The capacity to judgeThanissaro Bhikkhu - Nguyen Van Nghe Service When the Buddha told Ananda that he wanted to practice integrity, they must have been a good intellectual, he did not say anything as an affirmation of heart and compassion of others. He outlined three unpleasant truths - on delusion and trust - things requires us to have the capacity to judge clearly. The first truth is you can not really rely on themselves for self-delusion that all of his. When confused, you do not know his delusions. You need to have reliable help from outside to show you clearly. So when the Buddha advised the Ca-lam (Kalamas) to get themselves known, one of the things he said to them to know for yourself is to know their behavior is often the wise position to judge how no. When advised of his son-la La-almost see his actions caused the harm, the Sun-authors have a good discussion with intellectuals in the process of learning. If so Chun-old knows how to be honest with others - and ourselves - about our mistakes and simultaneous access to the knowledge of him. Religious author will continue his re-transfer Falun Gong. So, if you really want to become skillful in thought, word and action, you need a good intellectuals see only what you yourself do not know. Since you are very hard to see these things when I was with the bad behavior, it is mainly the duty of intellectuals is an improvement indicating mistakes-because only when you know you could mistake repair them, and only when you repair them before a benefit from the love of the good when intellectuals pointed to his guilt.
"If that location wise, only error and blame. As the only burial place of gold. Let's close the place! Close to people like that, only better, not bad "
(Dhammapada 76 HT. Thich Minh Chau translated)
When making judgments about your mistakes, improve the intellectual as a horse trainer to the Buddha. He asked him to train his horses like? He replied that some horses fit training gently, others only in accordance with the tough training, others combine both training, but if a horse does not comply with any type of training, he will kill to keep horses that reputation has been training methods from succeeding generations. Then the horse trainer asked the Buddha whether he taught his disciples how. Buddha replied: "Just like that." Some disciples inconsistent with gentle criticism, some of them to take tough criticism and for others to use both, but if a student does not meet the criticism that both, he will kill them disciples. The horse trainer shocked to hear that the Buddha said and understood when he explained, he said "kill" the implying something: He will not continue to teach his disciples that again, so that is killed chances of progress in the practice.
Therefore, a prerequisite for maintaining a good position as intellectuals we must be willing to accept the criticism of that person, even the words gentle and harsh words. So the Buddha told his disciples who do not teach for money, because the payer is a decision we have to teach them something and it rarely pays to listen to the criticism they need to hear . But even if the teacher free of charge, we can meet Monday uncomfortable truth that the Buddha was talking about: You can not anyone to open up the. Ability to judge our strength and power because it can generate benefits or long-term harm, we must focus on improving the selection of intellectuals. Do not fall into the trap of easy or hasty criticism - criticism based on the love-hate feelings without thinking, without much thought, believing that the teacher is the guide for our benefit . Instead of doing so, you be careful in choosing who you will accept the judgments of the people that do.
Of course this may sound like a paradox. You need a good teacher to help you develop the capacity to judge, but you should have good ability to judge who can recognize a good teacher, and although it is not an easy method to avoid the paradox, but if you are willing to learn from their experiences, let me know if I can find anything on the path of learning. In fact his teachings on how to choose a good intellectual exercise is a preliminary depth perception; learn how to develop the capacity to judge carefully the more you can become a good intellectual, first to himself and then of those around her.
The first step in the caution is to understand how to judge a useful means. You do not think of a judge sitting in a chair and was sentenced to court are guilty or innocent, but let's think about a piano teacher was sitting listening to you play. She did not make final judgments about the potential to become your pianist. Instead, teachers are evaluating a job going on: listen to your playing, listening to you perform that mission was successful or not. If it fails, the teacher must find out whether the problem is caused by intent or implementation of that intention, to make useful suggestions, and then you try to walk back to the forum. She went on like this until she was satisfied with the beat of your forum. Important principle is never to judge her for who you. Instead, teachers should focus on your actions are always looking for rare and better ways to improve your actions to achieve those standards every day higher.
In the meantime, you also learn from teacher assessment measuring their colonies; think more carefully about their intentions, listen more carefully measuring their colonies. Development standards for what consequences bring and how to think creatively almost find ways to improve my typing now. What matters most is that you are learning to focus their judgments in rating their colonies - you will easily recognize bad habits and give them to the habits rather than skillful.
Of course when you are a teacher assess your progress as you play a certain song that is also part of a longer process in assessing whether the relationship has gone well so no. The teacher must evaluate, over time, see if you can learn something through the guidance of her and you also do not work evaluation. But as previously mentioned, both judge none of the other values. She just based on your progress to determine if she has pinned their useless when you continue to receive students. You assess the security of the teacher's advice really help you play well to some extent. If one person decides to terminate the relationship, it can not because you are a bad student, but only because her teacher is not right for you, or you do not have the student match her teacher.
Similarly, when you evaluate a person can become your masters, remember that Buddhism does not have the Final Judgement. When looking for a teacher, you want a teacher who will assess your actions as a work in progress and you need to apply the same standards so that when evaluating teachers. And you do not try to play a role too much for the review is to assess the intrinsic value of that person. Simple, you only assess whether the actions of the teacher which reflects whether or not the skills that you want to learn and spiritual qualities-which is a type of action-that you will believe concept where a coach or a mentor. After all, the only way we know other people is through their work and our judgments also do so. However, because we are evaluating whether we want to acquire the standards of another person as his benchmark, we evaluate what they are doing is not a job too much. And it is for us to protect themselves, and to protect us, the Buddha advised us to search for two qualities in which a teacher: wisdom and integrity. To assess these qualities, we need time and sensitivity, so that the Buddha advised us more willing to contact the person and to really see who eyed observation that the How does.
A time when the Persian king-anonymous visit to the Buddha, has a naked ascetic passed near that place. The king approached them, they knelt down and bowed. Done said the king back to the Buddha and asked him: "The ascetic that does not deserve to pay homage? ". He replied that the king can only be fairly satisfactory answer to that question after the time has come in contact with them and only have eye for exquisite. The king praised the vigilance of the Buddha and added that: "The fact that the surveillance of the children. They recently went back to scout the enemy and slice half time, after showering and dressing on their return home happy time with their families "so you can not judge others just by the impression the original. It is easy to pretend to sound brainer. In the past, it is often easy to be impressed by the extreme asceticism; now, the ads for books and teaching retreats study shows we are attracted by the standard upside , but the principle is still to impress one.
For from you time and unnecessary hardship in the search. Buddha has noted four early warning signs indicates that the potential has no intellectual honesty or worthy of our trust. There are two warning signs of unreliable intelligence: The first sign is when people are not grateful for the assistance they receive - especially the help of the father of the position or their teacher. Those who have no gratitude will appreciate the good do not know, do not know you in an effort to help others, and so surely they would not attempt to help others. Second sign is that they do not respect the principle of retribution. Either they reject the notion that we have the freedom to choose, or are they preach that one can erase negative karma of another person has caused in the past. People of this type is unlikely that many would not attempt to become skillful in good faith and therefore they are not reliable guides.
On the dishonesty also has two warning signs: The first sign is when people do not feel ashamed to tell a deliberate lie, as the Buddha once said: "Such a person can do any wrong thing to do." Signs Monday when people do not argue a fair and candid; distort their opponents, jumped at taking those small gaps of the other side raised. Buddha said those who are not so significant for us to talk to them, and much less worthy of our respect for them as teachers. For those who do not reveal the early warning signs, the Buddha gives us advice how to evaluate the wisdom and the truthfulness of them in their actions over time. The question he wants you wonder is whether the actions of people that have expressed somewhat greed, hatred and delusion which causes people to see for themselves that they have knowledge of all things really do not know, or the person others do something does not bring the best interests of that person. To test the wisdom of the teacher, the Buddha advised him to notice the potential of how the first response to the question of what is skillful and what is evil, and see the teacher to deal with disasters, How adversity. To learn about honesty, you will find virtue in the person's daily activities, and the clarity of the teacher's communication with others. That teachers make excuses for not abiding by the law, lower down the rules on a par with their behavior or improve their behavior to a level commensurate with the rules. The teachers that have an advantage others do not fraudulent? If so, you should find a different teacher.
However, here we again meet Tuesday uncomfortable truth of the Buddha: You can not be a fair judge the truthfulness of others if you do not have the What are little honesty. This must be the most frustrating of all, because it requires you to accept responsibility for their judgments. If you want to test the potential of another good guide, then you too must pass a test. I saw it was like listening to a pianist. You play the piano as well, then your ability to judge the type of people now possible.
Fortunately, the Buddha also has instructions on how to develop honest, and does not require you to have a good start natural of birth. It only requires a good level of honesty and maturity: to be aware that our actions make all the changes in our life, so you must be very careful in his actions; willingness to admit his mistakes, with ourselves and with others, and willingness to learn from my mistakes so you do not keep it forever mistakes. As Buddha-la La-almost before you act by thought, word or work, you take a look at the results that you think your actions bring. If that action will harm you or someone else, do not do. If you have not seen before the damage at all, you carry. While you're doing, check whether you are causing harm not foresee what was not. If you can stop, otherwise continue until completed. After you're done, you look at the long-term results of their actions. If it causes a damaging something, you talk to someone in the process of learning. Be ashamed to know his faults, and decided not to relapse. If your actions do not harm anything, make it as fun and continue to practice cultivation.
When you practice this way, you learn the four key principles of the application the ability to judge a healthy way. First you judge your actions, not to judge yourself. If you know your self apart from his actions, then you tend to be willing to accept their mistakes and less defensive when others point to show you your mistakes. This principle also applies in the sense of shame that the Buddha recommended that you should feel for their mistakes. The shame is not aimed at you but in your actions - a shame that people feel pride when they do something unworthy of her and did not want to repeat it again. The shame of this kind does not make her weaker. It only helps you remember the lessons they have learned only.
This is also related to the key principles of the judge Monday healthy. It requires mindfulness according to the original meaning of the word; holding something in his mind. This kind of mindfulness is essential to develop your ability to judge, because it helps you remember the lessons you've learned over the years about what is effective and what is not is effective. Because we often try hard to forget our mistakes, we need to always practice mindful to remember the lessons we have learned about our mistakes so we do not learn to walk forever relearn that lesson forever.
Sometimes you hear the definition of mindfulness is non-judgmental state of mind, but that is not the Buddha explains how mindfulness. He often compares mindfulness to a janitor in the sense that it enables you to judge what should and should not do.
Just like the frontier fortress of the king with a doorman - wisdom, experience experience, intelligence - to not let on who he does not know, and just for the people he knew, for the purpose of protecting people in and prevent outsiders; Similarly, a subject map of the supreme order is mindful, very careful, cautious, remembering and being able to remember all the work has been done or has been said for a long time. Get mindfulness as the gatekeeper to his disciples the supreme degree what skillful abandon, give up what is to blame, what raised the innocent, and keep her with clarity.
Anguttara economic (Anguttaranikaya Nikaya) 7.63
So mindfulness actually played a vital role in developing the capacity to judge of you.
As you continue to try to apply the lessons I've learned, you check Tuesday broke the principle of fair judge: It's the lessons you learned from your mistakes will make a change, if you act based on those actions. Present moment is not necessarily when a new well that the lessons of today will become useless today. You can always find the new sophistication in applying the lessons of the past, but the outline of the creation of suffering and the cessation of suffering is always the same.
Wednesday principle is that you must learn how to derive benefit from the judgments of others. When you've chosen a way to deliver everything you want to accept the processing of such praise, but at the same time you also want to challenge the advice of that person. As the Buddha told his aunt, Mrs. Gotami, you can foot the legal challenge by reviewing the results it delivers solutions to bring to apply. If it leads to other valuable qualities such as glass part, humble, happy, energy and serenity, which is the true law. The legs this teach you at least have met the challenge has to be a good position not intellectuals. And you learn more and more how to judge yourself.
A few people may not agree that looking good attention intellectuals can bring benefit to me is a selfish and it is cruel when we challenge others to see is not satisfactory. But saying that it's not the focus of the problem. The benefit you get from love like this not just for you alone, and the intellectual challenge of improving their position, you are also challenging ourselves. when identified with the qualities of a good intellectual, you can make a person good intellectual capacity to others. Back to story collection hit the piano with a good piano teacher. When you play the piano better, you are not the only one who is now enjoying his fingers. You as well as bring you more fun for others. You now understand more clearly the type, the better you can teach to those who sincerely want to learn now with you. That is how the lineage preacher commercial is set to bring benefits to the world.
So when you search for a good intellectual, you are approaching a lineage of the wise, extend back to take the Buddha, and help expand into the future. Joined lineage may require accepting responsibility for his actions. But if you are willing to cope with challenges, you accept the power of man to judge this - the energy that would otherwise have been trained can easily cause the harm - and practice it for the purpose greater than kindness.
Principle: The Power of Judgement, from Tricycle Magazine, winter of 2010.
Thanissaro Bhikkhu is an American Buddhist monk Tong Lam lineage of Thailand, is considered the most authoritative and canonical language Pali. He is abbot of Metta Forest Monastery in the suburbs of San Diego, California, USA.END=VIETNAMESE TRANSLATE ENGLISH BY BACH LIEN HOA.NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).24/1/2012. |
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