Let not a person revive the past
Or on the future build her hopes;
For the past has been left behind
And the future has not been reached.
Instead with insight let her see
Each presently arising state;
Let her know that and be sure of it,
Today the effort must be made;
Tomorrow Death may come. who knows?
No bargain with Death
Can keep him and his hordes away,
But one who dwells thus ardently,
Relentlessly, by day, by night —
It is she, the Peaceful Sage has said,
Who has had a single excellent night.
from the Majjhuma Nikaya (The Middle Length Discourses)
Beautiful renders of maping the mandelbrot set to the julia sets
Kontroll (2003) remains one of my all time favorite films.
Also picture is much more vivid witjout a camera flash going off. Go fig.
I need to iron my screen, but this was an initial proof of concept setup.
The Longer Prajñāpāramitā Hṛdaya Sūtra
Thus have I heard. At one time, the Buddha was in Rājagṛha on the mountain of Gṛdhrakūṭa, along with a great assembly of bhikṣus. At that time, the Buddha, the Bhagavān, entered the Great Vast and Extremely Profound Samādhi. Within the multitude, Avalokiteśvara Bodhisattva-mahāsattva was practicing the profound Prajñāpāramitā, when he illuminated the Five Skandhas and saw they were all empty, and left all suffering and misery. Then Śāriputra, by the power of the Buddha, joined his palms together in respect for the noble Avalokiteśvara Bodhisattva-mahāsattva, and said, “Virtuous man, if there are those who wish to cultivate the extremely profound practice of Prajñāpāramitā, how should they practice cultivation?”
After speaking thusly, Avalokiteśvara Bodhisattva-mahāsattva addressed Elder Śāriputra, saying, “Śāriputra, if virtuous men and virtuous women practice the extremely profound practice of Prajñāpāramitā, they should contemplate the Five Skandhas as empty of self-nature. Śāriputra, form is not different from emptiness, and emptiness is not different from form. Form itself is emptiness, and emptiness itself is form. Sensation, conception, synthesis, and discrimination are also such as this.
“Śāriputra, all dharmas are empty of characteristics — they are neither created nor destroyed, neither defiled nor pure, and they neither increase nor diminish. This is because in emptiness there is no form, sensation, conception, synthesis, or discrimination. There are no eyes, ears, nose, tongue, body, or thoughts. There are no forms, sounds, scents, tastes, sensations, or dharmas. There is no field of vision and there is no realm of thoughts. There is no ignorance nor elimination of ignorance, even up to and including no old age and death, nor elimination of old age and death. There is no suffering, its accumulation, its elimination, or a path. There is no understanding and no attaining.
“Because there is nothing to attain, bodhisattvas rely on Prajñāpāramitā, and their minds have no obstructions. With no obstructions, they have no fears. Because they are far removed from backward dream-thinking, their final result is Nirvāṇa. Because all buddhas of the past, present, and future rely on Prajñāpāramitā, they attain Anuttarā Samyaksaṃbodhi. Therefore, know that Prajñāpāramitā is a great spiritual mantra, a great brilliant mantra, an unsurpassed mantra, and an unequalled mantra. Because it can truly eliminate all afflications, the Prajñāpāramitā Mantra is spoken. Speak the mantra thusly:
gate gate pāragate pārasaṃgate bodhi svāhā
“Thusly, Śāriputra, all bodhisattva-mahāsattvas should practice Prajñāpāramitā thusly.” At that time, after he had spoken, the Bhagavān arose from the Great Vast and Extremely Profound Samādhi, and praised Avalokiteśvara Bodhisattva-mahāsattva, saying, “Excellent, excellent, virtuous man! Thusly, thusly, you have spoken. The extremely profound practice of Prajñāpāramitā should be practiced like this. When practicing thusly, each and every tathāgata is in approval.”
At that time, after the Bhagavān had spoken, Elder Śāriputra and Avalokiteśvara Bodhisattva-mahāsattva both experienced great bliss. Then the multitude of devas, humans, asuras, and gandharvas heard what the Buddha had said. With great bliss, they believed, accepted, and practiced in accordance.
[Translated from Taishō Tripiṭaka volume 8, number 253]
The Buddha told Subhåti, “all Bodhisattvas, Mahà sattvas,
should thus subdue their hearts with the vow, “I must
cause all living beings — those born from eggs, born
from wombs, born from moisture, born by transformation;
those with form, those without form, those with thought,
those without thought, those not totally with thought,
and those not totally without thought — to enter nirvàõa
without residue and be taken across to extinction. Yet of
the immeasurable, boundless numbers of living beings
thus taken across to extinction, there is actually no living
being taken across to extinction. And why? Subhåti, if
a Bodhisattva has a mark of self, a mark of others, a
mark of living beings, or a mark of a life, he is not a
(not only did I mix metaphors there I jumped between rational numbers and constructible numbers for my countably infinite sets. Same principle applies, but I can construct all kinds of irrationals. Just not a non-zero percentage of them :P )
buddhist gardener; debian cultist; number wrestler; infosec artist; bougie Tejanx; eco-socialist (they/them) #nobots
A bunch of technomancers in the fediverse. Keep it fairly clean please. This arcology is for all who wash up upon it's digital shore.