Best Life tips for happiness.

Best Life tips for happiness.

Best Life tips for happiness.
Best Life tips for happiness.

Best Life tips for happiness.

The Reality of Life: Pain

Suffering and unhappiness are life’s THIRD MARK. Simply stated, we suffer when we reject the honorable and unavoidable fact of transience and mortality.
We suffer due to three terrible misconceptions rather than because we are intrinsically wicked or deserve to be punished.

First, we anticipate that anything that is always changing should be understandable and predictable.

We suffer because we think that what is temporary is permanent.
Second, even though our actual condition is egoless, we act as though we are distinct from everyone and everything else and have a set identity.

We experience suffering because we mistake the openness of our existence for a strong, unshakeable ego.
Third, we search in the wrong areas for happiness.

This behavior was described by the Buddha as “mistaking misery for enjoyment.” We develop the habit of searching for something to reduce the tension in the present. As a result, we gradually lose the ability to tolerate even the fleeting pain or unease.

Addiction develops from a little change in energy—a tiny tightness in our gut, an ill-defined sense that something dreadful is going to happen. This is how we’re attempting to forecast the future.

We continue to be locked in the recurring pattern of increasing our unhappiness because we believe that what constantly causes us to suffer will make us happy.

Fear and Hope

THE eight worldly dharmas are one of the fundamental Buddhist teachings on hope and fear. These are four opposites in pairs: four things we enjoy and cling to, and four things we detest and want to steer clear of. The main point is that we experience suffering when we are entangled in the eight worldly dharmas.

First off, we enjoy and value pleasure. In contrast, we detest suffering.
Second, we like and attach value to compliments. We make an effort to stay away from criticism and responsibility.

Third, we are attracted to and enjoy celebrities. Disgrace is something we want to avoid.
Finally, we have a strong attachment to success and achieving our goals. We hate to lose what we have.

These four pairs of opposites—pleasure and pain, praise and blame, fame and shame, and wealth and loss—are said to be what keep us caught in the suffering of samsara, according to this very straightforward teaching.

We could think that we need to make some effort to get rid of these emotions of pleasure and pain, gain and loss, credit and blame, and fame and shame.

A more practical strategy is to get to know them well, observe how they affect us, how they influence how we interpret the world, and how weak they really are. The eight worldly dharmas thus become the tools for developing wisdom, kindness, and contentment.

Linger less (and Do Something Different)

The secret to feeling at ease with your body, mind, and emotions and deserving of the right to live on this planet is being able to relax. You could hear the phrase “Always retain just a pleasant mentality” and begin berating yourself for never being joyful, for instance. That kind of testimony is a little burdensome.

The worst bummer in the world is this earnestness, this seriousness about everything in our lives—even practice—this goal-oriented, we’re-going-to-do-it-or-else mentality.

We are so serious about everything that there is no sense of appreciation. A happy mind, on the other hand, is quite commonplace and at ease. So, let it go.

Make it less of a huge deal.

You start to develop a sense of humor when you want to relax.
Your somber frame of mind keeps popping. In addition to a sense of humor, curiosity, paying attention, and taking an interest in the world around you are fundamental components of a joyful mind.

Happiness is not necessary, although it does help to be interested without being too critical. You may even be interested in it if you have a critical mindset.

Curiosity inspires optimism. Simply remembering to act differently also qualifies. Sometimes it helps to just break the cycle because we are so ingrained in this feeling of burden—Big Deal Joy and Big Deal Unhappiness—that we cannot escape. Anything unusual will be beneficial.

You can do anything out of the ordinary, such as walk to the window and gaze at the sky, splash cold water on your face, sing while taking a shower, or go running. Things start to get more jovial in that way.

Reminders: The Four

The warrior-bodhisattva always strives to return to the present moment for four excellent reasons, which are known as THE FOUR REMINDERS. As follows:

  1. The birth of our priceless human race. All kinds of ideas, sentiments, and emotions come and go, just like the weather, but that doesn’t mean we should lose sight of how wonderful the circumstance is. Our ability to hear these lessons, put them into practice, and open our hearts to others is a result of our human birth.
  2. The impermanence reality. Life is ephemeral in its core. The next second might be the end of your life! Understanding impermanence may help you learn several coping strategies. You can allow yourself to be scared. The awareness of your fear might make you feel more appreciative of the value of human birth and the chance to practice.
  3. The karma principle. Each action has an outcome. You plant the seeds of awareness for your own future each time you are prepared to recognize your thoughts and return to the spontaneity of the present moment. By striving to let go of your usual routine and trying something new, you are developing intrinsic basic wakefulness. Only you have the ability to do this. Life is valuable, it’s short, and you can make the most of it.
  4. The futility of samsara. Samsara favors death above life. It results from a constant effort to establish safe spaces. We get trapped in this situation because, however how painful it may be, we cling to a quirky little identity that provides us with a sense of security. The fourth reminder is that this tactic is ineffective.
    Hell and Heaven
    Tell me the nature of heaven and hell, a BIG, BURLY SAMURAI requests of a Zen master.
    The Zen teacher asks, “Why should I tell a scruffy, dirty, wretched slob like you? ” as he turns to face him. Do you believe I should tell you anything, a worm like you?”
    The samurai, consumed with wrath, takes his sword and prepares to chop off the master’s head.
    That’s hell, says the Zen master.
    The samurai realizes right away that he has just created his own hell, which is hot and dark and is full of hate, self-preservation, rage, and resentment. He realizes that he was in such a bad place that he was prepared to murder someone. He bows in appreciation for this revelation as tears well up in his eyes and he clasps his hands together.
    That’s bliss, the Zen master declares.
    The warrior-bodhisattva does not believe that paradise is better than hell or that we should abandon our search for hell altogether. Instead, we urge ourselves to cultivate an open mind and a heart to everything, including heaven and hell. We can only comprehend that no matter what happens, we are always in the center of a holy zone with this type of calmness. We can only understand that everything that enters our circle is there to teach us what we need to know when we are calm and collected.

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