X-Git-Url: https://feistymeow.org/gitweb/?a=blobdiff_plain;f=database%2Ffortunes.dat;h=e56625ae0a913b3b5bfd4d4790cbb5e0203a814f;hb=e715c6598343dd15a8652cd22923c4e48aaf1aef;hp=a57d784a82d39bb7436046260a983fdeadc2e249;hpb=214e4d129532c296544e1f22582cf90b6ce98dd4;p=feisty_meow.git

diff --git a/database/fortunes.dat b/database/fortunes.dat
index a57d784a..e56625ae 100644
--- a/database/fortunes.dat
+++ b/database/fortunes.dat
@@ -38139,3 +38139,46 @@ 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