X-Git-Url: https://feistymeow.org/gitweb/?a=blobdiff_plain;f=infobase%2Ffortunes.dat;h=f276731df5acde7a07b03d130a4d5802b42d094a;hb=da6c8371908fbd61143e2e930996b9f5310ed889;hp=1f9b5c36b20054ca50b3db8aa88f2ebcc029440c;hpb=dc2f02178aa047679a2977dfb847d9acce874762;p=feisty_meow.git diff --git a/infobase/fortunes.dat b/infobase/fortunes.dat index 1f9b5c36..f276731d 100644 --- a/infobase/fortunes.dat +++ b/infobase/fortunes.dat @@ -40515,3 +40515,292 @@ this concept of selflessness or nonexistence of ego. To say that we do not exist at all is the nihilistic view, which the Buddha rejected completely. -- Traleg Kyabgon, from "The Essence of Buddhism: An Introduction to Its Philosophy and Practice", published by Shambhala Publications +##Karma is basically habit. It’s the momentum of repeated actions that +become habitual. It’s in our best interest to develop as many positive +habits as we can. In the Mahanama Sutta, the Buddha said, “Just as oil +rises to the top of a pot submerged in water, your virtue, your goodness, your +faith, or generosity will rise to the top, and that is what will carry you to +your next destination.” +~ + Karma is basically habit. It’s the momentum of repeated actions that +become habitual. It’s in our best interest to develop as many positive +habits as we can. In the Mahanama Sutta, the Buddha said, “Just as oil +rises to the top of a pot submerged in water, your virtue, your goodness, your +faith, or generosity will rise to the top, and that is what will carry you to +your next destination.” + Try to get to the point where your emotional default is into bodhichitta. +In other words, what is your automatic reflex to life situations, especially +difficult ones? Do you think about yourself, and how you might profit or +escape from a situation? Or do you think about others, and how you can help? +Progress on the path, and a sign that you’re well prepared for death, is +when the former changes into the latter, when you default not into selfishness +but into selflessness. If you’re uncertain about what to do in a situation, +just open your heart and love. This is training in bodhichitta. + -- Andrew Holecek, from "Preparing to Die: Practical Advice and Spiritual + Wisdom from the Tibetan Buddhist Tradition", published by Shambhala + Publications +~ +When you explain or hear the teachings, if your mind and the teachings remain +separate, then whatever is explained will be inconsequential. Hence, listen +in such a way that you determine how these teachings apply to your mind. For +example, when you want to find out whether or not there is some smudge, dirt, +or whatever, on your face, you look in a mirror and then remove whatever is +there. Similarly, when you listen to the teachings, your faults such as +misconduct and attachment appear in the mirror of the teachings. At that +time, you regret that your mind has become like this, and you then work to +clear away those faults and establish good qualities. + -- Tsong-kha-pa, from "The Great Treatise on the Stages of the Path to + Enlightenment, Volume 1", published by Shambhala Publications +~ +We work hard to bring happiness and peace into our lives, but there is no way +to achieve real peace through material goods alone. Perhaps we can accomplish +a little artificial joy and happiness, but these don’t last long. Truly +substantial and lasting happiness and peace can be established only by +exercising our inner mind with the precious Dharma teachings. This is the +purpose of our meditation practice, and this is what Jigten Sumgön taught. +Mental afflictions and neuroses can be pacified only through the Dharma. +Dharma is the ultimate remedy for confusion. + -- Khenchen Konchog Gyaltshen, "Opening the Treasure of the Profound", + published by Shambhala Publications +~ + The purpose of practice is to habituate ourselves to openness. This means +we need to understand reactive mind. How do we experience the difference +between reacting and staying open? + At what point do we decide to go with the habitual tendencies of +exaggeration and denial or try something new? Where is the fork in the road? +We need to explore these two experiences: reacting... staying open... +reacting... staying open... reacting... staying open again. We begin to see +the difference. It’s a process of refinement. Our investigation cultivates +a discerning intelligence that guides us in a positive direction. + We need to ask ourselves: "If our confusion finds its genesis in our +habit of turning away from the open state, what would happen if we habituated +ourselves to staying open?" + -- Elizabeth Mattis-Namgyel, "The Power of an Open Question: The Buddha’s + Path to Freedom", published by Shambhala Publications +~ + Recognizing the instability of causes and conditions leads us to understand +our own power to transform obstacles and make the impossible possible. This +is true in every area of life. If you don’t have a Ferrari, you very well +may create the conditions to have one. As long as there is a Ferrari, there +is the opportunity for you to own one. Likewise if you want to live longer, +you can choose to stop smoking and exercise more. There is reasonable hope. +Hopelessness--just like its opposite, blind hope--is the result of a belief +in permanence. + You can transform not only your physical world but your emotional world, +for example, turning agitation into peace of mind by letting go of ambition or +turning low self-respect into confidence by acting out of kindness and +philanthropy. If we all condition ourselves to put our feet in other +people’s shoes, we will cultivate peace in our homes, with our neighbors, +and with other countries. + -- Dzongsar Jamyang Khyentse, "What Makes You Not a Buddhist", published by + Shambhala Publications +~ +On the path of seeing there is (1) mindfulness whereby one does not forget the +object, the truth; (2) the wisdom of perfect discernment with regard to the +object; (3) diligence, delight in virtue, being assiduous in undertaking what +is right and avoiding what is wrong in accordance with the path; (4) joy or +mental happiness regarding the latter; (5) flexibility, in which mind and body +function appropriately; (6) concentration; and (7) evenness, in which the mind +enters the natural state, free from the conditions of lack of clarity and +wildness. These seven are elements of the path of seeing, the essence of +enlightenment. They will make one accumulate or accomplish the positive +actions that help one attain nirvana. + -- Nagarjuna, "Nagarjuna's Letter to a Friend" +~ + What is the relationship between bodhichitta and love? When you are in +love, your heart and mind are naturally open and awake to life. When you +cultivate bodhichitta by opening and awakening your heart and mind, love can +flow and grow. + Bodhichitta is like opening the curtains, and love is like the sun shining +through, bringing light and warmth into the room. Or we could say that +bodhichitta is like opening the window, and love is the cool breeze that +refreshes the stuffiness and stagnation of living inside a personal fortress. +Bodhichitta is like discovering an inexhaustible treasure, and love is its +enjoyment. Bodhichitta is our direct connection with basic goodness. + -- Moh Hardin, from "A Little Book of Love", published by Shambhala Pub. +~ + Use mindfulness to become aware of these negative thoughts as they arise. +For example, when the first thought of anger arises, notice it and don’t let +it multiply. Instead, remember what happened in the past when you were +overwhelmed by anger. Based on your direct experience, see the suffering and +problems anger caused you and recognize its defects. You can crush anger +using antidotes once you clearly see it as something destructive. + You can find a particular antidote to destroy each afflictive emotion. To +conquer desire, you can meditate on the unappealing aspects of the object; for +hatred, meditate on loving-kindness; for jealousy, joy; and so on. This is +how you discard negative mental factors. + -- Shechen Rabjam, from "The Great Medicine That Conquers Clinging to the + Notion of Reality", published by Shambhala Publications +~ +During my first trip to France, we didn’t speak the same language, so we +often communicated with gestures. Sometimes I think it is better not to know +a language. Rather than talking, it is better to reserve energy through +silence. But most Westerners try to look intelligent through talking and +think silence is uncomfortable, so it is better to be talkative if you want to +spend time in the West. Of course, since human beings have dualistic tongue, +everything that is said is an impetuous expression of incurable, contagious +blurting. We who have ordinary limited qualities incessantly chatter, while +those with limitless wisdom qualities remain silent. It is like the +difference between the movement of shallow water and the stillness of the +deepest sea. Western people have many fine qualities, like the rapid waters +of mountain rivers, but they cannot put out the blazing fire of their mouth. + -- Thinley Norbu Rinpoche, "A Brief Fantasy History of a Himalayan", + published by Shambhala Publications +~ + Every moment of our lives, things are both perishing and arising. Some of +our cells are dying while others are revitalized or reborn. We get old, and +at the same time we get young. We get polluted physically, emotionally, and +mentally, and simultaneously we get purified. Things decrease and increase. +We forget, learn, and remember many things. + The Heart Sutra claims that in the midst of phenomena where all things are +changing, the reality of boundless interactions continues, and that this fact +itself will not change. After all, the ultimate reality both encompasses and +is free of change in all manifestations. + -- Kazuaki Tanahashi, "The Heart Sutra: A Comprehensive Guide to the Classic + of Mahayana Buddhism", published by Shambhala Publications +~ +In the state of mindfulness, your mind should look at both its going and +staying. Other than that there is nothing else to cultivate. It suffices if +awareness recognizes the nature of everything that arises. Apart from this +you do not need to search somewhere else for more quality or clarity... +Don’t put aside what you have and look elsewhere for what you don’t have. +Just watch the identity of awareness, no matter what it thinks or where it +goes. Don’t give importance to whether the awareness is clear or not. +Avoid stopping thought movement and pursuing stillness. Whatever stillness +there is and no matter what arises, just sustain their natural flow at their +own pace, without tainting it with alterations. Without allowing yourself to +forget undistracted mindfulness even for a moment, persevere in maintaining +its prevalence. + -- Khamtrul Rinpoche III, from "The Royal Seal of Mahamudra, Volume One: A + Guidebook for the Realization of Coemergence", published by Shambhala + Publications +~ +As your true view, look into the changeless, empty cognizance. +As your true meditation, let your mind nature be as it is. +As your true conduct, let the delusion of dualistic fixation collapse. +As your true fruition, don’t seek the result that is spontaneously present. + -- from "The Life of Longchenpa: The Omniscient Dharma King of the Vast + Expanse", by Jampa Mackenzie Stewart, published by Shambhala Publications +~ +If I could conceive that the general government might ever be so administered +as to render the liberty of conscience insecure, I beg you will be persuaded, +that no one would be more zealous than myself to establish effectual barriers +against the horrors of spiritual tyranny, and every species of religious +persecution. + -- George Washington, letter to the United Baptist Chamber of Virginia (1789) +~ +Question with boldness even the existence of a God; because, if there be one, +he must more approve of the homage of reason, then that of blindfolded fear. + -- Thomas Jefferson, letter to Peter Carr (1787) +~ +In regard to religion, mutual toleration in the different professions thereof +is what all good and candid minds in all ages have ever practiced, and both by +precept and example inculcated on mankind. + -- Samuel Adams, The Rights of the Colonists (1771) +~ +Persecution is not an original feature in any religion; but it is always the +strongly marked feature of all religions established by law. Take away the +law-establishment, and every religion re-assumes its original benignity. + -- Thomas Paine, The Rights of Man (1791) +~ +Congress has no power to make any religious establishments. + -- Roger Sherman, Congress (1789) +~ +The way to see by faith is to shut the eye of reason. + -- Benjamin Franklin, Poor Richard's Almanack (1758) +~ +I contemplate with sovereign reverence that act of the whole American people +build a wall of separation between Church & State. + -- Thomas Jefferson, letter to the Danbury Baptists (1802) +~ +To argue with a man who has renounced the use of reason is like administering +medicine to the dead. + -- Thomas Paine, The American Crisis No. V (1776) +~ +Our civil rights have no dependence on our religious opinions, any more than +our opinions in physics or geometry. + -- Thomas Jefferson, A Bill for Establishing Religious Freedom (1779) +~ +Christian establishments tend to great ignorance and corruption, all of which +facilitate the execution of mischievous projects. + -- James Madison, letter to William Bradford, Jr. (1774) +~ +There is nothing which can better deserve our patronage than the promotion of +science and literature. Knowledge is in every country the surest basis of +public happiness. + -- George Washington, address to Congress (1790) +~ +During almost fifteen centuries has the legal establishment of Christianity +been on trial. What has been its fruits? More or less, in all places, pride +and indolence in the clergy; ignorance and servility in the laity; in both, +superstition, bigotry and persecution. + -- James Madison, General Assembly of the Commonwealth of Virginia (1785) +~ +Being civil often has an element of acting. However, in the hinayana, you are +behaving rather than acting. Acting is trying to manifest yourself for the +sake of display, whereas behaving is how you feel. Acting is the way you +dance, and behaving is the way you sneeze or hiccup. You know if you are +being genuine. You are the first person who knows. When you are acting, you +are concerned with other people’s possible reactions; but when you are +behaving, you are just behaving. It’s like sitting on the toilet seat and +doing your duty: nobody is watching. It’s your private concern, so there is +a quality of genuineness. In the hinayana, you behave decently because the +dharma is actually a part of you. That is the meaning of taming yourself... +Becoming a dharmic person means that in your everyday life from morning to +morning, around the clock, you are not trying to kid anybody. + -- Chögyam Trungpa, from "The Path of Individual Liberation: Volume One of + The Profound Treasury of the Ocean of Dharma", published by Shambhala + Publications +~ +Today’s world requires us to accept the oneness of humanity. In the past, +isolated communities could afford to think of one another as fundamentally +separate. Some could even exist in total isolation. But nowadays, whatever +happens in one region eventually affects many other areas. Within the context +of our inter-dependence, self-interest clearly lies in considering the +interest of others. + -- H.H. the Fourteenth Dalai Lama, "The Pocket Dalai Lama", published by + Shambhala Publications +~ + Compassion is an internal attitude that may manifest in our behavior. +However, compassion is not the behavior itself, for one behavior can be done +with different motivations. For example, we may take care of a sick relative +because we have genuine affection for him. Conversely, we may care for him +because we want to inherit his estate. The action is the same, but the +motivations differ. The first motivation is prompted by genuine compassion, +the second by self-concern. + Acting with compassion entails being creative and knowing that one +behavior is not suitable for all occasions. In some circumstances, we may be +compassionate by sharing our possessions; while in others, we may show it by +saying, “no.” In this way, compassion must be combined with good judgment to +be effective. + -- Russell Kolts and Thubten Chodron, "An Open-Hearted Life", published by + Shambhala Publications +~ +Since the very beginning, the mind streams of all sentient beings possess the +way of being of the inseparability of being lucid and being empty in an +intrinsic manner. No matter how it may be obscured by adventitious stains, in +terms of its nature, it is never tainted by stains, while the stains exist in +the manner of being separable from it. This mind that is the inseparability +of being lucid and being empty has the nature of being permanent and being +free from change, decrease, and increase. It is ever undeceiving, changeless, +and genuinely stable. Throughout all three phases of ground, path, and +fruition, it is this nature of the mind that is certain to be solely the +object of the genuine meditative equipoise within the qualities that are the +nature of phenomena. This is what needs to be manifested through the practice +of superior insight. + -- from "When the Clouds Part: The Uttaratantra and Its Meditative Tradition + as a Bridge between Sutra and Tantra", translated by Karl Brunnholzl, + published by Shambhala Publications +~ + Whatever obstacles we experience, if we can take them the right way, they +won’t obstruct our spiritual path. Rather, they will become a tool to +stimulate our advancement toward our destination: unconditional love and +enlightenment. + So try to feel joy when facing difficulties, for they provide the chance +to purify unvirtuous past deeds, the cause of ills, and infuse us with the +inspiration to generate yet greater virtuous deeds, the cause of healing and +enlightenment. + -- Tulku Thondup, from "The Heart of Unconditional Love: A Powerful New + Approach to Loving-Kindness Meditation", published by Shambhala + Publications +