☸️ Wisdom of Buddha ❤️


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Lord Buddha loves you!!! ❤️

Thats why he gave you an utmost gift, the guidance in the path towards Supreme Nirvana, the cessation of suffering
💖 May you all be well and happy ☸️

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США, Английский
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Религия
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The world of Buddhism 🙏 ❤️ ☸




❤️ See criticism and praise as “winds”
In the Buddhist tradition, criticism and praise are seen as two of the eight “worldly winds”. The metaphor of wind is a really appropriate one: like the weather, people’s opinions change all the time, even among all the impermanent phenomena of the world, they are especially impermanent. If we let them, winds can carry us away, but if we are mindful, we can stand firmly, and just observe them as they blow. In the Lokavipatti Sutta, the Buddha says that ordinary people, who don’t know how to deal with their minds, are moved around by the winds of the world, but those who see them as they are, always changing and unimportant, can let them go.

This of course goes for positive words as well. Since people are bound by their misunderstandings, it’s not a good idea to take praise too seriously either. In my work I often feel that projects I have invested a lot of time and mental energy in go almost unnoticed, while small, easier things are singled out, and I receive a pat on the back for them. Thich Nhat Hanh has a good advice for receiving praise: when someone says something nice about you, you can always say (or at least, think): “You are partly right”. This way you acknowledge that praise is also just an opinion that arises from a human being with limitations, and you don’t get too attached to it.

❤️ Remember: people own their own words
In the Akkosa Sutta, the Buddha is insulted by a brahman. After he has calmly listened through all the badmouthing hurled at him, he had this conversation with him:

“Brahman, when you invite people at your house, serving them food — if they refuse your food, who does that food belong to?”

“It belongs to me, of course.”

“In the same way, as you gave me these words, and as I don’t accept them, they belong to you, only you.”

You always have the option to let the bad words remain with the one who said them. Looking even deeper, seeing that insults are signs of suffering, it can even be the beginning of compassion. You have the option to not let insults in. But the one who said is bound by their own mind, words, and actions.

At the end of the sutta, the Buddha reminds us:

You make things worse
when you flare up at someone who’s angry.
Whoever doesn’t flare up
at someone who’s angry
wins a battle hard to win.
You live for the good of both
— your own, the other’s —
when, knowing the other’s provoked, you mindfully grow calm.


We’ve all encountered situations where we have been criticised, so we all know how painful it can be. Community has always been very important to our survival, so evolution has wired our brains to give a great importance to how others perceive us, especially if it is someone close to us. I’ve seen friends developing anxiety over what they imagined others might think of them, and I have personally struggled with accepting both criticism and praise.

Since the opinions of others — real or imagined — can have such profound effects on our emotional lives, it is very important to know how to deal with it properly.

❤️ Take some time to breathe
Our instinctual response to criticism is to fight back: someone said something bad about me, so now I will point out faults in the other person. When we are not emotionally flooded, it’s easy to see how this approach only perpetuates the problem, and creates a cycle of suffering. The Buddha recognised that a suffering state of mind leads to actions that bring about more unhappiness: and that these cycles can be put an end to if we know where to intervene. (One may even say that this is the real meaning of the ‘cycle of death and rebirth’). So when we are in a situation where we are hurt, it’s important to take a few deep breaths to regain some clarity.

❤️ Examine the other person’s wisdom
Not all criticisms are created equal. The Buddha says that kind criticism from wise people, who have your best interest at heart, can be an opportunity to learn, and to grow. Seeing yourself from the external perspective of someone who has the psychological maturity to see things clearly can be extremely useful. That said, people like this are in short supply. Most people’s views are very much shaped by their emotions, trauma, memories, concepts, etc. Once you understand that people are limited in their views in this way, you can also see that their opinions about you don’t carry that much weight either. (And that goes for your opinions of others as well. You can never see the full picture about another person.)

❤️ Remember: it’s not about “you”
When people criticise something about us — our looks, our views, our intelligence, our actions — we are often hurt because we identify with these things. We think that we are our looks, our views, our intelligence, and our actions. But it is not exactly true. Human beings are complex entities that are made up of different mental states, bodily structures, and change from moment to moment. We can be in a certain way in a certain situation, and display a completely different face in another. So it is important to remember that when someone criticises you, even if it has some truth in it, it is only always a part of the truth — but it doesn’t define you in any way.


The Buddha’s Way of Dealing with Others’ Opinions of You 👇




Mindfulness

Thoughts may be divided into two kinds: initial thoughts and proliferating thoughts. Initial thoughts suddenly appear in the mind, usually because a sense impression has provoked a memory. These thoughts are harmless in themselves. Because they arise in the mind without intention, they create no new kamma. However, whenever the mind lacks the protection of mindfulness, these thoughts act as triggers for proliferating thoughts and so become problematic. In such cases, the mind grasps onto the initial thought and runs with it. The presence of intention makes this kammically significant. Certain of these trains of thought can become powerful habits. They have an addictive quality, and play a key role in the onset of mental disorders such as anxiety and depression.

One of the functions of mindfulness is to act as a gatekeeper to the mind. When an unsolicited thought comes knocking an the gate of the mind requesting entrance, sati is there to decide whether or not to let the thought in. Thoughts that would lead to a growth of unwholesomeness in the mind are politely but firmly rejected. Thoughts that would lead to a growth of wholesomeness may or may not be admitted. Here the criterion would be if the priority is to maintain inner peace or to cultivate wise reflection.

Ajahn Jayasāro
12/11/24


Just as a tree, though cut down, sprouts up again if its roots remain uncut and firm, even so, until the craving that lies dormant is rooted out, suffering springs up again and again.

— Dhammapada 338




Not all desires cause suffering, there are two types of desires, wholesome desires (considered good) and unwholesome desires (considered bad) such as desire rooted in hatred, lust and clinging to delusions that get caught there. Lustful desires are behind those that spin relentlessly, but no matter how much you fulfill the desires, you will still suffer in a state of dissatisfaction and unfulfilled. This is an unwholesome desire (considered bad), there is another type of desire, desire motivated by the love you have for your mother, desire motivated by kind thoughts to help others who are in need, the desire to end their suffering, as long as they are free from ignorance, delusion and without any defilement (greed, hatred, lust) without any attachment, these are wholesome desires (considered good), so when you see that if Buddha preaches somewhere that this desire causes suffering, here he means that the unwholesome desire (considered bad) which is caused by ignorance, hatred, lust, greed coupled with craving, clinging arising in someone who is not strong enough to understand the reality of nature. And going more deeper it is the in the second Noble Truth Buddha tells us that the cause of suffering is attachment. This is not the same as saying desires are the cause of suffering. The fundamental cause of suffering is “the attachment to the desire to have (craving), the attachment to the desire not to have (aversion) and the attachment to ignorant views“.

In other words we crave that which we like and which we hope will make us feel good, and push away or try, often desperately, to avoid that which we don’t like and don’t want.

With aversion, we tend to resist, deny, avoid, and oppose unpleasant emotions, events, and people we do not like. Our ego wants everything in our life to be pleasant, easy, comfortable and satisfying all the time.

Of course, life just brings whatever it brings and it really is impossible for everything on an outer level to just be how we would want it to be all of the time. Our aversion and attachment creates psychological suffering such as anger, fear, hostility, envy and anxiety.

This disturbed state of mind only strengthens our perception of duality and separation with the world, with reality. It also imprisons us into a vicious cycle of continuously experiencing an internal conflict with life.

Everyone wants to be happy but through ignorance people look for happiness in external things like a new car, more money, an exciting partner, a bigger house, two foreign holidays a year, to be admired, loved and seen to be successful and so on. People very often try to control life to try to get preferred outcomes, but of course it really is an impossible and frustrating task to try to control life or other people.

Most people become attached to that which they strongly believe will make them happy.

The nature of ego is to always feels something is lacking that in some way there is a lack, not enough and is nearly always looking for more or for what’s next.

Once the necessities of life are taken care of, for food, clothing, a home, companionship and so on we should be at least able to rest content, but very few do.

When getting what we think we want, we may feel happy for a while because we are temporarily relieved of that uncomfortable feeling of wanting and craving. After a while, maybe a few hours, days or a few months that uncomfortable wanting feeling will return when the external object of our desire does not give us any permanent feeling of happiness or contentment.

When loosing things or people or pleasant circumstances that we have become attached to we suffer much more than need be.

So the cause of suffering is not desires so much as our attachment and aversion.


Does all desires cause suffering?








Репост из: 𝗕𝘂𝗱𝗱𝗵𝗶𝘀𝘁 𝗛𝗶𝘀𝘁𝗼𝗿𝘆 & 𝗔𝗿𝗰𝗵𝗲𝗼𝗹𝗼𝗴𝘆
A List of Difficulties and an Exhortation to Cultivate

It is difficult to give when one is poor.
It is difficult to study the Way when one has wealth and status.
It is difficult to abandon life and face the certainty of death.
It is difficult to encounter the Buddhist sutras.
It is difficult to be born at the time of a Buddha.
It is difficult to be patient with lust and desire.
It is difficult to see fine things and not seek them.
It is difficult to be insulted and not become angry.
It is difficult to have power and not abuse it.
It is difficult to come in contact with things and have no thought of them.
It is difficult to get rid of pride.
It is difficult to practice equanimity of mind.
It is difficult not to gossip.
It is difficult to meet a Good and Wise Advisor.
It is difficult to see one's own nature and study the Dharma.
It is difficult to see a state and not be moved by it.
It is difficult to have a good understanding of skill-in-means.

- Sutra in Forty Two Sections

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