From 8bf443efd93ff1fca6a90dea228e466749ce45a3 Mon Sep 17 00:00:00 2001 From: Chris Koeritz Date: Wed, 20 Jan 2016 17:57:23 -0500 Subject: [PATCH] new fortune. --- infobase/fortunes.dat | 48 ++++++++++++++++++++++++++++--------------- 1 file changed, 31 insertions(+), 17 deletions(-) diff --git a/infobase/fortunes.dat b/infobase/fortunes.dat index e449c0ec..83003177 100644 --- a/infobase/fortunes.dat +++ b/infobase/fortunes.dat @@ -41101,15 +41101,15 @@ by the power of mind and convention. ~ From our deluded samsaric standpoint, it may seem that certain traits are necessary for our well-being, self-esteem, and self-worth. Talking about -others’ defects may make us appear more desirable, or gossiping about -others’ misfortunes may make our own misery seem less, but we have to +others' defects may make us appear more desirable, or gossiping about +others' misfortunes may make our own misery seem less, but we have to examine these tendencies much more closely to see that this is a completely mistaken aspect of our lives. Despite having a good motivation and the best intentions, our mind -training will have little success if we can’t commit ourselves strongly -enough to undermining these traits. These tendencies don’t bring us any +training will have little success if we can't commit ourselves strongly +enough to undermining these traits. These tendencies don't bring us any self-confidence or happiness. In fact, they undermine our personal autonomy -and well-being and obstruct our spiritual progress. It’s important to put +and well-being and obstruct our spiritual progress. It's important to put an end to these negative and paranoid tendencies and replace them with love, compassion, and the development of a kind heart. -- Traleg Kyabgon, in "The Practice of Lojong", published by Shambhala @@ -41117,7 +41117,7 @@ compassion, and the development of a kind heart. ~ Awareness of the thought process at the moment of an impulse arising is what makes freedom from thought possible, because when the mind is only at the -stage of an impulse arising, the energies haven’t fully engaged. There is +stage of an impulse arising, the energies haven't fully engaged. There is an almost impartial quality about the energy of the impulse. When it is driven into specific thought, the situation changes and it becomes “my thought with my feeling, therefore me.” This is what is meant by being @@ -41158,7 +41158,7 @@ able to cut our thoughts abruptly and directly. On the spot! published by Shambhala Publications ~ When, in the Mahayana, one goes for refuge, one cultivates an unbearably -powerful compassion for beings, who have been one’s mothers in the past and +powerful compassion for beings, who have been one's mothers in the past and whose number is as boundless as the sky is vast. But it is not enough to feel compassion for them; one must be determined and decide to liberate them from their suffering. As long as one is not free oneself, however, one is @@ -41166,7 +41166,7 @@ powerless to bring others to freedom. Consequently, in order to free oneself and others from the perils of both samsaric existence and the peace of nirvana, one takes refuge in the Three Jewels, according to the Mahayana, until one gains enlightenment. - -- Kunzang Pelden, in "Nectar of Manjushri’s Speech", published by + -- Kunzang Pelden, in "Nectar of Manjushri's Speech", published by Shambhala Publications ~ Just as a precious jewel, the sky, and water are by nature pure, likewise the @@ -41201,10 +41201,10 @@ future, but right now. -- Anam Thubten, "The Magic of Awareness", published by Shambhala Publications ~ -You don’t need to be an "excellent meditator" to start with. All you +You don't need to be an "excellent meditator" to start with. All you need to do is have your heart and mind make the following agreement: -"Let's rest. There’s no reason right now to wander around following -thoughts or worrying. Let’s be relaxed and open." There’s not even any +"Let's rest. There's no reason right now to wander around following +thoughts or worrying. Let's be relaxed and open." There's not even any need to shut down your thoughts. Just be there with them, but not overly concerned or engaged. Let there be total openness, and just relax within that. @@ -41259,7 +41259,7 @@ acquisitive and protectionist habits. It mitigates individualism and nourishes community. Its meaning spans the most basic levels of practice through to the ultimate. It challenges "me" and "mine," fostering letting go. A reinvigorated and updated understanding and practice of dana can serve as a -powerful antidote to consumerism’s ills. I see this as essential for +powerful antidote to consumerism's ills. I see this as essential for Buddhism to stay on course as we navigate this bizarre postmodern world seeking genuine peace and liberation. -- Santikaro, from "Hooked!: Buddhist Writings on Greed, Desire, and the @@ -41268,7 +41268,7 @@ seeking genuine peace and liberation. ~ The teachings are for living in this world—for having fewer problems and fewer tensions. Many people speak now about world peace. What does that -mean? How can we have world peace if we don’t have peace in ourselves? We +mean? How can we have world peace if we don't have peace in ourselves? We are each members of society—society meaning all of us together, not as individuals. Since many individuals make up society, it means that the individuals must have a kind of evolution. Although we have power and @@ -41332,16 +41332,16 @@ the metaphor of the jewel in the lotus, goes to the depths of consciousness. ~ In general, people tend to minimize the importance of the ordinary sangha: Buddha is a big deal, Dharma is a big deal, and Sangha is something to put up -with. Yet it’s within the ordinary sangha, monastic or lay, that the +with. Yet it's within the ordinary sangha, monastic or lay, that the roughest edges of our arrogance and pride can be smoothed down a little. Americans—with their car obsessions—have a good expression for this: -“Where the rubber meets the road.” Let’s say there’s a shiny new car +“Where the rubber meets the road.” Let's say there's a shiny new car on the floor. It appears to be perfect. But we still need to take it for a test–drive. The car that never leaves the shop is like a practitioner reciting nice words about compassion and selflessness, but removed from the opportunity to test–drive their intentions and aspirations. How do the bodhisattva ideals hold up when we actually interact with others? - Problems within the sangha inevitably arise because we’re talking about + Problems within the sangha inevitably arise because we're talking about unenlightened people trying to get along with each other. Jealousy, competition, and anger inevitably erupt. Although individual practitioners have unenlightened minds and commit unenlightened activities and get ensnared @@ -41359,7 +41359,7 @@ mean all sentient beings in general but rather some who cling to tenet systems—those with attachment to their own system. There are quite a few such intellectual logicians. Such intransigent stubborn “silly ones” who lack the eye of wisdom - -- Sangyes Nyenpa, "Tilopa’s Mahamudra Upadesha", published by Shambhala + -- Sangyes Nyenpa, "Tilopa's Mahamudra Upadesha", published by Shambhala Publications ~ Ordinary beings—even those who are kind and compassionate—are @@ -41374,4 +41374,18 @@ ordinary beings, who think of their own advantage, bodhisattvas consider how best to benefit others. -- John Powers, A Concise Introduction to Tibetan Buddhism, published by Shambhala Publications +~ + "I'm fine. My life's together. I know what I'm doing. I've +got to look like a good Dharma practitioner. People shouldn't see me cry. +They shouldn't know how distracted I am during meditation. I can't let on +how incredibly confused I am." We think we're the only one who is confused +and not wanting to lose face, we hide our turmoil and pretend to be calmly in +charge of the show. But we're in cyclic existence, so how much control do +we really have? How peaceful can we be when we have a samsaric body and mind? + When our "garbage mind"—as Lama Yeshe used to call it—spills out, +we may be alarmed and think that we're not doing the practice correctly. In +fact, we are. Only by exposing the garbage mind can we identify it and free +ourselves from it. + -- Thubten Chodron, "Cultivating a Compassionate Heart", published by + Shambhala Publications -- 2.34.1