X-Git-Url: https://feistymeow.org/gitweb/?a=blobdiff_plain;f=infobase%2Ffortunes.dat;h=3a9653fc663797383313d9713230487e4d6b5099;hb=723b9c10825486107a901e034e6781bd83de2e7f;hp=07892d41f09efed7c2dd6f7b3a070a0b91ce7204;hpb=d5df8bcf79c917354f34b44d5d4658653e9cefda;p=feisty_meow.git

diff --git a/infobase/fortunes.dat b/infobase/fortunes.dat
index 07892d41..3a9653fc 100644
--- a/infobase/fortunes.dat
+++ b/infobase/fortunes.dat
@@ -43591,4 +43591,62 @@ power of universal compassion delivers the realization of the true view.
 That’s when we have truly become students of the Dharma.
   -- Chokyi Nyima Rinpoche, from "Sadness, Love, Openness: The Buddhist
      Path of Joy", published by Shambhala Publications
+~
+Buddha qualities are indivisible.
+The disposition is attained as it is.
+The true state is [always] free from any fickleness and deceit.
+Since beginningless time the nature has been peace itself.
+
+Direct perfect enlightenment [with regard to] all aspects,
+and abandonment of the stains along with their imprints
+[are called] buddha and nirvana respectively.
+In truth, these are not two different things.   
+
+  -- Maitreya, Jamgon Kongtrul Lodro Taye, Khenpo Tsultrim Gyamtso, and
+     Asanga in "Buddha Nature: The Mahayana Uttaratantra Shastra with Commentary",
+     Translated by Rosemarie Fuchs, published by Shambhala Publications
+~
+Like vines that wrap themselves round sandal trees,
+People who keep company with holy ones
+Become, in their turn, holy.
+
+And like kusha grass left in a fetid marsh,
+People who keep company with evil beings
+Will in their turn be evil.
+
+So keep the company of holy beings
+And from bad teachers strive to keep your distance.
+
+  -- Longchenpa, in "Finding Rest in the Nature of the Mind, The Trilogy of
+     Rest, Volume 1",  Translated by Padmakara Translation Group, published by
+     Shambhala Publications
+~
+Thinking about the self as composed of “aggregates” (Skt.  skandha) can
+help us reflect on our personal identity in new ways.  Generally, we attribute
+characteristics to our personal identity, feeling that it is solid, permanent,
+and real.  But here, describing the self as being composed of aggregates can
+help us see ourselves more accurately.  The word skandha can be translated
+literally as “heap.” This definition, when applied to ourselves, can help
+us see that we do not have a cohesive, real, and solid self.  We are just a
+heap of stuff — flesh, blood, veins, nerves, bones, hair, cartilage, and so
+on.  When we sort through this heap, what are we actually?  None of the
+elements of the heap is actually “me.”  We are a mere mishmash of material
+conditions that we have identified with and labeled “I.”
+  -- Anyen Rinpoche and Allison Choying Zangmo, in "Stop Biting the Tail
+     You're Chasing: Using Buddhist Mind Training to Free Yourself from Painful
+     Emotional Patterns" published by Shambhala Publications
+~
+I once heard a Buddhist teacher say that the whole point of having a teacher
+was to become autonomous.  I considered that for a while.  I thought, "Well,
+yes, as a mother, I did everything I could to help my son stand on his own two
+feet.  I get that."  But is it possible for anyone to stand on their own two
+feet without their mother, father, or guardian to guide them?  When we are
+born, we are completely helpless and dependent.  We would never survive
+without the help of others.  There is truly no such thing as autonomy.  So if
+you want to live in accordance with the nature of things—which means living
+in grace—practically speaking, it will require some humility and gratitude
+for the ways in which your tradition has come down to you with so much care.   
+  -- Elizabeth Mattis Namgyel, from "The Logic of Faith: The Buddhist Approach
+     to Finding Certainty Beyond Belief and Doubt", published by Shambhala
+     Publications