True Happiness Is a State of Mind
As the Buddha explained these things, physical and emotional feelings (vedana) correspond or attach to an object. For example, the sensation of hearing is created when a sense organ (ear) comes in contact with a sense object (sound). Similarly, ordinary happiness is a feeling that has an object — for example, a happy event, winning a prize or wearing pretty new shoes.
The problem with ordinary happiness is that it never lasts because the objects of happiness don't last. A happy event is soon followed by a sad one, and shoes wear out. Unfortunately, most of us go through life looking for things to "make us happy." But our happy "fix" is never permanent, so we keep looking.
The happiness that is a factor of enlightenment is not dependent on objects but is a state of mind cultivated through mental discipline. Because it is not dependent on an impermanent object, it does not come and go. A person who has cultivated piti still feels the effects of transitory emotions — happiness or sadness — but appreciates their impermanence and essential unreality. He or she is not perpetually grasping for wanted things while avoiding unwanted things.
As the Buddha explained these things, physical and emotional feelings (vedana) correspond or attach to an object. For example, the sensation of hearing is created when a sense organ (ear) comes in contact with a sense object (sound). Similarly, ordinary happiness is a feeling that has an object — for example, a happy event, winning a prize or wearing pretty new shoes.
The problem with ordinary happiness is that it never lasts because the objects of happiness don't last. A happy event is soon followed by a sad one, and shoes wear out. Unfortunately, most of us go through life looking for things to "make us happy." But our happy "fix" is never permanent, so we keep looking.
The happiness that is a factor of enlightenment is not dependent on objects but is a state of mind cultivated through mental discipline. Because it is not dependent on an impermanent object, it does not come and go. A person who has cultivated piti still feels the effects of transitory emotions — happiness or sadness — but appreciates their impermanence and essential unreality. He or she is not perpetually grasping for wanted things while avoiding unwanted things.
Happiness First
Most of us are drawn to the dharma because we want to do away with whatever we think is making us unhappy. We might think that if we realize enlightenment, then we will be happy all the time.
But the Buddha said that's not exactly how it works. We don't realize enlightenment to find happiness. Instead, he taught his disciples to cultivate the mental state of happiness in order to realize enlightenment.
The Theravadin teacher Piyadassi Thera (1914-1998) said that piti is "a mental property (cetasika) and is a quality which suffuses both the body and mind." He continued,
"The man lacking in this quality cannot proceed along the path to enlightenment. There will arise in him a sullen indifference to the dhamma, an aversion to the practice of meditation, and morbid manifestations. It is, therefore, very necessary that a man striving to attain enlightenment and final deliverance from the fetters of samsara, that repeated wandering, should endeavor to cultivate the all-important factor of happiness."
Most of us are drawn to the dharma because we want to do away with whatever we think is making us unhappy. We might think that if we realize enlightenment, then we will be happy all the time.
But the Buddha said that's not exactly how it works. We don't realize enlightenment to find happiness. Instead, he taught his disciples to cultivate the mental state of happiness in order to realize enlightenment.
The Theravadin teacher Piyadassi Thera (1914-1998) said that piti is "a mental property (cetasika) and is a quality which suffuses both the body and mind." He continued,
"The man lacking in this quality cannot proceed along the path to enlightenment. There will arise in him a sullen indifference to the dhamma, an aversion to the practice of meditation, and morbid manifestations. It is, therefore, very necessary that a man striving to attain enlightenment and final deliverance from the fetters of samsara, that repeated wandering, should endeavor to cultivate the all-important factor of happiness."
How to Cultivate Happiness
In the book The Art of Happiness, His Holiness the Dalai Lama said, "So, actually the practice of Dharma is a constant battle within, replacing previous negative conditioning or habituation with new positive conditioning."
This is the most basic means of cultivating piti. Sorry; no quick fixes or three simple steps to lasting bliss.
Mental discipline and cultivating wholesome mental states are central to Buddhist practice. This usually is centered in a daily meditation or chanting practice and eventually expands to take in the whole Eightfold Path.
It's common for people to think that meditation is the only essential part of Buddhism, and the rest is just frill. But in truth, Buddhism is a complex of practices that work together and support each other. A daily meditation practice by itself can be very beneficial, but it's a bit like a windmill with several missing blades — it doesn't work nearly as well as one with all of its parts.
In the book The Art of Happiness, His Holiness the Dalai Lama said, "So, actually the practice of Dharma is a constant battle within, replacing previous negative conditioning or habituation with new positive conditioning."
This is the most basic means of cultivating piti. Sorry; no quick fixes or three simple steps to lasting bliss.
Mental discipline and cultivating wholesome mental states are central to Buddhist practice. This usually is centered in a daily meditation or chanting practice and eventually expands to take in the whole Eightfold Path.
It's common for people to think that meditation is the only essential part of Buddhism, and the rest is just frill. But in truth, Buddhism is a complex of practices that work together and support each other. A daily meditation practice by itself can be very beneficial, but it's a bit like a windmill with several missing blades — it doesn't work nearly as well as one with all of its parts.
Don't Be an Object
We've said that deep happiness has no object. So, don't make yourself an object. As long as you are seeking happiness for yourself, you will fail to find anything but temporary happiness.
The Rev. Dr. Nobuo Haneda, a Jodo Shinshu priest and teacher, said that "If you can forget your individual happiness, that's the happiness defined in Buddhism. If the issue of your happiness ceases to be an issue, that's the happiness defined in Buddhism."
This brings us back to the wholehearted practice of Buddhism. Zen master Eihei Dogen said, "To study the Buddha Way is to study the self; to study the self is to forget the self; to forget the self is to be enlightened by the ten thousand things."
The Buddha taught that the stress and disappointment in life (dukkha) come from craving and grasping. But at the root of craving and grasping is ignorance. And this ignorance is of the true nature of things, including ourselves. As we practice and grow in wisdom, we become less and less self-focused and more concerned about the well-being of others (see "Buddhism and Compassion").
There are no shortcuts for this; we can't force ourselves be less selfish. Selflessness grows out of practice.
The result of being less self-centered is that we are also less anxious to find a happiness "fix" because that craving for a fix loses its grip. His Holiness the Dalai Lama said, "If you want others to be happy practice compassion; and if you want yourself to be happy practice compassion." That sounds simple, but it takes practice.
We've said that deep happiness has no object. So, don't make yourself an object. As long as you are seeking happiness for yourself, you will fail to find anything but temporary happiness.
The Rev. Dr. Nobuo Haneda, a Jodo Shinshu priest and teacher, said that "If you can forget your individual happiness, that's the happiness defined in Buddhism. If the issue of your happiness ceases to be an issue, that's the happiness defined in Buddhism."
This brings us back to the wholehearted practice of Buddhism. Zen master Eihei Dogen said, "To study the Buddha Way is to study the self; to study the self is to forget the self; to forget the self is to be enlightened by the ten thousand things."
The Buddha taught that the stress and disappointment in life (dukkha) come from craving and grasping. But at the root of craving and grasping is ignorance. And this ignorance is of the true nature of things, including ourselves. As we practice and grow in wisdom, we become less and less self-focused and more concerned about the well-being of others (see "Buddhism and Compassion").
There are no shortcuts for this; we can't force ourselves be less selfish. Selflessness grows out of practice.
The result of being less self-centered is that we are also less anxious to find a happiness "fix" because that craving for a fix loses its grip. His Holiness the Dalai Lama said, "If you want others to be happy practice compassion; and if you want yourself to be happy practice compassion." That sounds simple, but it takes practice.
5 Ways Buddha Taught To Maintain A Happy Life
Why the Buddha Kept Meditating
When I was a young monk, I wondered why the Buddha kept practising mindfulness and meditation even after he had already become a Buddha. Now I find the answer is plain enough to see. Happiness is impermanent, like everything else. In order for happiness to be extended and renewed, you have to learn how to feed your happiness. Nothing can survive without food, including happiness; your happiness can die if you don’t know how to nourish it. If you cut a flower but you don’t put it in some water, the flower will wilt in a few hours.
Even if happiness is already manifesting, we have to continue to nourish it. This is sometimes called conditioning, and it’s very important. We can condition our bodies and minds to happiness with the five practices of letting go, inviting positive seeds, mindfulness, concentration, and insight.
1. LETTING GO
The first method of creating joy and happiness is to cast off, to leave behind. There is a kind of joy that comes from letting go. Many of us are bound to so many things. We believe these things are necessary for our survival, our security, and our happiness. But many of these things—or more precisely, our beliefs about their utter necessity—are really obstacles for our joy and happiness.
Sometimes you think that having a certain career, diploma, salary, house, or partner is crucial for your happiness. You think you can’t go on without it. Even when you have achieved that situation, or are with that person, you continue to suffer. At the same time, you’re still afraid that if you let go of that prize you’ve attained, it will be even worse; you will be even more miserable without the object you are clinging to. You can’t live with it, and you can’t live without it.
If you come to look deeply into your fearful attachment, you will realize that it is in fact the very obstacle to your joy and happiness. You have the capacity to let it go. Letting go takes a lot of courage sometimes. But once you let go, happiness comes very quickly. You won’t have to go around searching for it.
Imagine you’re a city dweller taking a weekend trip out to the countryside. If you live in a big metropolis, there’s a lot of noise, dust, pollution, and odors, but also a lot of opportunities and excitement. One day, a friend coaxes you into getting away for a couple of days. At first you may say, “I can’t. I have too much work. I might miss an important call.”
But finally he convinces you to leave, and an hour or two later, you find yourself in the countryside. You see open space. You see the sky, and you feel the breeze on your cheeks. Happiness is born from the fact that you could leave the city behind. If you hadn’t left, how could you experience that kind of joy? You needed to let go.
2. INVITING POSITIVE SEEDS
We each have many kinds of “seeds” lying deep in our consciousness. Those we water are the ones that sprout, come up into our awareness, and manifest outwardly.
So in our own consciousness there is hell, and there is also paradise. We are capable of being compassionate, understanding, and joyful. If we pay attention only to the negative things in us, especially the suffering of past hurts, we are wallowing in our sorrows and not getting any positive nourishment. We can practice appropriate attention, watering the wholesome qualities in us by touching the positive things that are always available inside and around us. That is good food for our mind.
One way of taking care of our suffering is to invite a seed of the opposite nature to come up. As nothing exists without its opposite, if you have a seed of arrogance, you have also a seed of compassion. Every one of us has a seed of compassion. If you practice mindfulness of compassion every day, the seed of compassion in you will become strong. You need only concentrate on it and it will come up as a powerful zone of energy.
Naturally, when compassion comes up, arrogance goes down. You don’t have to fight it or push it down. We can selectively water the good seeds and refrain from watering the negative seeds. This doesn’t mean we ignore our suffering; it just means that we allow the positive seeds that are naturally there to get attention and nourishment.
3. MINDFULNESS-BASED JOY
Mindfulness helps us not only to get in touch with suffering, so that we can embrace and transform it, but also to touch the wonders of life, including our own body. Then breathing in becomes a delight, and breathing out can also be a delight. You truly come to enjoy your breathing.
A few years ago, I had a virus in my lungs that made them bleed. I was spitting up blood. With lungs like that, it was difficult to breathe, and it was difficult to be happy while breathing. After treatment, my lungs healed and my breathing became much better. Now when I breathe, all I need to do is to remember the time when my lungs were infected with this virus. Then every breath I take becomes really delicious, really good.
When we practice mindful breathing or mindful walking, we bring our mind home to our body and we are established in the here and the now. We feel so lucky; we have so many conditions of happiness that are already available. Joy and happiness come right away. So mindfulness is a source of joy. Mindfulness is a source of happiness.
Mindfulness is an energy you can generate all day long through your practice. You can wash your dishes in mindfulness. You can cook your dinner in mindfulness. You can mop the floor in mindfulness. And with mindfulness you can touch the many conditions of happiness and joy that are already available. You are a real artist. You know how to create joy and happiness any time you want. This is the joy and the happiness born from mindfulness.
4. CONCENTRATION
Concentration is born from mindfulness. Concentration has the power to break through, to burn away the afflictions that make you suffer and to allow joy and happiness to come in.
To stay in the present moment takes concentration. Worries and anxiety about the future are always there, ready to take us away. We can see them, acknowledge them, and use our concentration to return to the present moment.
When we have concentration, we have a lot of energy. We don’t get carried away by visions of past suffering or fears about the future. We dwell stably in the present moment so we can get in touch with the wonders of life, and generate joy and happiness.
Concentration is always concentration on something. If you focus on your breathing in a relaxed way, you are already cultivating an inner strength. When you come back to feel your breath, concentrate on your breathing with all your heart and mind. Concentration is not hard labor. You don’t have to strain yourself or make a huge effort. Happiness arises lightly and easily.
5. INSIGHT
With mindfulness, we recognize the tension in our body, and we want very much to release it, but sometimes we can’t. What we need is some insight.
Insight is seeing what is there. It is the clarity that can liberate us from afflictions such as jealousy or anger, and allow true happiness to come. Every one of us has insight, though we don’t always make use of it to increase our happiness.
We may know, for example, that something (a craving, or a grudge) is an obstacle for our happiness, that it brings us anxiety and fear. We know this thing is not worth the sleep we’re losing over it. But still we go on spending our time and energy obsessing about it. We’re like a fish who has been caught once before and knows there’s a hook inside the bait; if the fish makes use of that insight, he won’t bite, because he knows he’ll get caught by the hook.
Often, we just bite onto our craving or grudge, and let the hook take us. We get caught and attached to these situations that are not worthy of our concern. If mindfulness and concentration are there, then insight will be there and we can make use of it to swim away, free.
In springtime when there is a lot of pollen in the air, some of us have a hard time breathing due to allergies. Even when we aren’t trying to run five miles and we just want to sit or lie down, we can’t breathe very well. So in wintertime, when there’s no pollen, instead of complaining about the cold, we can remember how in April or May we couldn’t go out at all. Now our lungs are clear, we can take a brisk walk outside and we can breathe very well. We consciously call up our experience of the past to help ourselves treasure the good things we are having right now.
In the past we probably did suffer from one thing or another. It may even have felt like a kind of hell. If we remember that suffering, not letting ourselves get carried away by it, we can use it to remind ourselves, “How lucky I am right now. I’m not in that situation. I can be happy”—that is insight; and in that moment, our joy, and our happiness can grow very quickly.
The essence of our practice can be described as transforming suffering into happiness. It’s not a complicated practice, but it requires us to cultivate mindfulness, concentration, and insight.
It requires first of all that we come home to ourselves, that we make peace with our suffering, treating it tenderly, and looking deeply at the roots of our pain. It requires that we let go of useless, unnecessary sufferings and take a closer look at our idea of happiness.
Finally, it requires that we nourish happiness daily, with acknowledgement, understanding, and compassion for ourselves and for those around us. We offer these practices to ourselves, to our loved ones, and to the larger community. This is the art of suffering and the art of happiness. With each breath, we ease suffering and generate joy. With each step, the flower of insight blooms.
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