Nếu muốn người khác được hạnh phúc, hãy thực tập từ bi. Nếu muốn chính mình được hạnh phúc, hãy thực tập từ bi.Đức Đạt-lai Lạt-ma XIV
Ngu dốt không đáng xấu hổ bằng kẻ không chịu học. (Being ignorant is not so much a shame, as being unwilling to learn.)Benjamin Franklin
Cuộc sống là một sự liên kết nhiệm mầu mà chúng ta không bao giờ có thể tìm được hạnh phúc thật sự khi chưa nhận ra mối liên kết ấy.Tủ sách Rộng Mở Tâm Hồn
Bạn có biết là những người thành đạt hơn bạn vẫn đang cố gắng nhiều hơn cả bạn?Sưu tầm
Thước đo giá trị con người chúng ta là những gì ta làm được bằng vào chính những gì ta sẵn có. (The measure of who we are is what we do with what we have.)Vince Lombardi
Chiến thắng hàng ngàn quân địch cũng không bằng tự thắng được mình. Kinh Pháp cú
Cho dù người ta có tin vào tôn giáo hay không, có tin vào sự tái sinh hay không, thì ai ai cũng đều phải trân trọng lòng tốt và tâm từ bi. (Whether one believes in a religion or not, and whether one believes in rebirth or not, there isn't anyone who doesn't appreciate kindness and compassion.)Đức Đạt-lai Lạt-ma XIV
Nên biết rằng tâm nóng giận còn hơn cả lửa dữ, phải thường phòng hộ không để cho nhập vào. Giặc cướp công đức không gì hơn tâm nóng giận.Kinh Lời dạy cuối cùng
Người ta có hai cách để học hỏi. Một là đọc sách và hai là gần gũi với những người khôn ngoan hơn mình. (A man only learns in two ways, one by reading, and the other by association with smarter people.)Will Rogers
Tôi tìm thấy hy vọng trong những ngày đen tối nhất và hướng về những gì tươi sáng nhất mà không phê phán hiện thực. (I find hope in the darkest of days, and focus in the brightest. I do not judge the universe.)Đức Đạt-lai Lạt-ma XIV
Trang chủ- Danh mục
- TỦ SÁCH RỘNG MỞ TÂM HỒN
- Open Heart, Clear Mind
- 8. Catching the thief
Trang chủ »» Danh mục »» TỦ SÁCH RỘNG MỞ TÂM HỒN »» Open Heart, Clear Mind »» 8. Catching the thief »»
Open Heart, Clear Mind
»» 8. Catching the thief
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- Forward (H. H. Dalai Lama)
- Introduction and overview
- Part I: The Buddhist approach
- Part II: Working effectively with emotions. 1. Where is happiness
- 2. Taking the ache out of attachment
- 3. Love vs attachment
- 4. Managing anger
- 5. Closed-mindedness
- 6. Accurately viewing ourselves
- 7. From jealousy to joy
- »» 8. Catching the thief
- 9. The culprit: selfishness
- Part III: Our current situation - 1. Rebirth
- 2. Karma
- 3. Cyclic existence
- Part IV: Our potential for growth - 1. Buddha nature
- 2. Our precious human life
- Part V: The path to enlightenment - 1. The Four Noble Truths
- 2. The determination to be free
- 3. Ethics
- 4. Nurturing altruism
- 5. Wisdom realizing reality
- 6. Meditation
- 7. Taking refuge
- Part VI: History and traditions - 1. The Buddha’s life and the growth of Buddhism
- 2. A survey of Buddhist traditions today
- Part VII: Compassion in action
- Glossary
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Recognizing the disturbing attitudes
In order to recognize the disturbing attitudes when they devi-ously appear in our minds, we need mindfulness and introspective alertness. Once we’ve made the determination to act, speak and think in beneficial ways, mindfulness prevents us from getting distracted. Introspective alertness makes us aware of what we are doing, saying and thinking, and if it notices a disturbing attitude, it alerts us to the danger. The Kadampa Buddhist tradition in Tibet recommends:
When sitting alone, watch your mind.
When in public, watch your speech.
Because our lives are busy, we’re often unaware of what is going on inside us. We’re preoccupied with going here and there, doing this and planning that. After a while we feel we don’t know ourselves very well, since our attention is always directed outwards. To remedy this, it’s important to have some “quiet time” each day, time to relax and be alone. We can read some helpful literature, or just sit and reflect. It’s good to review what has happened each day: what we did and why, what others said and did and how we reacted, what we thought and felt that was expressed and unexpressed.
This quiet time gives us the opportunity to “digest” what we experience, to be aware of what we thought and felt. We may observe that we were sympathetic to someone’s difficulty; we may discover that we didn’t get upset in a situation that would generally have disturbed us. We’ll see progress in our cultivation of positive mindstates and will rejoice and congratulate ourselves-without getting proud of course!
On the other hand, we may notice an uncomfortable feeling and ask ourselves, “Was I angry then? Was I jealous? Attached? Proud? Closed-minded?” Being honest with ourselves, we’ll be willing to admit when we had unrealistic or harmful attitudes. There’s no need to judge ourselves for having them. They are simply there. We’re ordinary beings, so naturally destructive emotions sometimes arise. There’s no reason to feel guilty about them, nor should we ignore them.
To resolve these uncomfortable emotions, we can practice the techniques explained in the preceding chapters. For example, we may notice that our interpretation of a situation was narrow, causing us to become angry. If we examine closely, we can pinpoint the falsity of that projection. We’ll then try to see the situation from a more realistic and kind viewpoint. In this way, we’ll let go of the uncomfortable emotion. Afterwards, we can determine to be more mindful in the future, so that we won’t physically and verbally act upon such disturbing attitudes.
Over a period of time, we’ll notice that one of the disturbing attitudes occurs more frequently in us than the others. This is the one to be especially aware of in our daily lives. During our quiet time each day, we can gradually train ourselves in a more open and compassionate perspective. Thus, our benefIcial outlooks will become more habitual, and situations will begin to appear differently to us. Then, when similar events arise during the day, we’ll have a better chance of catching the false projections and disturbing attitudes before they take charge of us.
By gradually freeing ourselves from wrong conceptions and transforming our mental outlook, we’ll enjoy life much more and will be of more benefit to others. In this way, our lives can become very meaningful.
In order to recognize the disturbing attitudes when they devi-ously appear in our minds, we need mindfulness and introspective alertness. Once we’ve made the determination to act, speak and think in beneficial ways, mindfulness prevents us from getting distracted. Introspective alertness makes us aware of what we are doing, saying and thinking, and if it notices a disturbing attitude, it alerts us to the danger. The Kadampa Buddhist tradition in Tibet recommends:
When sitting alone, watch your mind.
When in public, watch your speech.
Because our lives are busy, we’re often unaware of what is going on inside us. We’re preoccupied with going here and there, doing this and planning that. After a while we feel we don’t know ourselves very well, since our attention is always directed outwards. To remedy this, it’s important to have some “quiet time” each day, time to relax and be alone. We can read some helpful literature, or just sit and reflect. It’s good to review what has happened each day: what we did and why, what others said and did and how we reacted, what we thought and felt that was expressed and unexpressed.
This quiet time gives us the opportunity to “digest” what we experience, to be aware of what we thought and felt. We may observe that we were sympathetic to someone’s difficulty; we may discover that we didn’t get upset in a situation that would generally have disturbed us. We’ll see progress in our cultivation of positive mindstates and will rejoice and congratulate ourselves-without getting proud of course!
On the other hand, we may notice an uncomfortable feeling and ask ourselves, “Was I angry then? Was I jealous? Attached? Proud? Closed-minded?” Being honest with ourselves, we’ll be willing to admit when we had unrealistic or harmful attitudes. There’s no need to judge ourselves for having them. They are simply there. We’re ordinary beings, so naturally destructive emotions sometimes arise. There’s no reason to feel guilty about them, nor should we ignore them.
To resolve these uncomfortable emotions, we can practice the techniques explained in the preceding chapters. For example, we may notice that our interpretation of a situation was narrow, causing us to become angry. If we examine closely, we can pinpoint the falsity of that projection. We’ll then try to see the situation from a more realistic and kind viewpoint. In this way, we’ll let go of the uncomfortable emotion. Afterwards, we can determine to be more mindful in the future, so that we won’t physically and verbally act upon such disturbing attitudes.
Over a period of time, we’ll notice that one of the disturbing attitudes occurs more frequently in us than the others. This is the one to be especially aware of in our daily lives. During our quiet time each day, we can gradually train ourselves in a more open and compassionate perspective. Thus, our benefIcial outlooks will become more habitual, and situations will begin to appear differently to us. Then, when similar events arise during the day, we’ll have a better chance of catching the false projections and disturbing attitudes before they take charge of us.
By gradually freeing ourselves from wrong conceptions and transforming our mental outlook, we’ll enjoy life much more and will be of more benefit to others. In this way, our lives can become very meaningful.
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