X-Git-Url: https://feistymeow.org/gitweb/?a=blobdiff_plain;f=infobase%2Ffortunes.dat;h=529b92c3cb61283fa2029d116581ffa6be1d9253;hb=7e7383cf9baf945f6e86af15f59165003eafc803;hp=b2d150063feaaa54e26cd3670123ac209dc4c42d;hpb=5dcd67b69490f2b93e3bc086d39f54bd7491b8ea;p=feisty_meow.git

diff --git a/infobase/fortunes.dat b/infobase/fortunes.dat
index b2d15006..529b92c3 100644
--- a/infobase/fortunes.dat
+++ b/infobase/fortunes.dat
@@ -37178,7 +37178,7 @@ that these, and others, are the consequences of violating the pledges.
     The tantric pledges, like a dented vessel, are restored by the
         practitioner's strength.
       --Jamgon Kongtrul
-
+~
   When is it possible to restore a vow that has been transgressed?  All the
 tantras and transmissions state that if a monk has incurred a defeat with
 concealment, the transgressed vow, like a broken clay pot, cannot be repaired.
@@ -40973,4 +40973,59 @@ of all phenomena, are never lured by anything.  They abide in the infinite
 display of enlightenment’s empty appearance without trying to catch anything
 or being able to be caught.
   -- Thinley Norbu, from "White Sail", published by Shambhala Publications
+~
+When there is never any fear or despair no matter what adversity or suffering
+is encountered, when difficulty is taken as an aid to mind training and you
+always have the help of a joyful mind, then you have acquired proficiency in
+mind training.  When adverse conditions come, meditate joyfully and, in
+addition, learn to take joyfully all the adversity others experience.
+  -- Jamgon Kongtrul Lodro Taye, from "The Great Path of Awakening", published
+     by Shambhala Publications
+~
+The origin of all science is in the desire to know causes; and the origin of
+all false science and imposture is in the desire to accept false causes rather
+than none; or, which is the same thing, in the unwillingness to acknowledge
+our own ignorance.
+  -- William Hazlitt (1778–1830)
+~
+Not only are there two different categories of phenomena, the person and the
+external phenomena, there are also two different types of misconceptions with
+respect to the nature of phenomena: misconceptions with respect to the nature
+of the person and with respect to the external phenomena.  This means to
+overcome these two types of misconception is to realize selflessness, which is
+the ultimate nature of these two types of phenomena.  Therefore there are two
+selflessnesses, selflessness of person and selflessness of phenomena.
+Generally speaking, comparing the two, the realization of the selflessness of
+the person is said to be easier than realization of the selflessness of
+phenomena because of long familiarity with the actual self, the person.
+  -- H.H. the Fourteenth Dalai Lama, "Gentle Bridges: Conversations with the
+     Dalai Lama on the Sciences of Mind", edited by Jeremy Hayward and
+     Francisco J. Varela, published by Shambhala Publications
+~
+The Tibetan term for renunciation is ngepar jungwa; nges par ’byung ba,
+which literally means "certainty of release."  Ngepar is short for ngepar
+shepa, meaning to have certain, decisive knowledge from within; in this case,
+it refers to having certainty that the nature of worldly existence is
+suffering.  In addition to this certainty, there is the heartfelt wish to be
+released, jungwa, from this suffering.  One must gain confidence in the fact
+that the nature of cyclic existence in samsara is suffering, together with
+having the powerful wish and intention to be free of this suffering.  This is
+what is known as the thought of renunciation.
+  -- Nyoshul Khenpo, "The Fearless Lion’s Roar: Profound Instructions on
+     Dzogchen, the Great Perfection", published by Shambhala Publications
+~
+“Karma” basically means action.  When we talk about karma, we talk about
+action, which in Buddhism entails thinking in terms of cause and effect.
+Actions are performed because there are certain preexisting causes and
+conditions giving rise to the impulse to engage in particular actions, and
+from this the karmic effect issues.  In the performance of actions, there is
+usually a propelling factor.  We feel compelled by something to do certain
+things, and when we engage in those actions, based on those impulses, the
+actions then produce relevant effects.  As we have seen though, this does not
+mean that every action performed has a particular cause and a particular
+effect.  Nevertheless, the Buddhist theory of karma is irrevocably tied to
+this mechanism, for want of a better word, and hence to the responsibility of
+the individual, as opposed to a divine governance of sorts.
+  -- Traleg Kyabgon, "Karma: What It Is, What It Isn't, Why It Matters",
+     published by Shambhala Publications