Sunny对《Why Buddhism is True》的笔记(5)

Why Buddhism is True
  • 书名: Why Buddhism is True
  • 作者: Robert Wright
  • 副标题: The Science and Philosophy of Meditation and Enlightenment
  • 页数: 336
  • 出版社: Simon & Schuster
  • 出版年: 2017-8-8
  • 第10页

    Ultimately, happiness comes down to choosing between the discomfort of becoming aware of your mental afflictions and the discomfort of being ruled by them. what he meant is that if you want to liberate yourself from the parts of the mind that keep you from realizing true happiness, you have to first become aware of them, which can be unpleasant.

    2017-12-19 10:26:04 回应
  • 第100页
    So we have three things that can change about people who sense a mating opportunity: they can become crowd-averse, suddenly partial to intimate environments; their intertemporal utility function can get recalibrated; and their career goals, at least for the time being, can become materialistic. These three changes hardly exhaust the list of things that can happen to a person's mind in mating mode. But already you can see why it's tempting to think that a module - or a "Subself,", as Kenrick and Griskevicius put it - take control of the mind when people are in the presence of potential mate who strikes them as attractive.
    ---
    Buddhist thought and modern psychology converge on this point: in human life as it's ordinarily lived, there is no one self, no conscious CEO, that runs the showp rather, there seem to be a series of selves that take turns running the show - and, in a sense, sezing control of the show. If the way they seize control of the show is through feelings, it stands to reason that one way to change the show is to change the role feelings play in everyday life. I'm not aware of a better way to do that than mindfulness meditation.
    2017-12-29 09:26:58 回应
  • 第135页
    A New Approach
    RAIN. First you Recognize the feeling. Then you Accept the feeling (rather than try to drive it zway). Then you Investigate the feeling and its relationship to your body. Finally, the N stands for Nonidentification, or equivalently, Nonattachment. Which is a nice note to end on, since not being attached to things was the Buddha's all-purpose prescription for what ails us.
    Reason alone can never be a motive to any action of the will.
    2017-12-31 00:19:19 回应
  • 第266页
    There's a lot to dislike bout the world we're born into. It's a world in which, as the Buddha noted, our natural way of seeing, and of being, leads us to suffer and to inflict suffering on others. And it's a world that, as we now know, was bound to be that way, given that life on this planet was created by ntural selection. Still, it may also be a world in which metaphysical truth, moral truth, and happiness can align, and a world that, as you start to realize that alignment, appears more and more beautiful. If so, this hiddend order - an order that seems to lie at a level deeper than natural selection itself - is something to marvel at. And it's something I'm increasingly thankful for.
    2017-12-31 00:21:34 回应
  • 第270页
    here are some Buddhist "truth": 1. Human beings often fail to see the world clearly, and this can lead them to suffer and to make others suffer. This costly misapprehension of the world can assume various forms, described in various ways in different Buddhist texts.
    2. Humans tend to anticipate more in the way of enduring satisfaction from the attainment of goals than will in fact transpire. This illusion, and the resulting mind-set of perpetual aspiration, amkes sense as a product of natural selection, but it's not exactly a recipe for lifelong happiness.
    3. Dukkha is a relentlessly recurring part of life as life is ordinarily lived. This fact is less evident if you translate dukkha as it's conventionally translated - as "suffering" pure and simple - than if you translate it as involving a big component of "unsatisfactoriness." Organisms, including humans, are designed by natural selection to react to their environments in ways that will make things "better" (in natural selection's sense of the term). This means they are almost always, at some level, scanning the horizon for things to be unhappy about, uncomfortable with, unsatisfied with.
    4. The source of dukha identified in the Four Noble Truths - tanha, translated as "thirst" or "craving" or "desire" -makes sense against the backdrop of evolution. Tanha, as the source of suffering.
    5. The two basic feelings that sponsor dukkha - the two sides of tanha, a clinging attraction to things and an aversion to things - needn't enslave us as they tend to do. Meditative dsiciplines such as mindfulness meditation can weaken the grip they exert.
    6. Our intuitive conception of the "self" is mislaeding at best. We tend to uncritically embrace all kinds of thoughts and feelings as "ours", as part of us, when in fact that identification is optional. Throught meditation, how to make the identification less reflexive can reduce suffering.
    7. The "self" simply doesn't exist.
    8. The "interior" version of the not-self experience is corroborated.
    9. Moral validity.
    10. The instuition that objects and beings we perceive have "essences" is, as the Buddhist doctrine of emptiness holds, an illusion.
    11. The preceding point about essence and essentialism is one illustration of the broader proposition that not seeing the world clearly can lead not just to uor own suffering but to bad conduct in the sense of making others suffer needlessly.
    12. the rubric of "awareness of conditioning," where "conditioning" means, roughly speaking, causes. Mindfulness meditation involves increased attentiveness to the things that cause our behavior - attentiveness to the things that cause our behavior - attentiveness to hwo perceptions influence our internal states and how certain internal states lead to other internal states and to behaviors.
    A fairly literal escape from chains of influence that had previously bound us and often, to which we had previously been blind.

    2017-12-31 00:35:30 回应

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