X-Git-Url: https://feistymeow.org/gitweb/?a=blobdiff_plain;f=infobase%2Ffortunes.dat;h=be05d8339438ed8f27bc002c691a80b2a3463606;hb=42fc4d3fd60ae9e1791c52a507c220eec8f39fb9;hp=edc64ebc72661aa2b16279522ffce2389ab98414;hpb=1b868bc6a98b44bb49fd0bea07e10c6e644f0c8a;p=feisty_meow.git

diff --git a/infobase/fortunes.dat b/infobase/fortunes.dat
index edc64ebc..be05d833 100644
--- a/infobase/fortunes.dat
+++ b/infobase/fortunes.dat
@@ -40539,4 +40539,42 @@ 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