everyone knows and wants to avoid if possible, and the Buddha therefore began his teaching by talking @@ -37900,7 +37900,7 @@ high level of sensitivity and feeling involved. So long as we lack inner discipline, an inner calmness of mind, then no matter what external facilities or conditions we may have, they will never give us the feeling of joy and happiness that we seek. On the other hand, if we possess this inner -quality—that is, calmness of mind, a degree of stability within—then even +quality--that is, calmness of mind, a degree of stability within--then even if we lack various external facilities that are normally considered necessary for a happy and joyful life, it is still possible to live a happy and joyful life. @@ -37920,7 +37920,7 @@ points." all know them already, because they are the details of the many reference points that we already have in our mind. The fact that these sutras and their commentaries talk about our obscurations is precisely the point why they seem -so endless and complicated—because our minds are complicated. Emptiness is +so endless and complicated--because our minds are complicated. Emptiness is extremely simple, but our convoluted minds that do not get this simplicity are very complicated. It is not that the Buddha and the other speakers in the sutras and the commentaries really like to, but they need to address each one @@ -37959,18 +37959,18 @@ own happiness. Thus, the most efficacious way to help others is through teaching what should be adopted in practice and what should be discarded from among current behavior. There is no way to do this unless you come to know all of the topics involved in what should be adopted in practice and what -should be discarded—you must become omniscient. As mentioned earlier, there +should be discarded--you must become omniscient. As mentioned earlier, there is no way to accomplish this except by removing the obstructions to omniscience, and one who has overcome, utterly and forever, the obstructions to omniscience is a Buddha. -- H.H. the Dalai Lama ~ - In meditation, imagine that in front of you are three persons—an enemy, a + In meditation, imagine that in front of you are three persons--an enemy, a friend, and a neutral person. At that time, in our minds we have (1) a sense of closeness for one of them, thinking, "This is my friend"; (2) a sense of dislike even when imagining the enemy; and (3) a sense of ignoring the neutral person. Now, we have to think about the reasons why we generate these -feelings—the reasons being that temporarily one of them helped us whereas +feelings--the reasons being that temporarily one of them helped us whereas the other temporarily harmed us, and the third did neither. However, when we think in terms of the long course of beginningless rebirth, none of us could decide that someone who has helped or harmed us in this life has been doing so @@ -38008,7 +38008,7 @@ suffering. Here I am not suggesting that the individual whose actions are motivated by the wish to bring others happiness necessarily meets with less misfortune than the one who does not. Sickness, old age, mishaps of one sort or another are the same for us all. But the sufferings which undermine our -internal peace—anxiety, doubt, disappointment—these are definitely less. +internal peace--anxiety, doubt, disappointment--these are definitely less. -- H.H. the Dalai Lama ~ If we view the world's religions from the widest possible viewpoint and @@ -38070,8 +38070,8 @@ person more than power." Very powerful people sometimes become so proud that they no longer care about their actions or about the effect they have on others. Losing any sense of right and wrong, they create severe problems for themselves and everyone else. - Even if we have all the success we could dream of—fame, wealth, and so -on—we must understand that these things have no real substance. Attachment + Even if we have all the success we could dream of--fame, wealth, and so +on--we must understand that these things have no real substance. Attachment does not come from having things, but from the way our mind reacts to them. It is fine to participate in good circumstances, provided we can see that they have no real essence. They may come and they may go. When seeing this, we @@ -38087,7 +38087,7 @@ The role of other sentient beings known also as "definite goodness," the role of other sentient beings is indispensable. In the Buddhist understanding, the key spiritual practices that lead to the attainment of liberation are the Three Higher -Trainings—higher training in morality, in meditation, and in wisdom. The +Trainings--higher training in morality, in meditation, and in wisdom. The last two are based upon the foundation of the first, namely the training in morality. As I said before, the presence of other sentience beings is indispensable for this training. This is how we come to the powerful @@ -38111,7 +38111,7 @@ one's house, or thinking that because there is an empty space on a wall one might as well put up a thangka for decoration. That kind of attitude should not be cultivated. When you arrange the statues or thangkas, you should do so out of a deep respect from the mind, moved by your faith and conviction. If -you can arrange these physical representations—statues and so forth—out of +you can arrange these physical representations--statues and so forth--out of deep respect and faith, that's all right. On the other hand, the attitude that they are merely material possessions is dangerous and destructive. I think that some people who have a cupboard or the like in which they keep all @@ -38341,7 +38341,7 @@ is immeasurable and countless. So, it is the way of the wise to sacrifice one for the benefit of the majority and it is the way of the foolish to sacrifice the majority on behalf of just one single individual. Even from the point of view of your personal well-being, you must cultivate a compassionate -mind—that is that source of happiness in your life. +mind--that is that source of happiness in your life. -- H.H. the Dalai Lama ~ Attachment and love are similar in that both of them draw us to the other @@ -38454,7 +38454,7 @@ others. Since emptiness, from between positive and negative phenomena, is a negative phenomenon and, from between affirming negatives and non-affirming negatives, is a non-affirming negative, when it appears to the mind, nothing will appear -except an absence of such inherent existence—a mere elimination of the +except an absence of such inherent existence--a mere elimination of the object of negation. Thus, for the mind of a person realizing emptiness there is no sense of, "I am ascertaining emptiness," and there is no thought, "This is emptiness." If you had such a sense, emptiness would become @@ -38498,12 +38498,12 @@ magnified; actions not committed have no effect; and the effects of actions committed never expire on their own. Generally speaking, whether you are an ordinary mortal individual or a spiritually advanced being, all positive experiences that carry with them any -pleasant sensation—down to even the slightest pleasure caused by a cool -breeze for beings reborn in a hell realm—occur due to positive karma +pleasant sensation--down to even the slightest pleasure caused by a cool +breeze for beings reborn in a hell realm--occur due to positive karma reinforced in the past; it is not in accord with the nature of things that happiness be due to negative karma. And all negative experiences that carry -with them any unpleasant sensation—down to even the slightest suffering that -could occur in the experience of an arhat—occur due to negative karma one +with them any unpleasant sensation--down to even the slightest suffering that +could occur in the experience of an arhat--occur due to negative karma one has reinforced in the past; for it is not in accord with the nature of things that suffering be due to positive karma. -- Jamgön Kongtrül Lodro Taye, from "The Treasury of Knowledge: Book Seven @@ -38515,7 +38515,7 @@ that suffering be due to positive karma. There is nothing whatever that has a true mode of existence. Nevertheless, this does not suggest that a person who experiences feelings and the feelings -themselves—pleasant and unpleasant—are utterly non-existent. They do +themselves--pleasant and unpleasant--are utterly non-existent. They do exist, but in an untrue fashion. Thus, the things that we see and touch have a dream-like and illusion-like quality. In the second line the author refutes the true existence of the mind that @@ -38554,7 +38554,7 @@ are identified on the basis of contributing circumstances. Therefore, this analysis is cultivated as an antidote for that [false conception of intrinsic existence]. The meditative absorption that arises from the field of discriminative investigation is the food of the -contemplative.—Shantideva +contemplative.--Shantideva Feelings do not truly exist; they are not found when sought through analysis; they do not exist independently, but exist by the power of convention. Thus, the means for overcoming the misconception of the true @@ -38618,12 +38618,12 @@ for the enlightenment of all sentient beings. and abandonment of the stains along with their imprints [are called] buddha and nirvana respectively. In truth, these are not two different things. - —Arya Maitreya + --Arya Maitreya -All aspects of the knowable—all absolute and relative phenomena—are +All aspects of the knowable--all absolute and relative phenomena--are directly known. Through this knowledge one is immediately and perfectly enlightened. This is the aspect of realization. All the adventitious -defilements—the two veils along with their remaining imprints—are +defilements--the two veils along with their remaining imprints--are abandoned without any exception. This is the aspect of abandonment. These two qualities have been led to ultimate perfection. They are therefore named "perfect buddha" ["perfectly awakened and expanded"] from the @@ -38640,8 +38640,8 @@ inseparable and do not exist as two different things. "Vehicle" (yana) has two meanings: the means by which one progresses and the destination to which one is progressing. Mahayana in the sense of the vehicle by which one progresses means to be motivated by the mind of -enlightenment—wishing to attain highest enlightenment for the sake of all -sentient beings, one's objects of intent—and means to engage in the six +enlightenment--wishing to attain highest enlightenment for the sake of all +sentient beings, one's objects of intent--and means to engage in the six perfections. Seeing reason and need, Buddha set forth many systems and vehicles, but these did not arise due to his being intimate with some and alien to others. @@ -38700,7 +38700,7 @@ completely and utterly mixed with thoughts of desire and hatred without interruption. To what refuge should we go? A source of refuge must have completely overcome all defects forever; it must be free of all faults. It must also -have all the attributes of altruism—those attainments which are necessary +have all the attributes of altruism--those attainments which are necessary for achieving others' welfare. For it is doubtful that anyone lacking these two prerequisites can bestow refuge; it would be like falling into a ditch and asking another who is in it to help you out. You need to ask someone who is @@ -38717,8 +38717,8 @@ speech, and respect him physically. One should enter the teaching of such a being. -- H.H. the Dalai Lama ~ - All that is has me—universal creativity, - pure and total presence—as its root. + All that is has me--universal creativity, + pure and total presence--as its root. How things appear is my being. How things arise is my manifestation. Sounds and words heard are my messages @@ -38963,7 +38963,7 @@ that is not the case. As far as we are concerned, that kind of torment is absolutely ordinary. As you begin to work on that, you realize that the inconvenience, discomfort, and anguish that you experience is no more than anybody else experiences. So your experience is no longer regarded as -monumental—no more than if you step on a cat's tail, and the cat cries +monumental--no more than if you step on a cat's tail, and the cat cries out, "Wooaaaoow!" However, it is still a problematic situation. Therefore you need to practice the paramita of discipline, which overcomes that type of preoccupation altogether. You begin to realize that preoccupations are @@ -39019,18 +39019,18 @@ regarded as anti-dharma or anti-path. Cosmic wakefulness takes place. 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 +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 +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 +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 @@ -39070,8 +39070,8 @@ itself the path that leads to the actualization of the goal. this determination, courage, and self-confidence are important sources of victory and success. Without will power and determination, even something that you might have achieved easily cannot be achieved. If you have will -power and reasonable courage—not blind courage but courage without -pride—even things that seemed impossible at a certain stage turn into being +power and reasonable courage--not blind courage but courage without +pride--even things that seemed impossible at a certain stage turn into being possible because of continuing effort inspired by that courage. Thus, determination is important. How can this be developed? Not through machines, not by money, but by our @@ -39212,7 +39212,7 @@ lower realms of existence, so he practices Buddhism to create the causes of rebirth in the human realm or in the heavenly realms of the gods. He does not have the power or the courage to leave worldly existence completely. He only wants the best parts of worldly existence; he wants to avoid the worst parts, -and that is why he practices the Buddhist religion—to gain a higher rebirth. +and that is why he practices the Buddhist religion--to gain a higher rebirth. The middling sort of person understands that the whole of worldly existence, no matter where one is born, is suffering by its nature, just as fire is hot by its nature. He wants to get out of it altogether and attain nirvana, the @@ -39297,7 +39297,7 @@ to entrust oneself always to the Precious Jewels. -- Ngorchen Konchog Lhundrub, "Three Visions: Fundamental Teachings of the Sakya Lineage of Tibetan Buddhism" ~ -Setting out on a spiritual path is a little like planning a trip—to Machu +Setting out on a spiritual path is a little like planning a trip--to Machu Picchu, for example. Some travellers will approach the project by investing a lot of time in reading travel books or Googling Internet sites about the best route to take and where to stay--a method that works, but only to a certain @@ -39467,11 +39467,11 @@ involves eradicating those stains that are eliminated through cultivation. ~ The Capable One spoke of the following attributes as the seven noble riches, for they are the causes of untainted happiness and are not in any way -ordinary. Faith—that is, the three kinds of faith in the Three Jewels and +ordinary. Faith--that is, the three kinds of faith in the Three Jewels and confidence in the law of actions and their effects. Discipline, the avoidance of harmful actions. Learning that comes from listening to the holy Dharma that leads to liberation, with the intention of gaining complete knowledge. -Being generous—with a desire to make offerings and to help beings, to give +Being generous--with a desire to make offerings and to help beings, to give away all one's possessions without expecting anything in return or any karmic reward. A sense of shame with respect to oneself that prevents one from indulging in negative actions, and that is unstained by such things as @@ -39479,7 +39479,7 @@ jealousy or seeking veneration. A sense of decency with regard to others that stops one from engaging in unvirtuous practices. And wisdom, that is, knowledge of the particular and general characteristics of phenomena. You should realize that other common things that the world calls -riches—gold, for instance—are of no value in obtaining untainted +riches--gold, for instance--are of no value in obtaining untainted qualities; they are worthless, hollow, and without essence. -- from "Nagarjuna's Letter to a Friend With Commentary by Kyabje Kangyur Rinpoche", Shambhala Publications @@ -39500,7 +39500,7 @@ minds brought forth by the power of imputation. ~ "Emptiness" is a rough translation of the Sanskrit term shunyata and the Tibetan term tongpa-nyi. The basic meaning of the Sanskrit word shunya is -"zero," while the Tibetan word tongpa means "empty"—not in the sense +"zero," while the Tibetan word tongpa means "empty"--not in the sense of a vacuum or a void, but rather in the sense that the basis of experience is beyond our ability to perceive with our senses and or to capture in a nice, tidy concept. Maybe a better understanding of the deep sense of the word may @@ -39623,8 +39623,8 @@ fairness. implicit in all reasoning: purpose, problem, or question-at-issue; assumptions; concepts; empirical grounding; reasoning leading to conclusions; implications and consequences; objections from alternative viewpoints; and -frame of reference. Critical thinking — in being responsive to variable -subject matter, issues, and purposes — is incorporated in a family of +frame of reference. Critical thinking--in being responsive to variable +subject matter, issues, and purposes--is incorporated in a family of interwoven modes of thinking, among them: scientific thinking, mathematical thinking, historical thinking, anthropological thinking, economic thinking, moral thinking, and philosophical thinking. @@ -39689,7 +39689,7 @@ mind is not just caused by self-attachment. The mind is also propelled by the movement of wind energy. The Tibetan language describes this relationship between the wind and the mind as the wind-mind (Tib. rlung sems). This compound word describes the wind energy and the conceptual mind as always -intertwined and moving together—a singular motion. Again, a metaphor is +intertwined and moving together--a singular motion. Again, a metaphor is helpful to understand how the mind and the wind work together. The Tibetan Buddhist teachings compare the mind and the breath to a rider and its mount. In this metaphor, the wind energy is the mount and the mind is the rider. @@ -39736,11 +39736,11 @@ actually exists, but they naturally perceive the actually nonexistent phenomena of apprehender and apprehended, just as when mistakenly not seeing an existent rope, but seeing it as a nonexistent snake. Bodhisattvas lack the clinging to a self and phenomena and thus they -naturally see true reality—emptiness—while not seeing any duality, just as +naturally see true reality--emptiness--while not seeing any duality, just as correctly seeing an existent rope, while not seeing it as a nonexistent snake. -When existent emptiness—true reality—is seen and the nonexistent +When existent emptiness--true reality--is seen and the nonexistent characteristics of apprehender and apprehended are not seen anymore, the -alaya-consciousness—the dependent nature—has undergone the fundamental +alaya-consciousness--the dependent nature--has undergone the fundamental change. This fundamental change is liberation and nirvana. Just as people liberated from bondage can do what they please, once this fundamental change occurs, bodhisattvas are liberated because they have gained @@ -39861,14 +39861,14 @@ engage in the practice of the stages of the path of the highest scope, starting with the generation of bodhichitta, the altruistic aspiration to achieve enlightenment for the benefit of all sentient beings. Once one has cultivated bodhichitta, all the meritorious actions that are supported by and -complemented with this altruism—even the slightest form of positive -action—become causes for the achievement of omniscience. +complemented with this altruism--even the slightest form of positive +action--become causes for the achievement of omniscience. -- H. H. the Dalai Lama, from "The Fourteenth Dalai Lama in A Beginner's Guide to Meditation: Practical Advice and Inspiration from Contemporary Buddhist Teachers", published by Shambhala Publications ~ -Note that all dualistic concepts and emotions—even positive ones such as -caring, compassion, and wishing others well—are accompanied by grasping at +Note that all dualistic concepts and emotions--even positive ones such as +caring, compassion, and wishing others well--are accompanied by grasping at “self.” So although positive emotions are good, they still fall short of perfection, which is the primordial wisdom beyond dualistic thinking and emotional sensations. Grasping at positive qualities is nonetheless a @@ -39895,7 +39895,7 @@ what is being taught. Stages of the Path to Enlightenment", published by Shambhala Publications ~ When we look back, at the time of death, the experience of this life will seem -like a dream. And—just as with our nighttime dreams—it will seem useless +like a dream. And--just as with our nighttime dreams--it will seem useless to have put so much effort into it. The fear we experience in a dream is gone when we wake up; feeling afraid was just an unnecessary exertion of effort causing us to lose sleep! When we look back on our lives at death, the amount @@ -39918,22 +39918,22 @@ Keep this in mind and ponder it. The three worlds are primordially pure. Ultimately, there is nothing more to understand. Not negation, unceasing continuity, -Unchanging—such is the view. +Unchanging--such is the view. The innate essence is naturally luminous. Unconditioned, meditation is unceasing. Not negation, beyond losing and gaining, -Without desire or attachment—such is the meditation. +Without desire or attachment--such is the meditation. Arising from the natural occurrence of various coincidences, The play of illusion is unobstructed. Not negation, -Things are unpredictable, abrupt—such is the action. +Things are unpredictable, abrupt--such is the action. Mind shines as bodhicitta. There is no attainment of the three kayas of buddha. Not negation, beyond hope and fear, -Without ground or root—such is the fruition. +Without ground or root--such is the fruition. - from "The Life of Marpa the Translator", translated by Chögyam Trungpa and the Nalanda Translation Committee, published by Shambhala Publications ~ @@ -39943,14 +39943,14 @@ FDR's Economic Bill of Rights for the winning of a lasting peace and the establishment of an American standard of living higher than ever before known. We cannot be content, no matter how high that general standard of living may be, if some fraction of -our people—whether it be one-third or one-fifth or one-tenth—is ill-fed, +our people--whether it be one-third or one-fifth or one-tenth--is ill-fed, ill-clothed, ill-housed, and insecure. This Republic had its beginning, and grew to its present strength, under -the protection of certain inalienable political rights—among them the right +the protection of certain inalienable political rights--among them the right of free speech, free press, free worship, trial by jury, freedom from unreasonable searches and seizures. They were our rights to life and liberty. - As our nation has grown in size and stature, however—as our industrial -economy expanded—these political rights proved inadequate to assure us + As our nation has grown in size and stature, however--as our industrial +economy expanded--these political rights proved inadequate to assure us equality in the pursuit of happiness. We have come to a clear realization of the fact that true individual freedom cannot exist without economic security and independence. @@ -39958,7 +39958,7 @@ freedom cannot exist without economic security and independence. job are the stuff of which dictatorships are made. In our day these economic truths have become accepted as self-evident. We have accepted, so to speak, a second Bill of Rights under which a new basis of -security and prosperity can be established for all—regardless of station, +security and prosperity can be established for all--regardless of station, race, or creed. Among these are: @@ -39997,10 +39997,10 @@ the world. -- Excerpt from President Roosevelt's January 11, 1944 message to the Congress of the United States on the State of the Union ~ - Whatever arises in our mind—whether it's a thought, an emotion, a -sensation, or a perception—is the arising of coemergent wisdom. It is the + Whatever arises in our mind--whether it's a thought, an emotion, a +sensation, or a perception--is the arising of coemergent wisdom. It is the radiation of the mind's emptiness and clarity. Every arising is a temporary -arising—one thought comes and goes, then another thought comes and goes. +arising--one thought comes and goes, then another thought comes and goes. All our thoughts and emotions just appear and disappear. This is very important, because we usually grasp at whatever occurs. For instance, when sadness arises, we hold on to this feeling and think, “I am @@ -40021,7 +40021,7 @@ approach is to be so passionately involved with our teacher that we become devotional chauvinists and cease to see the rest of the world properly. In fact, we become passionately involved with our own arrogance. We indulge our “devotion” by collecting information, techniques, stories, little words of -wisdom—all to confirm our chauvinistic view. It actually reaches a point +wisdom--all to confirm our chauvinistic view. It actually reaches a point that the teacher upon whom our arrogance is based himself becomes a threat. The absurdity is that we even end up wanting to use our collection of ammunition against our teacher when he begins giving our “devotion” a hard @@ -40041,8 +40041,8 @@ and to the world in a naked and direct way, without hiding behind credentials. ~ To study and to contemplate what one has learned is very important, but these two can only progress if one engages in meditation practice. Thus, the -importance of each of these three—moral conduct, study, and -meditation—cannot be underestimated. If one practices these free of +importance of each of these three--moral conduct, study, and +meditation--cannot be underestimated. If one practices these free of attachment to this life, the benefits are enormous. But to pursue these while seeking worldly attainments means one will not receive the benefits that would be gained by a genuine spiritual practitioner. For this reason, it will be @@ -40163,8 +40163,8 @@ If you want good health, you must insure that your diet is well-balanced and complete. You wouldn’t just gobble up anything edible that comes your way. Spiritual food should be approached with equal care. The practices you choose should be genuine and complete. Sakyapandita said that when we’re buying a -jewel or a horse—and the same would apply these days to buying a car or a -house—we shop around and ask others for advice, but a wise or unwise +jewel or a horse--and the same would apply these days to buying a car or a +house--we shop around and ask others for advice, but a wise or unwise purchase can only affect our fortunes in this life. The spiritual practices we undertake can assure or jeopardize our well-being throughout many future lifetimes, and so it is essential to make a wise choice. Milarepa said that @@ -40197,7 +40197,7 @@ the Sovereign of the Conquerors said, like the fruit of the kimba tree, which grows in the western continent of Aparagodaniya: its skin is attractive but it is unpleasant inside; or it tastes delicious when one first eats it, but later it makes one ill. So, advises Nagarjuna, give up these pleasures, for it is -the chains—the afflictive emotions—of attachment to pleasure that tightly +the chains--the afflictive emotions--of attachment to pleasure that tightly bind the worldly in the prison of samsara. -- Nagarjuna, from "Nagarjuna’s Letter to a Friend with Commentary by Kyabje Kangyur Rinpoche", published by Shambhala Publications. @@ -40269,10 +40269,10 @@ destructive emotions. The key to understanding the Mahayana and Vajrayana views lies in Nagarjuna’s reasonings. This is because the reason the aggregates and suffering can be described as being pure by nature is that they are empty by -nature—they are unborn. They never actually come into existence. Something +nature--they are unborn. They never actually come into existence. Something that never really comes into existence cannot possibly be impure, for what is there to be impure in the first place? It is like getting covered with filth -in a dream—no matter how dirty you might seem to be, since not a single +in a dream--no matter how dirty you might seem to be, since not a single particle of the filth is real, in fact there is no impurity at all. Since there is no impurity, there cannot actually be any purity either, just as when you take a bath in the dream after having gotten so filthy, your cleanliness @@ -40285,4 +40285,31 @@ Nagarjuna’s reasonings. -- Khenpo Tsultrim Gyamtso, from "The Sun of Wisdom: Teachings on the Noble Nagarjuna’s Fundamental Wisdom of the Middle Way", published by Shambhala Publications - +~ +Beginning and end depend on nothing but imagination. +Through windlike formation, +Karma and afflictions are created. +Through these, the skandhas, dhatus, and ayatanas-- +All dualistically appearing phenomena--are displayed. + +The one who adopts and rejects these is mistakenness. +Through rejecting [mind’s] own appearances, where should they cease? +Through adopting [mind’s] own appearances, what should come about? +Is clinging to duality not delusive? + +Understanding this is indeed said to be the remedy, +But the thought of nonduality is not real [either], +For the lack of thought [just] turns into a thought. +You thought about emptiness, dissecting form and so on into parts, +Are you not mistaken yourself? +Nevertheless, this was taught in order to stop the clinging to reality. + +All is neither real nor delusive-- +Held to be like [a reflection of] the moon in water by the learned. +Just this ordinary mind +Is called “dharmadhatu” and “Heart of the victors.” +It is neither to be improved by the noble ones +Nor made worse by sentient beings. + -- from "Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and + Buddha Nature", translated by Karl Brunnhölzl, published by Shambhala + Publications