The Dalai Lama’s Little Book of Wisdom. Литагент HarperCollins USD
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lives. How one creates that smile largely depends on one’s own attitude. It is illogical to expect smiles from others if one does not smile oneself. Therefore, one can see that many things depend on one’s own behaviour.
The important thing is to use human intelligence and judgement, and to be mindful of the benefits for long-term and short-term happiness. Up to a certain point, the body itself is a good indicator. For instance, if some sort of food causes you discomfort one day, then later you will not want to consume that type of food. It seems that at a certain stage the body itself can tell us what is suitable for well-being and happiness and what is not.
Sometimes your intelligence may oppose your immediate desire because it knows the long-term consequences. Thus, the role of intelligence is to determine the positive and negative potential of an event or factor which could have both positive and negative results. It is the role of intelligence, with the full awareness that is provided by education, to judge and accordingly utilize the potential for one’s own benefit or well-being.
If we examine our mental world, we find that there are various mental factors which have both positive and negative aspects. For instance, we can look at two types which are quite similar: one is self-confidence and the other is conceit or pride. Both of them are similar in that they are uplifting states of mind which give you a certain degree of confidence and boldness. But conceit and pride tend to lead to more negative consequences, whereas self-confidence tends to lead to more positive consequences. I usually make a distinction between different types of ego. One type of ego is self-cherishing in order to get some benefit for itself, disregarding the rights of others. This is the negative ego. Another ego says, ‘I must be a good human being. I must serve. I must take full responsibility.’ That kind of strong feeling of ‘I’ or self opposes some of our negative emotions.
So there are two types of ego, and wisdom or intelligence makes a distinction. Similarly, we must be able to distinguish between genuine humility and a lack of confidence. One may mistake the two because both of these are sort of slightly humbling mental functions, but one is positive and the other is negative.
There is both positive and negative desire. For instance, the Mahayana Buddhist literature mentions two desires or two aspirations. One is the aspiration to be of benefit to all sentient beings and the other is the aspiration to attain fully the Enlightened state for that purpose. Without these two types of aspiration, the attainment of full Enlightenment is impossible. But there are also negative things which result from desire. The antidote to this negative desire is contentment. There are always extremes, but the middle way is the proper way.
The sense of contentment is a key factor for attaining happiness. Bodily health, material wealth and companions and friends are three factors for happiness. Contentment is the key that will determine the outcome of your relations with all three of these factors.
When our attitude towards our material possessions and wealth is not proper, it can lead to an extreme attachment towards such things as our property, houses and belongings. This can lead to an inability to feel contented. If that happens, then one will always remain in a state of dissatisfaction, always wanting more. In a way, one is then really poor, because the suffering of poverty is the suffering of wanting something and feeling the lack of it.
Now when we talk about objects of enjoyment or desire and material well-being, Buddhist literature mentions five types of objects of desire: form, sound, odours, tastes and tactile sensations. Whether or not these objects of enjoyment give rise to happiness, satisfaction and contentment, or conversely, give rise to suffering and dissatisfaction depends very much on how you apply your faculty of intelligence. Our behaviour in our daily lives is the key factor in determining whether these really produce genuine, long-lasting satisfaction or not. Much depends on our own attitude. And for this mental factor, motivation is the key thing.
In Buddhist literature, human life is seen as a favourable form of existence or rebirth. There are various factors that could complement the favourable existence as a human being, such as having a long life, good health, material possessions and eloquence so that one can relate to others in a more beneficial way. But whether or not these conditions lead to a more beneficial existence or a more harmful one depends very much on how you utilize them and whether or not you apply the faculty of intelligence.
Buddhist literature mentions practice of the Six Perfections. For instance, in the case of acquiring ma-terial possessions, according to Buddhism, generosity and the act of giving are seen as causes of wealth. But in order to practise generosity and giving successfully, one must first of all have a sound ethical discipline. And that ethical discipline can come about only if one has the ability to bear hardships when confronted with them. For that you also need a certain degree of joyful effort.
In order to practise the application of joyful effort successfully, one must have the ability to concentrate, to focus on events, actions or goals. That in turn depends on whether or not you have the ability to exercise your power of judgement, to judge between what is desirable and what is undesirable, what is negative and what is positive.
How do we go about implementing in our daily lives the principles which are stipulated in the practice of the Six Perfections? Buddhism recommends living one’s life within the ethical discipline of observance of what are known as the Ten Precepts, or Avoidance of the Ten Negative Actions. Most of the Negative Actions are common denominators of all religious traditions. They are seen as negative or undesirable for society in general, regardless of any religious point of view.
Good conduct is the way in which life becomes more meaningful, more constructive and more peaceful. For this, much depends on our own behaviour and our mental attitude.
PART TWO FACING DEATH AND DYING
The issue of facing death in a peaceful manner is a very difficult one. According to common sense, there seem to be two ways of dealing with the problem and the suffering. The first is simply to try to avoid the problem, to put it out of your mind, even though the reality of that problem is still there and it is not minimized. Another way of dealing with this issue is to look directly at the problem and analyse it, make it familiar to you and make it clear that it is a part of all our lives.
Illness happens. It is not something exceptional; it is part of nature and a fact of life. Of course we have every right to avoid illness and pain, but in spite of that effort, when illness happens it is better to accept it. While you should make every effort to cure it as soon as possible, you should have no extra mental burden. As the great Indian scholar Shantideva has said: ‘If there is a way to overcome the suffering, then there is no need to worry; if there is no way to overcome the suffering, then there is no use in worrying.’ That kind of rational attitude is quite useful.
Death is a part of all our lives. Whether we like it or not, it is bound to happen. Instead of avoiding thinking about it, it is better to understand its meaning. We all have the same body, the same human flesh, and therefore we will all die. There is a big difference, of course, between natural death and accidental death, but basically death will come sooner or later. If from the beginning your attitude is, ‘Yes, death is part of our lives’, then it may be easier to face.
There are two distinct approaches to dealing with a problem. One is to simply avoid it by not thinking about it. The other, which is much more effective, is to face it directly so that you are already conscious of it. Generally there are two types of problem or suffering: with one type, it is possible that, by adopting a certain attitude, one will be able to actually reduce the force and level of suffering and anxiety. However, there could be other types of problems and suffering for which adopting a certain type of attitude and way of thinking may not necessarily reduce the level of suffering, but which would still prepare you to face it.
When unfortunate things happen in our lives there are two possible results. One possibility is mental unrest, anxiety, fear, doubt, frustration and eventually depression, and, in the worst case,