余裕
Composure/Emotional Space
2024-03-29 18:00:00
It's believed that in life, having extra emotional space is paramount.
However, ironically, people (sentient beings) often find themselves in situations where they lack space in their hearts precisely because they have it.
This is because, despite acting with composure, they fail to achieve sufficient satisfaction, leading to confusion. This, in turn, can escalate into erratic behavior without even realizing it, ultimately resulting in a situation where there is no room for composure.
By the way, the underlying reason why people fall into such situations is because composure becomes tied to desires.
Regarding this, in the original Buddhist scriptures of the Sakyamuni Buddha, we can see the following principle:
1. O desire, I know your root. O desire, you arise from thoughts. I shall not think of you. Then, you will no longer appear to me.
2. From desire arises sorrow, from desire arises fear. If one is free from desire, there is no sorrow. Why would there be fear?
3. From pleasure arises sorrow, from pleasure arises fear. If one is free from pleasure, there is no sorrow. Why would there be fear?
4. When the fruit is ripe, the tip is sweet, but when one tastes it eagerly, it becomes bitter. ---Desire consumes foolish beings like fire consumes those who hold onto a torch.
5. 6. Saints do not consider the iron, wood, or hemp-made chains as strong bonds. But those whose minds are tainted by desire and who are dull-witted are drawn to their wives and children—this, the saints consider as strong bonds. They are exceedingly strong in every aspect and difficult to escape from. They cut even these off, without looking back, and renounce sensual pleasures to wander on the path of pilgrimage.
7. Various beautiful things in the world are not desire itself. Desire arises from human thoughts and passions. Various beautiful things in the world always exist as they are. However, wise people restrain their desires for them and guide themselves. (Udana Varga, Chapter Two: Desire, translated by Hajime Nakamura. Iwanami-Bunko)
In another Buddhist scripture:
64. A foolish person may serve a wise one all their life, yet never know the truth, just as a spoon cannot taste the flavor of the soup.
65. A wise person may serve a sage for a moment and immediately know the truth, just as the tongue immediately knows the flavor of the soup.
66.Foolish people behave toward themselves as enemies, committing evil deeds and bearing bitter fruits. (Dhammapada, Chapter Five: The Fool, translated by Hajime Nakamura, Iwanami-Bunko)
Now, the principle taught to prevent beings from falling into such situations is that one should diligently cultivate virtue.
Here, virtue refers to "endurance," "sincerity," "generosity," and "self-control."
In other words, by directing composure towards such matters, it aims to prevent it from becoming a source of recklessness and to instead lead to the accumulation of virtue.
Furthermore, it is taught that if someone lacking composure deliberately engages in virtuous conduct, even greater merit will be accumulated.
[Once, the Venerable One] resided in the Jetavana Grove in the city of Sāvatthī, in the garden of the Anāthapindika, [the wealthy man who provided food for the solitary ones].
At that time, many Satullapa gods, with their radiant appearances, illuminated the entire Jetavana Grove during the night and approached the Venerable One. Upon reaching him, they greeted the Venerable One and stood by his side.
One of the gods who stood by his side joyfully spoke thus to the Venerable One:
"Friend, giving is a good thing. It is not done out of stinginess or laziness. Giving is done by those who expect merit, discern reason, and anticipate it."
Then another god who was present, rejoicing, spoke thus to the Venerable One:
"Friend, giving is a good thing. Even from poverty, giving is a good thing. Some people share from their poverty, while others, even though they are wealthy, do not give. If one shares from poverty, it is considered equivalent to a thousandfold." (Dialogue with the Gods - Samyutta Nikaya I, translated by Hajime Nakamura, Iwanami-Bunko)
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