1. 7 Ways to Deal with Annoying People and Still Get Things Done

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     1. Listen.
    A lot of conflicts are based in misunderstandings, so always make sure you’re getting everything, It can be easy enough to tune someone out when they annoy you; the trick is to use careful questioning to focus the other person on the topic at hand so they give you what you need and avoid straying too far. Poor listening leads to misunderstandings that need clarification – which means more time spent with someone you’d really rather not be around.

    2. Repeat everything.
    Besides the tendency to tune out people you’d rather avoid, our feelings about another person can color our perception of what they’re saying. To avoid this, repeat back any instructions, questions, or other problems they pose to you to make sure you absolutely understand  what they’re saying. Give them a chance to correct you before you go off half-cocked, sure you know what “that kind of person” wants.

    3. Keep your cool.
    It’s tempting to want to argue with people who rub you the wrong way, or to lose it and start pointing out their faults. Don’t do that! Unless they’re wrong  about something  that directly and materially affects you, don’t bother – starting a debate or, worse, an argument will only prolong your agony – and neither of you is likely to change your mind. Save the debates for when you’re with friends whose opinions matter to you.

    4. Be clear about boundaries.
    You don’t have to be friends with everyone. Which means you don’t have to do favors for everyone who asks. If someone’s encroaching on your time, simply tell them, “I’m sure this is important to you but it simply isn’t a priority for me right now. I really need to work on x and not y.” Again, there’s no need to be mean, just redirect the conversations whenever conversation drifts into areas that aren’t relevant and where you know you’ll be annoyed.

    5. Fight fire with ice.
    The  worst thing you can do with an angry or irrational person is engage him or her. In the heat of aggression, any word or action interpreted as aggressive in response will only trigger more aggression – and most of the item, if someone is upset and railing about it, every word and action will be read as aggression. As hard as it might seem to do, the best thing is to sit quietly and let them spend themselves ranting and raving, and then ask if they’d like to schedule a time to discuss the matter more calmly and return to whatever you were doing. If this sets off another round of yelling, simply wait it out and repeat.

    It sucks, but the bottom line is you have nothing to gain by engaging with an irate person in the heat of the moment. And while it may seem that you’re giving up control of the situation – after all, you’re sitting there passively taking it all in, even abuse – most people feel ashamed and contrite after an outburst, especially one in which their target clearly was not responding to or inciting them, which puts you back in charge when there’s actually something you can do about the situation.

    6. Close the door.
    While you may have to interact with people you don’t care for in any number of situations, remember that your time  is your own and don’t let other people, especially ones you’d rather not interact with, take control of your time.

    Communication outside of the narrow band needed to fulfill both of your objectives should be minimized – which often means forcefully limiting such talk. Make it clear when you are unavailable, and make yourself unavailable as often as possible. If you have the power, require that your partner make an appointment, and gently reject any effort to discuss your work or projects outside of that scheduled time. People – even annoying people – tend to respect the time of people who make a clear showing that they take their own time very seriously.

    7. You’re valuable. Remember it.
    If you’ve found yourself in a position where you are obligated for some reason to spend time with someone you dislike, remember that most likely, they are in the same position – and it’s you they dislike. But you wouldn’t be in that situation if you didn’t provide something of value – whether that’s a work skill or talent, specialized knowledge, even things as abstract as emotional support or solidarity. You have a mission, so to speak, and everything that distracts you from that mission reduces your value.

    Remember that, and don’t be afraid to remind others of that. You are valuable, which means they need you as much as you need them. If you’re spending your working time listening to someone on your team going on and on about the sandwich she made the night before for her lunch today, it’s ok to remind her that she’s not making the best use of the value  you bring. Continue reading

  2. To be nobody but yourself

    Comment

    To be nobody but yourself in a world which is doing its best, night and day, to make you everybody else means to fight the hardest battle which any human being can fight; and never stop fighting. ~E.E. Cummings

  3. Be yourself

    Comment

    To be yourself in a world that is constantly trying to make you something else is the greatest accomplishment. ~Ralph Waldo Emerson

    tomatoes and little boy

  4. The Story of Thera Nanda

    Comment
    Buddha and Nanda Thera

    Buddha and Nanda Thera

    Verse 13: Just as rain penetrates a badly-roofed house, so also, passion (raga) penetrates a mind not cultivated in Tranquillity and Insight Development (Samatha and Vipassana).

    Verse 14: Just as rain cannot penetrate a well-roofed house, so also, passion (raga) cannot penetrate a mind well-cultivated in Tranquillity and Insight Development (Samatha and Vipassana).

    While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verses (13) and (14) of this book, with reference to Thera Nanda, a cousin of the Buddha.

    Once the Buddha was residing at the Veluvana monastery in Rajagaha when his father King Suddhodana repeatedly sent messengers to the Buddha requesting him to visit the city of Kapilavatthu. Accordingly, the Buddha made the journey in the company of twenty thousand arahats. On arrival at Kapilavatthu he related the Vessantara Jataka to the assembly of his relatives. On the second day, he entered the city, where by reciting the verse beginning with “Uttitthe Nappamajjeyya …” (i.e., One should arise and should not be unmindful …) he caused his father to be established in Sotapatti Fruition. On arrival at the palace, the Buddha recited another verse beginning with “Dhammam care sucaritam …” (i.e., One should practise the Dhamma…) and established the king in Sakadagami Fruition*. After the meal he narrated the Candakinnari Jataka, with reference to the virtues of Rahula’s mother.

    On the third day, there was the marriage ceremony of Prince Nanda, a cousin of the Buddha. The Buddha went there for alms and handed over the alms bowl to Prince Nanda. The Buddha then departed without taking back the bowl. So the prince, holding the bowl, had to follow the Buddha. The bride, Princess Janapadakalyani, seeing the prince following the Buddha rushed forth and cried out to the prince to come back soon. At the monastery, the prince was admitted into the Order as a bhikkhu.

    Later, the Buddha moved into the monastery built by Anathapindika, at Jeta Park in Savatthi. While residing there Nanda was discontented and half-hearted and found little pleasure in the life of a bhikkhu. He wanted to return to the life of a householder because he kept on remembering the words of Princess Janapadakalyani, imploring him to return soon.

    Knowing this, the Buddha, by supernormal power, showed Nanda, the beautiful female devas of the Tavatimsa world who were far prettier than Princess Janapadakalyani. He promised to get them for Nanda, if the latter strove hard in the practice of the Dhamma. Other bhikkhus ridiculed Nanda by saying that he was like a hireling who practised the Dhamma for the sake of beautiful women, etc. Nanda felt very much tormented and ashamed. So, in seclusion, he tried very hard in the practice of the Dhamma and eventually attained arahatship. As an arahat his mind was totally released from all attachments, and the Buddha was also released from his promise to Nanda. All this had been foreseen by the Buddha right from the very beginning.

    Other bhikkhus, having known that Nanda was not happy in the life of a bhikkhu, again asked him how he was faring. When he answered that he had no more attachments to the life of a householder, they thought Nanda was not speaking the truth. So they informed the Buddha about the matter, at the same time expressing their doubts. The Buddha then explained to them that, previously, the nature of Nanda was like that of an ill-roofed house, but now, it had grown to be like a well-roofed one.

    Then the Buddha spoke in verse as follows:

    Verse 13: Just as rain penetrates a badly-roofed house, so also, passion (raga) penetrates a mind not cultivated in Tranquillity and Insight Development (Samatha and Vipassana).

    Verse 14: Just as rain cannot penetrate a well-roofed house, so also, passion (raga) cannot penetrate a mind well-cultivated in Tranquillity and Insight Development (Samatha and Vipassana).

    * Sakadagami Fruition: Sakadagami Phala, ‘fruit’ or ‘fruition’. This immediately follows Sakadagami Magga which is the second Magga or the second stage of Enlightenment attained by one who has practised Insight Meditation.

    Dhammapada Verses 13 and 14
    Nandatthera Vatthu

    Yatha agaram ducchannam
    vutthi samativijjhati
    evam abhavitam cittam
    rago samativijjhati.

    Yatha agaram suchannam
    vutthi na samativijjhati
    evam subhavitam cittam
    rago na samativijjhati.

    Source: Tipitaka

     

     

  5. One of the main obstacles is our pride

    Comment

    One of the main obstacles is our pride. This pride is an inflated state of mind and relies on our false view of the transitory collection, which focuses on the existent self, attributed to our body and mind, and distorts it. When we are on top of a very high mountain, we look down on all the lower peaks. Similarly, when we are full of pride, everyone else appears lower. We are the best and everyone else is inferior. This pride is associated with our self-preocupation and makes us act inappropriately and disrespectfully towards others, thereby bringing us face to face with all kinds of unpleasant and unwanted experiences. As long as we feel and act as through we are the center of the universe, we will never develop real concern for others. To counteract this attitude we train ourselves always to think of them as supremely important by considering their good qualities and by reviewing our own faults and weaknesses. ~Geshe Sonam Rinchen

  6. No need to make yourself suffer

    Comment

    Do not find fault with others. If they behave wrongly, there is no need to make yourself suffer. If you point out to them what is correct and they do not practice accordingly, leave it at that. When the Buddha studied with various teachers, he realised that their ways were lacking, but he did not disparage them. Studying with humility and respect, he benefited from his relationship with them, yet he realised that their systems were not complete. Still, he had not yet become enlightened, he did not criticise or attempt to teach them. After he found enlightenment, he respectfully remembered those had studied with and wanted to share his newfound knowledge with them. Ajahn Chah

  7. The Story of Thera Sariputta

    Comment

    Sariputta

    Verse 11: They take untruth for truth; they take truth for untruth; such persons can never arrive at the truth, for they hold wrong views.

    Verse 12: They take truth for truth; they take untruth for untruth; such persons arrive at the truth, for they hold right views.

    1. asare: lit., essenceless; according to the Commentary, wrong view, i.e., untruth.

    2. sare: lit., essence; according to the Commentary, right view, i.e. , truth.

    3. siram: Truth  According to the Commentary, essence of the Dhamma. The essence of the Dhamma comprises sila (moral precepts or morality), samadhi (concentration), panna (knowledge), vimutti (liberation), vimutti-nanadasasana (Knowledge of and Insight into liberation), haramattha (ultimate truth) and Nibbana.

    While residing at Veluvana, the Bamboo Grove monastery in Rajagaha, the Buddha uttered Verses (11) and (12) of this book, with reference to Sanjaya, a former teacher of the Chief Disciples, the Venerable Sariputta and the Venerable Moggallana (formerly Upatissa and Kolita).

    Upatissa and Kolita were two youths from Upatissa and Kolita, two villages near Rajagaha. While looking at a show they realized the insubstantiality of things and they decided to search for the way to liberation. First, they approached Sanjaya. The wandering ascetic at Rajagaha, but they were not satisfied with his teachings. So they went all over Jambudipa and came back to their native place, after searching for, but not finding the true dhamma. At this point they came to an understanding that one who found the true dhamma should inform the other.

    One day, Upatissa came across Thera Assaji and learned from him the substance of the dhamma. The thera uttered the verse beginning with “Ye dhamma hetuppabhava”, meaning, “those phenomena which proceed from a cause”. Listening to the verse, Upatissa became established in the Sotapatti Magga and Phala. Then, as promised, he went to his friend Kolita, explained to him that he, Upatissa, had attained the state of Deathlessness and repeated the verse to his friend. Kolita also become established in Sotapatti Fruition at the end of the verse. They both remembered their former teacher and so went to Sanjaya and said to him, “We have found one who could point out the Path to Deathlesseness; the Buddha has appeared in the world; the Dhamma has appeared; the Sangha has appeared… Come, let us go to the Teacher.” They had hoped that their former teacher would go along with them to the Buddha and by listening to the discourses he, too, would come to realize Magga and Phala. But Sanjaya refused.

    So Upatissa and Kolita, with two hundred and fifty followers, went to the Buddha, at Veluvana. There, they were initiated and admitted into the Order as bhikkhus. Upatissa as son of Rupasari became known as Thera Sariputta; Kolita as son of Moggali became known as Thera Maha Moggallana. On the seventh day after the initiation Maha Moggallana attained Arahatship. Thera Sariputta achieved the same a fortnight after initiation. On that day, the Buddha made them his two Chief Disciples (Agga-Savaka).

    The two Chief Disciples then related to the Buddha how they went to the Giragga festival, the meeting with Thera Assaji and their attainment of Sotapatti Fruition. They also told the Buddha about their former teacher Sanjaya, who refused to accompany them. Sanjaya had said, “Having been a teacher to so many pupils, for me to become his pupil would be like a jar turning into a drinking cup. Besides, only few people are wise and the majority are foolish; let the wise go to the wise Gotama, the foolish would still come to me. Go your way, my pupils.”

    Thus, as the Buddha pointed out, Sanjaya’s false pride was preventing him from seeing truth as truth; he was seeing untruth as truth and would never arrive at the real truth.

    Then the Buddha spoke in verse as follows:

    Verse 11: They take untruth for truth; they take truth for untruth; such persons can never arrive at the truth, for they hold wrong views.

    Verse 12: They take truth for truth; they take untruth for untruth; such persons arrive at the truth, for they hold right views. At the end of the discourse, many people came to be established in Sotapatti Fruition.

    At the end of the discourse, many people came to be established in Sotapatti Fruition.

    Dhammapada Verses 11 and 12
    Sariputtatthera Vatthu

    Asare1saramatino
    sare2casaradassino
    te saram3 nadhigacchanti
    micchasankappagocara.

    Saranca sarato natva
    asaranca adhigacchanti
    te saram adhigacchanti
    sammasankappagocara.

    Source: Tipitaka

  8. Blaming has no positive effect

    Comment

    Blaming has no positive effect at all, nor does trying to persuade using reason and argument. That is my experience. No blame, no reasoning, no argument, just understanding. If you understand, and you show that you understand, you can love, and the situation will change. ~Thich Nhat Hanh

    colorful trees

  9. Parabhava Sutta: Discourse on Downfall

    Comment

    Buddha on lotus - Ariyamagga

    Thus have I heard:

    On one occasion the Blessed One was living near Savatthi, at Jetavana, at Anathapindika’s monastery. Now when the night was far advanced, a certain deity, whose surpassing radiance illuminated the whole of Jetavana, came to the presence of the Blessed One, respectfully saluted him, and stood beside him. Standing thus he addressed the Blessed One in verse:

    [The Deity:]

    1. About the declining man we question thee, Gotama. We have come to ask the Blessed One: What is the cause of his downfall?

    [The Buddha:]

    2. Easily known is the progressive one, easily known is the declining one. The lover of the Dhamma prospers. The hater of the Dhamma declines.

    3. We understand this as explained (by thee); this is the first cause of his downfall. Tell us the second, O Blessed One. What is the cause of his downfall?

    4. The vicious are dear to him. He likes not the virtuous; he approves the teachings of the ill-natured — this is the cause of his downfall.

    5. We understand this as explained by thee; this is the second cause of his downfall. Tell us the third, O Blessed One. What is the cause of his downfall?

    6. The man who is fond of sleep and company, inactive and lazy, and manifesting anger —this is the cause of his downfall.

    7. We understand this as explained by thee; this is the third cause of his downfall. Tell us the fourth, O Blessed One. What is the cause of his downfall?

    8. Whoever being affluent, does not support his mother and father who are old, and past their prime — this is the cause of his downfall.

    9. We understand this as explained by thee; this is the fourth cause of his downfall. Tell us the fifth, O Blessed One. What is the cause of his downfall? Continue reading

Hermit of Tbeng Mountain

Sachjang Phnom Tbeng សច្ចំ​​ ភ្នំត្បែង is a very long and interesting story written by Mr. Chhea Sokoan, read by Jendhamuni Sos. You can click on the links below to listen. Part 1 | Part 2

List of Khmer songs