X-Git-Url: https://feistymeow.org/gitweb/?a=blobdiff_plain;f=database%2Ffortunes.dat;h=e56625ae0a913b3b5bfd4d4790cbb5e0203a814f;hb=e715c6598343dd15a8652cd22923c4e48aaf1aef;hp=9ba033d911e94fa8cbd54ded95a6fb2ec807ce80;hpb=b7351228d6462d0dfe5cec0545781938e34435b2;p=feisty_meow.git

diff --git a/database/fortunes.dat b/database/fortunes.dat
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--- a/database/fortunes.dat
+++ b/database/fortunes.dat
@@ -38119,3 +38119,66 @@ parasamgate bodhi svaha.  Tadyatha means It is thus; gate gate means go, go;
 paragate means go beyond and transcend; parasamgate means go utterly beyond,
 go thoroughly beyond; and bodhi svaha means firmly rooted in enlightenment.
   -- H.H. the Dalai Lama
+~
+ENDURING SUCCESS
+  It is often seen that human beings can endure problems quite well, but
+cannot endure success.  When we are successful and have everything we desire,
+it can easily go to our heads.  There is a great danger of losing our common
+sense and becoming careless and arrogant.  As it is said, "Nothing corrupts a
+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
+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
+will not become so attached.  Even if we lose our wealth we will not be badly
+affected, and while it is there we will enjoy it without being senseless and
+arrogant.
+  -- Ringu Tulku, from "Daring Steps: Traversing the Path of the Buddha",
+     edited and translated by Rosemarie Fuchs, page 92.
+~
+The role of other sentient beings
+
+  In relation to the attainment of liberation from cylic existence, which is
+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
+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
+realisation that the role of other sentient beings is essential in all areas
+of our mundane and spiritual activities.
+  -- H.H. the Dalai Lama
+~
+  To avoid being hurt by thorns and brambles, we might consider covering all
+the mountains with leather.  That would be impossible, but putting on shoes
+would serve the same purpose.  Similarly, if we tried to subdue all our outer
+enemies, we would never succeed.  Once one was eliminated, another would rise
+against us.  While doing this, our anger would continue to breed new foes.
+The only way to overcome our enemies is to turn inward and kill the real one,
+which is our own hatred.
+  -- Ringu Tulku, from "Daring Steps: Traversing the Path of the Buddha",
+     edited and translated by Rosemarie Fuchs.
+~
+  One should not view one’s dharma practice as being something decorative,
+regarding statues and images as material possessions or as furnishings for
+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
+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
+their precious possessions may arrange an altar on it just for the sake of
+decoration.  This is very wrong.
+  Having such motivations is not the proper way to become a Buddhist; the
+proper way to become a Buddhist is to bring about some positive change within
+the mind.  Any practice that can give you more courage when you are undergoing
+a very difficult time and that can provide you with some kind of solace and
+calmness of mind is a true practice of the dharma.
+  -- H.H. the Dalai Lama