From 263b8e58c99ae80b440b935d6769671214deb5cf Mon Sep 17 00:00:00 2001 From: Chris Koeritz Date: Tue, 8 Oct 2013 19:18:25 -0400 Subject: [PATCH] new fortune. --- database/fortunes.dat | 71 ++++++++++++++++++++++++++----------------- 1 file changed, 43 insertions(+), 28 deletions(-) diff --git a/database/fortunes.dat b/database/fortunes.dat index 1e5c4b45..5f135946 100644 --- a/database/fortunes.dat +++ b/database/fortunes.dat @@ -39055,7 +39055,7 @@ potential escape from reality. Volume Two: The Bodhisattva Path of Wisdom and Compassion" ~ The essence of all the songs can be epitomized by the four dharmas of -Gampopa. These are: (1) one’s mind becomes dharmic; (2) that dharma +Gampopa. These are: (1) one's mind becomes dharmic; (2) that dharma practice becomes path; (3) in following that path, confusion is removed; (4) having removed confusion, everything dawns as wisdom. The first dharma is the ground, where our mind becomes dharmic so that we @@ -39087,7 +39087,7 @@ 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 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 +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 experience] their bare mode of existence dawning in an exposed, resplendent manner." @@ -39172,17 +39172,17 @@ enlightened mindstreams [of all the sages]: Failing to fulfill the welfare of others is not the sacred dharma. Failing to lead others to liberation is not the sangha. - -- from The Epic of Gesar of Ling, "Gesar’s Birth and Childhood" + -- from The Epic of Gesar of Ling, "Gesar's Birth and Childhood" ~ When we meditate I encourage all of us to have the attitude that we are -meditating to dissolve the self. That’s why we meditate. Hold this +meditating to dissolve the self. That's why we meditate. Hold this perspective in your awareness and let your dualistic mind dissolve for at least a half hour, or at least for ten minutes every day. When you allow yourself to witness that unexpected glimpse of the truth, where the self is -dissolved, it’s like drinking nectar. It’s inexpressible. We often use +dissolved, it's like drinking nectar. It's inexpressible. We often use the word bliss to describe that state. Bliss is a good word, but it can be misunderstood. The bliss that I am speaking about has nothing to do with -ordinary bliss. It’s not like the bliss of having great food or other +ordinary bliss. It's not like the bliss of having great food or other sensual pleasure. This is nonconceptual bliss that is not based on emotions but is based on awareness. We often say that realizing the true nature of who we are is like drinking the nectar of ultimate bliss. The more we drink, the @@ -39205,7 +39205,7 @@ others, what one is gaining is protection from potential undesirable consequences that might otherwise come about. Because if one responds to such situations with anger and hatred, not only does it not protect one from the injury that has already been done, but on top of that one creates an -additional cause for one’s own suffering in the future. However, if one +additional cause for one's own suffering in the future. However, if one responds without anger and hatred and develops patience and tolerance, then although one many face temporary discomfort or injury, that temporary suffering will protect one from potentially dangerous consequences in the @@ -39213,7 +39213,7 @@ future. If this is the case, then by sacrificing small things, by putting up with small problems or hardships, one will be able to forgo experiences of much greater suffering in the future. An example Shantideva uses here is that if a convicted prisoner can save his -life by sacrificing his arm as a punishment, wouldn’t that person feel +life by sacrificing his arm as a punishment, wouldn't that person feel grateful for that opportunity? By accepting the pain and suffering of having his arm cut off, that person will be saving himself from death, which is a greater suffering. Shantideva adds that there is another advantage: not only @@ -39234,29 +39234,29 @@ the wisdom dance that experiences all appearances as pure vision." -- Glenn H. Mullin, from "From the Heart of Chenrezig: The Dalai Lamas on Tantra" ~ -Wishing others to be happy doesn’t mean we give them everything they want, +Wishing others to be happy doesn't mean we give them everything they want, because sometimes what they want can be harmful. Wishing them to be happy -entails wanting them to be free from pain and loneliness. Wouldn’t it be +entails wanting them to be free from pain and loneliness. Wouldn't it be wonderful if they were free from these and all other miseries? In order to love others, we have to be able to overcome our anger and hatred toward them. -We have to be able to forgive them for the wrongs they’ve done. To do that, +We have to be able to forgive them for the wrongs they've done. To do that, we have to get "me" out of the way and see that when people create harm, it is a reflection of their own pain, confusion, and misery. We just happened to walk across their path. We may even have done something to antagonize them, either deliberately or accidentally, but the reason that they got so upset is because of what is going on inside of them. We might also look at how we made ourselves into a target or accidentally became a target onto which -they projected their confusion. Maybe we weren’t very considerate of them. -Maybe we have certain bad habits of which we’re not aware and to which -they’re reacting. +they projected their confusion. Maybe we weren't very considerate of them. +Maybe we have certain bad habits of which we're not aware and to which +they're reacting. -- Thubten Chodron, "How to Free Your Mind: The Practice of Tara the Liberator" ~ We humans are actually not that far from enlightenment. Our five senses are like the Emanation Body of a Buddha; our dream body, which is similar to the -after-death form, is like a Buddha’s Beatific Form; and the basis of both of +after-death form, is like a Buddha's Beatific Form; and the basis of both of these is the subtle mind of clear light which shares the nature of a -Buddha’s Wisdom Body. All we have to do is learn to transform these +Buddha's Wisdom Body. All we have to do is learn to transform these ordinary elements into their pure natures. Then buddhahood naturally comes into our hands. -- H.H. the Dalai Lama, from "The Path to Enlightenment" @@ -39283,7 +39283,7 @@ Buddhism in order to remove all these countless beings from suffering. the Masters", by Migmar Tseten ~ To take refuge in the Buddha means to take refuge in the dharmas that -constitute a buddha (a nonlearner). These consist of a buddha’s knowledge +constitute a buddha (a nonlearner). These consist of a buddha's knowledge of the termination and nonarising [of the obscurations]. Together with the associated factors [of this knowledge], they consist of the five uncontaminated skandhas. @@ -39341,7 +39341,7 @@ the compassionate desire to establish his disciples on the right path after turning them from wrong ways, and because he has accomplished the two accumulations of merit and transcendental wisdom and has accomplished the resolve to help beings. So even though one has not yet attained liberation -from worldly existence, it is one’s fault for not having trusted and not +from worldly existence, it is one's fault for not having trusted and not having acted in accord with the words of the Three Jewels, not because the Three Jewels have no compassion. In brief, those who do not entrust themselves to the Precious Jewels, who @@ -39430,7 +39430,7 @@ We all depend on one another. For this reason, whenever we act according to self-interest, sooner or later our selfish aims are bound to clash with the aims of the people we rely upon to accomplish our own goals. When that happens, conflicts will inevitably arise. As we learn to be more balanced in -valuing others’ concerns with our own, we will naturally find ourselves +valuing others' concerns with our own, we will naturally find ourselves involved in fewer and fewer conflicts. In the meantime, it is helpful to acknowledge that conflicts are the logical outcome of this combination of self-interest and interdependence. Once we recognize this, we can see that @@ -39451,7 +39451,7 @@ existence in the consciousness. In this way, when the root text states: apply to all the remaining links as well, from consciousness on. Accordingly, (3) consciousness becomes infused with habitual tendencies and leads sentient beings to the place of their birth. (4) Name and form take hold of the body -of one’s coming existence. (5) The six sense sources bring the state of +of one's coming existence. (5) The six sense sources bring the state of name and form to completion. (6) Contact determines the experience of an object based on the coming together of three factors: object, faculty, and cognition. (7) Sensation experiences the various types of enjoyable and @@ -39460,7 +39460,7 @@ future existence. (9) Grasping totally binds one to such an existence. (10) Becoming brings about the actual acquisition of this birth. (11) Birth serves as the support for the suffering of old age and so on. (12) Aging and death is the essence of suffering. - -- Khenpo Shenga and Ju Mipham, "Middle Beyond Extremes: Maitreya’s + -- Khenpo Shenga and Ju Mipham, "Middle Beyond Extremes: Maitreya's Madhyantavibhaga with Commentaries" ~ Compassion and generosity must be accompanied by detachment. Expecting @@ -39474,7 +39474,7 @@ to be happy and have the right to happiness. Enlightenment: Heart Advice from the Great Tibetan Masters", Shambhala Publications ~ -Examining the understanding of heat in Vajrayana gives insight into tantra’s +Examining the understanding of heat in Vajrayana gives insight into tantra's somewhat different embrace of classical Buddhist imagery. From this perspective, the experience of mental burning is indeed the central suffering of our lives. It is the experiential dimension of the intensity of our @@ -39486,7 +39486,7 @@ the wild mind and emotions, and to train ourselves to open further to experience. Finally, however, through Vajrayana practice under the guidance of a guru, the burning we experience becomes a great teacher and a great blessing. - -- Judith Simmer-Brown, "Dakini’s Warm Breath: The Feminine Principle in + -- Judith Simmer-Brown, "Dakini's Warm Breath: The Feminine Principle in Tibetan Buddhism", Shambhala Publications ~ Life is mainly froth and bubble, @@ -39495,8 +39495,8 @@ Kindness in another's trouble, Courage in your own. -- Adam Lindsay Gordon ~ -With regard to one’s behavior, one must relinquish all the limitations -implied in subject-object duality (gzung ’dzin gyi la dor ba). One should +With regard to one's behavior, one must relinquish all the limitations +implied in subject-object duality (gzung 'dzin gyi la dor ba). One should abandon all ordinary ways of assessing outer and inner phenomena, and the engagement or withdrawal of the mind with regard to "good" and "bad." One must not, through mindless clinging to sense objects, stray into the five @@ -39527,7 +39527,7 @@ 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 -away all one’s possessions without expecting anything in return or any +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 jealousy or seeking veneration. A sense of decency with regard to others that @@ -39536,7 +39536,7 @@ 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 qualities; they are worthless, hollow, and without essence. - -- from "Nagarjuna’s Letter to a Friend With Commentary by Kyabje Kangyur + -- from "Nagarjuna's Letter to a Friend With Commentary by Kyabje Kangyur Rinpoche", Shambhala Publications ~ All apparent phenomena are nothing but delusion, and there is, moreover, no @@ -39560,7 +39560,7 @@ 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 be "inconceivable" or "unnameable." - So when Buddhists talk about emptiness as the basis of our being, we don’t + So when Buddhists talk about emptiness as the basis of our being, we don't mean that who or what we are is nothing, a zero, a point of view that can give way to a kind of cynicism. The actual teachings on emptiness imply an infinitely open space that allows for anything to appear, change, disappear, @@ -39569,3 +39569,18 @@ potential. At the basic level of our being, we are "empty" of definable characteristics. -- Tsoknyi Rinpoche, from "The Best Buddhist Writing 2013", published by Shambhala Publications and Snow Lion Publications. +~ + The Lama is the ecstatic, wild, and gentle figure who short-circuits your +systems of self-referencing. The Lama is the only person in your life who +cannot be manipulated. The Lama is the invasion of unpredictability you allow +into your life, to enable you to cut through the convolutions of interminable +psychological and emotional processes. The Lama is the terrifyingly +compassionate gamester who reshuffles the deck of your carefully arranged +rationale. To enter into vajra commitment is to leap from the perfect +precipice. To find yourself in the radiant space of this choiceless choice is +the very heart of Tantra. To leap open-eyed into the shining emptiness of the +Lama's wisdom display and to experience the ecstatic impact of each dynamic +gesture of the Lama's method display is the essential luminosity and power +of the path. + -- Ngak'chang Rinpoche, quoted in "Dangerous Friend: The Teacher-Student + Relationship in Vajrayana Buddhism", Shambhala Publications -- 2.34.1