From: Chris Koeritz Date: Tue, 4 Aug 2015 22:09:06 +0000 (-0400) Subject: new fortune. X-Git-Tag: 2.140.90~604 X-Git-Url: https://feistymeow.org/gitweb/?a=commitdiff_plain;h=aa327ff2e5c396585389a2e4af615912dfb34063;p=feisty_meow.git new fortune. --- diff --git a/infobase/fortunes.dat b/infobase/fortunes.dat index 3238602e..eb815a17 100644 --- a/infobase/fortunes.dat +++ b/infobase/fortunes.dat @@ -40128,16 +40128,16 @@ sign of maturity. Just think about it: When a little child cries, the easy way to stop him is to give him a toy. We dangle it in front of him and wave it around to catch his attention until he reaches out to grab it. When we finally hand over the toy, he quiets down. Our goal was just to stop his -crying. We did not try to address the child’s underlying needs. We gave +crying. We did not try to address the child's underlying needs. We gave him something else to desire, and tricked him into falling silent for the time being. -- H.H. the Seventeenth Karmapa Ogyen Trinley Dorje, "The Heart Is Noble: Changing the World from the Inside Out", published by Shambhala Publications ~ Vajrayana is very different from the New Age approach. The difference is that -the Vajrayana teachings are controlled by the lineage. I know we don’t like +the Vajrayana teachings are controlled by the lineage. I know we don't like the word control, but the Vajrayana teachings are actually held by the -authority of the lineage. I know we also don’t like the word authority, but +authority of the lineage. I know we also don't like the word authority, but we have it in Vajrayana. When we have this pure lineage, this genuine lineage, there is no space for our egocentric interpretation of dharma. We cannot interpret dharma like the New Age gurus. We cannot invent a new @@ -40160,9 +40160,9 @@ do yourself some damage. -- B. Alan Wallace, from "The Four Immeasurables: Practices to Open the Heart" ~ If you want good health, you must insure that your diet is well-balanced and -complete. You wouldn’t just gobble up anything edible that comes your way. +complete. You wouldn't just gobble up anything edible that comes your way. Spiritual food should be approached with equal care. The practices you choose -should be genuine and complete. Sakyapandita said that when we’re buying a +should be genuine and complete. Sakyapandita said that when we're buying a jewel or a horse--and the same would apply these days to buying a car or a house--we shop around and ask others for advice, but a wise or unwise purchase can only affect our fortunes in this life. The spiritual practices @@ -40190,7 +40190,7 @@ of those to be trained. -- Glenn H. Mullin, "From the Heart of Chenrezig: The Dalai Lamas on Tantra" published by Shambhala Publications ~ -You might say, "Don’t pleasurable experiences give rise to happiness?" +You might say, "Don't pleasurable experiences give rise to happiness?" Although for ordinary people pleasures may appear to be related to happiness at the time they are enjoyed, in the end they are their undoing. They are, the Sovereign of the Conquerors said, like the fruit of the kimba tree, which @@ -40199,15 +40199,15 @@ is unpleasant inside; or it tastes delicious when one first eats it, but later it makes one ill. So, advises Nagarjuna, give up these pleasures, for it is the chains--the afflictive emotions--of attachment to pleasure that tightly bind the worldly in the prison of samsara. - -- Nagarjuna, from "Nagarjuna’s Letter to a Friend with Commentary by + -- Nagarjuna, from "Nagarjuna's Letter to a Friend with Commentary by Kyabje Kangyur Rinpoche", published by Shambhala Publications ~ The wish to understand the true nature of mind by relying on technology is -due to the fault of not having awakened one’s Buddha nature, and because of -that, the absolute and relative nature of one’s uncompounded mind just as it +due to the fault of not having awakened one's Buddha nature, and because of +that, the absolute and relative nature of one's uncompounded mind just as it is cannot be recognized even slightly, which is the reason for relying only on the compounded gross material substance of technology. While examining the -qualities of one’s own and others’ practice by bringing together a machine +qualities of one's own and others' practice by bringing together a machine and the one who uses the machine, if any special conception arises about its being good, bad, high, or low, it will only be a fragmented, deluded interdependent conception that momentarily appears, and not nonconceptual @@ -40235,17 +40235,17 @@ indivisible appearance and emptiness. ~ Whatever sensory experiences we go through, if we go through them with mindfulness and awareness, there is no limit to how far we can go. The limit -is mindfulness and awareness. Even if we don’t enjoy the experience, that +is mindfulness and awareness. Even if we don't enjoy the experience, that itself becomes a trip. The nonenjoyment becomes a cause of suffering. -That’s why, if we don’t practice mindfulness and awareness, asceticism -just becomes pain rather than a cause for liberation. That’s why Buddha -said to forget about asceticism. That’s what Buddha did. He left +That's why, if we don't practice mindfulness and awareness, asceticism +just becomes pain rather than a cause for liberation. That's why Buddha +said to forget about asceticism. That's what Buddha did. He left asceticism, became very mindful in every step, and achieved enlightenment. -- Dzogchen Ponlop Rinpoche, from "Penetrating Wisdom: The Aspiration of Samantabhadra", published by Shambhala Publications ~ When we turn away from samsara, we stop blaming external situations for the -state of our mind, and we begin to use the Buddha’s teachings in order to +state of our mind, and we begin to use the Buddha's teachings in order to take responsibility for our own well-being. We reorient the mind away from causes and conditions that create suffering. This does not mean that we turn away from the suffering that humans create, such as warfare, poverty, @@ -40267,7 +40267,7 @@ destructive emotions. Publications ~ The key to understanding the Mahayana and Vajrayana views lies in -Nagarjuna’s reasonings. This is because the reason the aggregates and +Nagarjuna's reasonings. This is because the reason the aggregates and suffering can be described as being pure by nature is that they are empty by nature--they are unborn. They never actually come into existence. Something that never really comes into existence cannot possibly be impure, for what is @@ -40281,9 +40281,9 @@ it. Therefore, the true nature of the dream transcends both purity and impurity, and this is given the name "original purity." We have to understand that what original purity refers to is the freedom from all fabrications, the emptiness in which we can gain certainty by using -Nagarjuna’s reasonings. +Nagarjuna's reasonings. -- Khenpo Tsultrim Gyamtso, from "The Sun of Wisdom: Teachings on the Noble - Nagarjuna’s Fundamental Wisdom of the Middle Way", published by Shambhala + Nagarjuna's Fundamental Wisdom of the Middle Way", published by Shambhala Publications ~ Beginning and end depend on nothing but imagination. @@ -40293,8 +40293,8 @@ Through these, the skandhas, dhatus, and ayatanas-- All dualistically appearing phenomena--are displayed. The one who adopts and rejects these is mistakenness. -Through rejecting [mind’s] own appearances, where should they cease? -Through adopting [mind’s] own appearances, what should come about? +Through rejecting [mind's] own appearances, where should they cease? +Through adopting [mind's] own appearances, what should come about? Is clinging to duality not delusive? Understanding this is indeed said to be the remedy, @@ -40344,7 +40344,7 @@ might then think that since it is not in the body and it is not outside the body, it must be in the empty space in between. But if you look, you cannot find it. We need to look and become certain that the mind has no dwelling place--we must be certain that there is no real place that we can we can -point to and say, "Aha! That’s where it is!" +point to and say, "Aha! That's where it is!" -- Khenchen Thrangu, "Vivid Awareness: The Mind Instructions of Khenpo Gangshar", published by Shambhala Publications ~ @@ -40360,20 +40360,20 @@ develop understanding, love, and compassion for others. Once we recognize that other sentient beings—people, animals, and even insects—are just like us, that their basic motivation is to experience peace and to avoid suffering, then when someone acts in some way or says something -that is against our wishes, we’re able to have some basis for understanding: +that is against our wishes, we're able to have some basis for understanding: "Oh, well, this person (or whatever) is coming from this position because, just like me, they want to be happy and they want to avoid suffering. -That’s their basic purpose. They’re not out to get me; they’re only +That's their basic purpose. They're not out to get me; they're only doing what they think they need to do." - Compassion is the spontaneous wisdom of the heart. It’s always with us. -It always has been and always will be. When it arises in us, we’ve simply + Compassion is the spontaneous wisdom of the heart. It's always with us. +It always has been and always will be. When it arises in us, we've simply learned to see how strong and safe we really are. -- Yongey Mingyur Rinpoche from "All the Rage: Buddhist Wisdom on Anger and Acceptance", published by Shambhala Publications ~ Who knows the true nature of things? The actual knower—the empty, cognizant aspect of mind—is the primordial Buddha, Samantabhadra, the personification -of one’s own rigpa. Rigpa, the primordial Buddha Samantabhadra, is very, +of one's own rigpa. Rigpa, the primordial Buddha Samantabhadra, is very, very important. It is the clear light, luminous buddha-nature, that which knows. Innate awareness-wisdom, rigpa, is functioning through us even now, if we only knew it. @@ -40408,7 +40408,7 @@ bodhichitta. ~ Respect and develop pure perception and devotion toward Those who are practicing Dharma as the noble sangha. -If you see faults in others, think that they’re the reflections +If you see faults in others, think that they're the reflections of your own delusions. If you see good qualities in others, meditate on rejoicing over them. @@ -40425,7 +40425,7 @@ to helping other sentient beings. Building yourself up or perpetuating your own existence is regarded as neurosis. Instead of building yourself up, you should continue with your pursuit of helping others. Instead of being selfish, you should empty yourself. The basic definition of ego is holding on -to one’s existence—and paramita practices are techniques that allow you +to one's existence—and paramita practices are techniques that allow you not to grasp onto or propagate the notion of me-ness, or "I am." Experiencing egolessness is a process of letting go. But you do not regard the ego as an enemy or obstacle, you regard it as a brussels sprout that you cook and eat. @@ -40441,20 +40441,20 @@ give all that they possess. Moreover, their generosity does not simply benefit others by supplying them with the particular thing that is given. It benefits others in this life by completely fulfilling their wishes, and, as it also matures them and -establishes them in virtue, which is the cause of the fulfillment of one’s +establishes them in virtue, which is the cause of the fulfillment of one's wishes, it benefits them in future lives as well. Thus, bodhisattvas establish these beings in lasting happiness by planting the seed of liberation. In this way, generosity matures sentient beings by helping them in two ways, insofar as there are both temporary and lasting benefits. Moreover, this generosity is practiced with equal regard for all. Since -there are no biases in terms of the recipients’ moral standing, social +there are no biases in terms of the recipients' moral standing, social position, or relation to oneself, they characteristically practice giving equally. Finally, not content with giving a confined number of material things for a certain number of years or eons, a bodhisattva never knows enough of the qualities of generosity, even were he or she to continue giving until the end of cyclic existence. - -- from "Ornament of the Great Vehicle Sutras: Maitreya’s + -- from "Ornament of the Great Vehicle Sutras: Maitreya's Mahayanasutralamkara", with Commentaries by Khenpo Shenga and Ju Mipham, published by Shambhala Publications. ~ @@ -40476,7 +40476,7 @@ ask, "Who are you?" And when you look, you find it is very difficult to find out who that actually is. You might timidly come back to saying your name, thinking that this is who is speaking, but beyond the name that was given to you, nothing really exists. You may think that you exist because -your name is so-and-so, or because your driver’s license says so-and-so. +your name is so-and-so, or because your driver's license says so-and-so. But if you look beyond such things, and beyond beyond, you find that there is no substance. That is ultimate prajna: it is the discovery of egolessness, which frees you from fixation. @@ -40510,31 +40510,31 @@ insight into our own nature. When we look at ourselves in the present moment, we see all kinds of confusions and defilements in our mind. Yet the possibility of overcoming all that and becoming enlightened is a reality. Our own lives become enriched -from having undertaken this journey. So it’s important not to mistranslate +from having undertaken this journey. So it's important not to mistranslate 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 +##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.” +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 + 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.” +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 +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, +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 @@ -40554,7 +40554,7 @@ clear away those faults and establish good qualities. ~ 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 +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. @@ -40570,17 +40570,17 @@ between reacting and staying open? 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 +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 + -- 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 +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. @@ -40590,7 +40590,7 @@ in permanence. 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, +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 @@ -40620,7 +40620,7 @@ 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 +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 @@ -40632,7 +40632,7 @@ 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 +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 @@ -40663,9 +40663,9 @@ 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. +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. +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 @@ -40678,7 +40678,7 @@ its prevalence. 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. +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 ~ @@ -40741,9 +40741,9 @@ 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 +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 @@ -40752,7 +40752,7 @@ morning, around the clock, you are not trying to kid anybody. 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, +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 @@ -40771,7 +40771,7 @@ 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 +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 @@ -40793,7 +40793,7 @@ of superior insight. 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 +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 @@ -40815,18 +40815,18 @@ the Holocaust. ~ Your mind, the primordial buddha, Searches elsewhere due to the power of desire. -Doesn’t it notice that it is wandering in samsara? +Doesn't it notice that it is wandering in samsara? Now that you have obtained the precious human body, You continuously get carried away by mundane actions. -Don’t you notice that your life is running out? +Don't you notice that your life is running out? -- Padmasambhava ~ The key to understanding the truth of suffering is what the Buddha called -the “three marks” of everything that exists. All conditioned phenomena, +the "three marks" of everything that exists. All conditioned phenomena, he said, are pervaded by these three marks: impermanence (anitya), dissatisfaction or suffering (duhkha), and insubstantiality (anatman, -“without self”). +"without self"). According to the Buddha, if we do not understand how conditioned phenomena are marked by these three aspects, then we will not be able to understand the first Noble Truth. We may do all we can in order to avoid facing the fact @@ -40854,10 +40854,10 @@ is not the kind of looking we are speaking of here. With the view of selflessness, we can enjoy whatever arises in our awareness. We can accept that everything that arises is a result of our past actions, or karma, but it is not who we are. - -- Dzigar Kongtrul, from "It’s Up to You", published by Shambhala + -- Dzigar Kongtrul, from "It's Up to You", published by Shambhala Publications ~ -As with attaining any goal, you can’t go about putting an end to suffering +As with attaining any goal, you can't go about putting an end to suffering and arriving at enlightenment just any old way. If we throw a stone up into the air, we should not be surprised if it falls on our head. In the same way, when we commit any act, whatever it may be, we can only expect that sooner or @@ -40887,10 +40887,10 @@ self-discipline. ~ Not acting on our habitual patterns is only the first step toward not harming others or ourselves. The transformative process begins at a deeper level when -we contact the rawness we’re left with whenever we refrain. As a way of +we contact the rawness we're left with whenever we refrain. As a way of working with our aggressive tendencies, Dzigar Kongtrül teaches the -nonviolent practice of simmering. He says that rather than “boil in our -aggression like a piece of meat cooking in a soup,” we simmer in it. We +nonviolent practice of simmering. He says that rather than "boil in our +aggression like a piece of meat cooking in a soup," we simmer in it. We allow ourselves to wait, to sit patiently with the urge to act or speak in our usual ways and feel the full force of that urge without turning away or giving in. This is the journey of developing a kindhearted and courageous tolerance @@ -40908,12 +40908,12 @@ toward enemies. -- Choying Tobden Dorje, from "The Complete Nyingma Tradition from Sutra to Tantra, Books 1 to 10", published by Shambhala Publications ~ -Compassion is not logical. It’s basically spacious and generous. A +Compassion is not logical. It's basically spacious and generous. A compassionate person might not be sure whether he is being compassionate to you or whether you are being compassionate to him, because compassion creates a total environment of generosity. Generosity is implied; it just happens, -rather than you making it happen. It’s just there, without direction, -without me, without “for them.” It’s full of joy, a spontaneously +rather than you making it happen. It's just there, without direction, +without me, without "for them." It's full of joy, a spontaneously existing grin of joy, constant joy. -- Chögyam Trungpa, from "Mindfulness in Action: Making Friends with Yourself through Meditation and Everyday Awareness", published by @@ -40949,7 +40949,7 @@ the three times. -- Shantarakshita, in praise of Prajnaparamita, from "Jewels of Enlightenment", by Erik Pema Kunsang, published by Shambhala Publications ~ -To rejoice in others’ happiness without any preferences of our own shows +To rejoice in others' happiness without any preferences of our own shows that we understand that the longing for happiness is the same for all beings. We can rejoice in their temporal happiness, which has come from their accumulation of merit. When we recognize the quality of happiness in @@ -40957,7 +40957,7 @@ others—when we see someone genuinely smile or laugh or see a glimmer of brightness in their eyes—we can rejoice. When they obtain something they want or need, whatever it may be, we have an opportunity to practice rejoicing. Beings long for all kinds of things, some of which we might not -want ourselves—but that doesn’t matter. The important thing is that, if +want ourselves—but that doesn't matter. The important thing is that, if only for a single moment, it has brought them some happiness. -- Dzigar Kongtrul, from "Light Comes Through", published by Shambhala Publications @@ -40970,7 +40970,7 @@ constantly trying to catch it, thinking that we have caught it but then losing it. We are endlessly lured by the material creations of our conceptions. Sublime beings, knowing the characteristics of each phenomenon and the nature of all phenomena, are never lured by anything. They abide in the infinite -display of enlightenment’s empty appearance without trying to catch anything +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 ~ @@ -41002,7 +41002,7 @@ phenomena because of long familiarity with the actual self, the person. 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, +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 @@ -41011,10 +41011,10 @@ 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 + -- 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 +"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 @@ -41052,9 +41052,25 @@ through devotion, was always connected to his lama. Devotion to the lama is a powerful protection from negative thoughts and nonvirtuous actions. It is also a special protection that allows us to properly practice meditation. Our awareness of enlightened beings and our knowledge of how to take care of our -mind protect the mind so that it doesn’t flow in a wrong direction. Through +mind protect the mind so that it doesn't flow in a wrong direction. Through these joyous practices we develop a feeling of appreciation of how fortunate we are, and we cease feeling lonely or depressed. -- "Opening the Treasure of the Profound", by Khenchen Konchog Gyaltshen Rinpoche, published by Shambhala Publications +~ + We need to make our preparations now, and we need to be diligent about it. +We may think, "I really want to practice the Dharma, but right now I'm +really busy, and I have a lot of things to do. I'll get to the Dharma when +my work is done." This way of thinking is an obstacle that will prevent us +from practicing the Dharma. If we are busy doing something right now, then +when we are done, something else will come up that will keep us busy, and when +that's done, there will be something else, and something else after that. +It's just one thing after another that we have to do. We end up with no +opportunity to practice the Dharma at all. + Padampa Sangye says, "Now while it's in mind, make haste to practice." +When we think, "I've got to practice the Dharma," we need to go and +practice diligently right away. Otherwise, all kinds of things will come up +that we think we need to do first, and we'll never get around to practicing. + -- Khenchen Thrangu and Padampa Sangye, from "Advice from a Yogi", published + by Shambhala Publications