From: Chris Koeritz Date: Tue, 20 Mar 2012 12:28:46 +0000 (-0400) Subject: new fortunes. X-Git-Tag: 2.140.90~1464 X-Git-Url: https://feistymeow.org/gitweb/?a=commitdiff_plain;h=8f972c4e44e7a0dc1212f2a6b2c93020517966fc;p=feisty_meow.git new fortunes. --- diff --git a/database/fortunes.dat b/database/fortunes.dat index 8db68eac..b1e6a42f 100644 --- a/database/fortunes.dat +++ b/database/fortunes.dat @@ -37628,3 +37628,55 @@ an example for accomplishing the path.(p.150) 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