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 We will continue our class on June 1, 2022 on ZOOM at 7:30PM with the lessons on the Connected Discourses of the Buddha. May we all be well and peaceful. 

 Thay Minh Thien 

 PS: Info to log onto ZOOM Time: 7:30 PM Pacific Time (US and Canada) Topic: Tue Vien English Dharma Class 

Join Zoom Meeting (New ID and Passcode)

https://us02web.zoom.us/j/82158754209?pwd=d09Ya1cwdGlTQTkwcG1LVTZGckRjZz09 

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Connected Discourses 

Part III 

The Book of Aggregates

 Chap 22 – Lesson 101

The Adze Handle or The Ship

translated from the Pali by Bodhi Bhikkhu

(Mar. 3rd, 2021)

At Savatthi. “Bhikkhus, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and does not see. For one who knows what, who sees what, does the destruction of the taints come about? ‘Such is form, such its origin, such its passing away; such is feeling … such is perception … such are volitional formations … such is consciousness, such its origin, such its passing away’: it is for one who knows thus, for one who sees thus, that the destruction of the taints comes about.

“Bhikkhus, when a bhikkhu does not dwell devoted to development, even though such a wish as this might arise in him: ‘Oh, that my mind might be liberated from the taints by nonclinging!’ yet his mind is not liberated from the taints by nonclinging. For what reason? It should be said: because of nondevelopment. Because of not developing what? Because of not developing the four establishments of mindfulness … the four right strivings … the four bases for spiritual power … the five spiritual faculties … the five powers … the seven factors of enlightenment … the Noble Eightfold Path.

“Suppose, bhikkhus there was a hen with eight, ten, or twelve eggs that she had not covered, incubated, and nurtured properly. Even though such a wish as this might arise in her: ‘Oh, that my chicks might pierce their shells with the points of their claws and beaks and hatch safely!’ yet the chicks are incapable of piercing their shells with the points of their claws and beaks and hatching safely. For what reason? Because that hen with eight, ten, or twelve eggs had not covered, incubated, and nurtured them properly.

“So too, bhikkhus, when a bhikkhu does not dwell devoted to development, even though such a wish as this might arise in him: ‘Oh, that my mind might be liberated from the taints by nonclinging! ’ yet his mind is not liberated from the taints by nonclinging. For what reason? It should be said: because of nondevelopment. Because of not developing what? Because of not developing … the Noble Eightfold Path.

“Bhikkhus, when a bhikkhu dwells devoted to development, even though no such wish as this might arise in him: ‘Oh, that my mind might be liberated from the taints by nonclinging!’ yet his mind is liberated from the taints by nonclinging. For what reason? It should be said: because of development. Because of developing what? Because of developing the four establishments of mindfulness … the four right strivings … the four bases for spiritual power … the five spiritual faculties … the five powers … the seven factors of enlightenment … the Noble Eightfold Path.

“Suppose, bhikkhus, there was a hen with eight, ten, or twelve eggs that she had covered, incubated, and nurtured properly. Even though no such wish as this might arise in her: ‘Oh, that my chicks might pierce their shells with the points of their claws and beaks and hatch safely!’ yet the chicks are capable of piercing their shells with the points of their claws and beaks and of hatching safely. For what reason? Because that hen with eight, ten, or twelve eggs had covered, incubated, and nurtured them properly.

“So too, bhikkhus, when a bhikkhu dwells devoted to development, even though no such wish as this might arise in him: ‘Oh, that my mind might be liberated from the taints by nonclinging! ’ yet his mind is liberated from the taints by nonclinging. For what reason? It should be said: because of development. Because of developing what? Because of developing … the Noble Eightfold Path.

“When, bhikkhus, a carpenter or a carpenter’s apprentice looks at the handle of his adze, he sees the impressions of his fingers and his thumb, but he does not know: ‘So much of the adze handle has been worn away today, so much yesterday, so much earlier.’ But when it has worn away, the knowledge occurs to him that it has worn away.

“So too, bhikkhus, when a bhikkhu dwells devoted to development, even though no such knowledge occurs to him: ‘So much of my taints has been worn away today, so much yesterday, so much earlier,’ yet when they are worn away, the knowledge occurs to him that they have been worn away.

“Suppose, bhikkhus, there was a seafaring ship bound with rigging that had been worn away in the water for six months. It would be hauled up on dry land during the cold season and its rigging would be further attacked by wind and sun. Inundated by rain from a rain cloud, the rigging would easily collapse and rot away. So too, bhikkhus, when a bhikkhu dwells devoted to development, his fetters easily collapse and rot away.”

Exlanatory Notes:

A. Connection with other Suttas

The opening section of the Vāsijāta Sutta are also found in the Upanisā Sutta, but with a different sequel. The Vāsijata’s sub-thesis is found paraphrased as: “Spiritual liberation cannot be attained through wishing (or prayer).” The main thesis can be paraphrased thus: “Spiritual liberation can only be attained by a cultivated mind, even if one makes no wish of it.” Bikkhu Bodhi notes here:

The theme of this sutta might be compared with the Bhūmija Sutta, which deals with the question whether, in living the holy life, it is necessary to make a wish in order to achieve the fruit…

The cultivated mind is said to have understood what constitutes the 37 “limbs of awakening”, that also serves as a summary of the Buddha’s teaching.

B. The Sutta parables

1. THE INCUBATION PARABLE. In referring to meditation, the Sutta first applies the well known parable of the hen’s incubating her eggs. The wrong way of meditation is illustrated by the hen, not properly sitting on her eggs, merely wishes for them to hatch. The proper method of meditation is illustrated by the hen that single-mindedly sits on her eggs.

2. THE PARABLE OF THE CARPENTER’S ADZE.

The second parable of the Vāsija carpenter’s adze handle, which is defined as “a sharp knife, axe, hatchet, adze handle”. The parable centres on how, by constantly and carefully noticing the wear-marks on the adze-handle, the user would be able to know to what extent the handle has worn away. Like the other two parables, this one, too, connotes persistent and focussed effort that brings its own result in good time.

3. THE SHIP PARABLE is the most complicated of the three parables of the Sutta:

Suppose, bhikshus, an ocean-going ship rigged with masts and stays, having been worn out by the water for six months, would be hauled up onto dry land for the cold season. The ropes that have been worn out by the wind and sun, thoroughly soaked by the rains, would easily weaken and waste [rot] away.

The Discourse Commentary explains this parable in more elaborate details than the incubation parable, thus:

*the ocean = the teaching or dispensation (sāsana);

*the ship = the meditator or “yogi”

*the wearing out of the ship by the ocean = the monk’s activities of less than 5 rains in the presence of his preceptor and teacher;

*the wasting away and lessening of the ship’s rigging by the ocean waters = the lessening of the renunciant’s mental fetters by his going forth, study and questioning;

*the time the ship is hauled up onto dry land = the time when the practitioner, having been discharged from (that is, completed) his tutelage, dwells in the forest for meditation;

*the drying up of the rigging by wind and sun during the day = the drying up of craving and lust by insight knowledge;

*the wetting by snow at night = the “wetting” (that is, extinguishing of craving) of the mind by zest and gladness arisen from meditation;

*the weakening of the rigging being dried by the wind and sun during the day, and being wetted by wet snow in the night = greatly weakening of the mental fetters through zest, gladness and insight knowledge gained through merely a day’s of good weather, etc;

*the rain pouring down = knowledge of the path of arhathood;

*the rotting of the ship’s rigging by rain-water = the attainment of the fruit of arhathood;

*the persistence of the rigging in a worn-out state = the fetter-free arhat’s remaining behind (for the benefit of the masses;

*the breaking-up of the worn-out rigging = the arhat’s attainment of the nirvana element without residue.

C. General theme of the Discourse: How To Meditate

*What does meditation do to your brain?

During meditation, activity in the parietal lobe slows down. The gatekeeper for the senses, this organ focuses your attention by funneling some sensory data deeper into the brain and stopping other signals in their tracks. Meditation reduces the flow of incoming information to a trickle

*Why learn to meditate?

While meditation isn’t a cure-all, it can certainly provide some much-needed space in your life. Sometimes, that’s all we need to make better choices for ourselves, our families, and our communities. And the most important tools you can bring with you to your meditation practice are a little patience, some kindness for yourself, and a comfortable place to sit.

When we meditate, we inject far-reaching and long-lasting benefits into our lives. And bonus: you don’t need any extra gear or an expensive membership.

Here are five reasons to meditate:

1. Understanding your pain

2. Lower your stress

3. Connect better

4. Improve focus

5. Reduce brain chatter

*How to meditate?

Meditation is simpler (and harder) than most people think. Read these steps, make sure you’re somewhere where you can relax into this process, set a timer, and give it a shot:

1) Take a seat: Find place to sit that feels calm and quiet to you.

2) Set a time limit: If you’re just beginning, it can help to choose a short time, such as five or 10 minutes.

3) Notice your body: You can sit in a chair with your feet on the floor, you can sit loosely cross-legged, you can kneel—all are fine. Just make sure you are stable and in a position you can stay in for a while.

4) Feel your breath: Follow the sensation of your breath as it goes in and as it goes out.

5) Notice when your mind has wandered: Inevitably, your attention will leave the breath and wander to other places. When you get around to noticing that your mind has wandered—in a few seconds, a minute, five minutes—simply return your attention to the breath.

6) Be kind to your wandering mind: Don’t judge yourself or obsess over the content of the thoughts you find yourself lost in. Just come back.

7) Close with kindness: When you’re ready, gently lift your gaze (if your eyes are closed, open them). Take a moment and notice any sounds in the environment. Notice how your body feels right now. Notice your thoughts and emotions.

That’s it! That’s the practice. You go away, you come back, and you try to do it as kindly as possible.

 

Connected Discourses Chap 20 – Lesson 9

A Bull Elephant

translated from the Pali by Sujato Bhikkh

A Bull Elephant
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapindika’s monastery. Now at that time a certain junior mendicant went to visit families too often.
The mendicants said to him, “Venerable, don’t go to visit families too often.” But that mendicant, when spoken to by the mendicants, said this, “But these senior mendicants think they can go to visit families, so why can’t I?” And then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:
“Once upon a time, mendicants, there was a great lake in the jungle, with bull elephants living nearby. They’d plunge into the lake and pull up lotus bulbs with their trunks. They’d wash them thoroughly until they were free of mud before chewing and swallowing them. That was good for their appearance and health, and wouldn’t result in death or deadly pain.
The young cubs, following the example of the great bull elephants, plunged into the lake and pulled up lotus bulbs with their trunks. But they didn’t wash them thoroughly, and while they were still muddy they chewed and swallowed them. That was not good for their appearance and health, and resulted in death or deadly pain.
In the same way, there are senior mendicants who robe up in the morning and, taking their bowl and robe, enter the town or village for alms. There they speak on the teachings, and lay people demonstrate their confidence in them. And when they get things, they use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. That’s good for their appearance and health, and doesn’t result in death or deadly pain.
Junior mendicants, following the example of the senior mendicants, robe up in the morning and, taking their bowl and robe, enter the town or village for alms. There they speak on the teachings, and lay people demonstrate their confidence in them. But when they get things, they use them tied, infatuated, attached, blind to the drawbacks, not understanding the escape. That’s not good for their appearance and health, and results in death or deadly pain.
So you should train like this: ‘When we get things, we will use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.’ That’s how you should train.”
Note:
Regarding the concept of detachment, or non- attachment, Buddhist texts in Pali mention nekkhamma, a word generally translated as "renunciation". This word also conveys more specifically the meaning of "giving up the world and leading a holy life" or "freedom from lust, craving and desires."
The writings of Milarepa are canonical Mahayana Buddhist texts that emphasize the temporary nature of the physical body and the need for non-attachment.
Detachment is a central concept in Zen Buddhist philosophy. One of the most important technical Chinese terms for detachment is "wú niàn" (無念), which literally means "no thought." This does not signify the literal absence of thought, but rather the state of being "unstained" (bù rán 不染) by thought. Therefore, "detachment" is being detached from one's thoughts. It is to separate oneself from one's own thoughts and opinions in detail as to not be harmed mentally and emotionally by them.
How do Buddhists love without attachment?
To achieve non attachment, one must detach from the idea of a perfect person and holding one's partner to an impossible standard. Instead, one must accept a partner for who they are unconditionally. In Buddhism, this is the key to a happy romantic relationship
 
How do you practice non attachment?
Practicing non-attachment, or the idea of not allowing our emotions to rule our lives and decisions, helps us to think clearly and make good choices. You can do this by focusing on yourself, accepting change, and forming healthy relationships.
When we have something, we tend to fear losing it. Some of our attachments can be good for us, like love and appreciation for our families, and can motivate us to be our best. But, if we are not careful, some of our attachments can control our lives, altering the way we think and act. Practicing non-attachment, or the idea of not allowing our emotions to rule our lives and decisions, helps us to think clearly and make good choices. You can do this by focusing on yourself, accepting change, and forming healthy relationships.
 

• Understand what non-attachment means: 

Those who practice non-attachment accept that jobs, relationships, and material possessions as ultimately fleeting. They fully enjoy these gifts of life in the moment instead of wishing they would last forever. When it becomes clear that something has to end, they let it go without regret. When you accept that everything must pass, you’ll allow yourself to fully experience your life, riding the movement of your emotions without being held back by them.
2. Meditate daily: 
Meditation asks you to focus solely on the present moment, letting go of worries about the past or future. These thoughts are attachments that are drawing you away from your center. To work at releasing them, find some time each day to be alone in a quiet space. Try to meditate for at least ten minutes initially, but extend this time daily. Focus on your breathing and your body and avoid outside thoughts.
3. Let go of expectations: A fundamental aspect of non-attachment is freedom from expectations. It is often our expectations that cause us to be disappointed in others. When someone breaks plans or trust with you, don’t focus on it. Focus only on what you can do. Let go of the control they had on your happiness.
4. Stay calm no matter the situation: Another principle of non-attachment is emotional and mental control. When circumstances start to upset you, this is a sign that you’re clinging too tightly to an expectation, idea, person, or thing. Take a moment to focus on your breathing. Step away from the situation to calm down so that you don’t react out of anger or sadness. Return when you feel at peace and accepting of the situation.

Mindful Living: A Buddhist Model for Uncertain Pandemic Time

By Thay Thich Minh Thien
Wisdom Garden Buddhist Center
San Jose, California, USA

Introduction

• The Pandemic has created “a perfect storm” with 3 crises – Health, Economic, and Spiritual
• Mindful living - the best solution for the conflicts of survival and sustainability

QUESTIONS

• How can we utilize mindful living as both a solution to help us ease in our lifestyle during this pandemic time, and also help to sustain our well-being ?
• How does this relate to our Lord Buddha’s teachings?
• And why now?

Mindfulness

• A training of mental awareness in a mindful application to living subjects
• Involving both the physical and the mental based on the Buddha’s teaching of the four foundations of mindfulness (Bhikkhu Bodhi, 2000)
• Relevant to basic daily activities, like eating, consuming, doing simple household chores, breathing, etc…

Mindfulness in eating

• Benefits the body and the mind
• More in tune with the body and better in managing the feeling
• Reducing poor eating, or overeating habits due to the shelter-in-place on pandemic time

The model of Mindfulness in eating

• To practice in mindful eating, contemplating the following:
• The availability of food is a gift for living beings through hard work
• We should eat mindfully with gratitude
• Practice eating with moderation, and without greed
• Maintaining our compassion while eating mindfully to reduce the suffering, preserve our planet, and reverse the process of global warming
• We accept this food to nourish our ideal of serving living beings

(Thich Nhat Hanh, 2000)

Mindfulness in consuming

• Economic stability resulted in relentless consumption

(Lebow, 1955)

• power of consumption in relation to vital connections among material objects, and the concepts of status, power, and value
• Wants vs. needs
• Greed is one of the three defilements (greed, aversion, and delusion)

The model on mindfulness in consuming

• Be more mindful on our greed, desires, or cravings
• Practice consuming mindfully to the needs and minimize the wants
• Mindfulness to recognise our worries, fears, and not wants.
• Gain greater peace, joy, contentment, and wisdom

Mindfulness in simple household tasks or daily chores

• Helps to discipline the unruly minds
• Important to improve our way of living
• Helps cope with psychological issues

The model on mindfulness in household tasks or daily chores

• All chores are considered the subjects of mindfulness
• Helps let go of worries, stresses, or psychological concerns
• The silent chanting of “Gathas” practiced by monks and nuns

Mindfulness in breathing

• Has a certain impact on higher-order behaviour and thinking
• One of the most effective way to treat mental disturbances
• Optimizes our attention level and reciprocally
• Becomes more synchronized and balanced

The model on mindfulness in breathing

• Four types of mindful breathing techniques:

1). counting the breath

2). following the breath

3). placing the breath

4). observing and contemplating the breath

• Can be used interchangeably, respectively, or in combination

Values and compassion

• Mindfulness may help to “rediscover and choose values that may be truer for us.” (Shapiro et al., 2006; Carlson, 2013)
• Compassion to be a predictor of psychological health and well-being, while also promoting altruistic behaviour and generosity (Jazaieri et al. 2013)
• Compassion can be taught and learned (Kemeny et al. 2012; Jazaieri et al. 2013; Weng et al. 2013)

Conclusion

• Mindfulness - the last resorts in helping change people’s view from materialistic values to well-being
• If well-being is achieved through the practice of a mindful way of living and less dependent on consumption, and materialistic way of living, we will be less distressed and able to survive this pandemic
• Many studies suggest that mindful way of living will lead to better well-being through practices that promote positive thoughts and behaviours

Connected Discourses Part III Book of Aggregates Chapter 22 Lesson 94

 FLOWERS (Lotus) translated from the Pali by Bodhi Bhikkhu

At Savatthi. “Bhikkhus, I do not dispute with the world; rather, it is the world that disputes with me. A proponent of the Dhamma does not dispute with anyone in the world. Of that which the wise in the world agree upon as not existing, I too say that it does not exist. And of that which the wise in the world agree upon as existing, I too say that it exists.

“And what is it, bhikkhus, that the wise in the world agree upon as not existing, of which I too say that it does not exist? Form that is permanent, stable, eternal, not subject to change: this the wise in the world agree upon as not existing, and I too say that it does not exist. Feeling … Perception … Volitional formations … Consciousness that is permanent, stable, eternal, not subject to change: this the wise in the world agree upon as not existing, and I too say that it does not exist.

“That, bhikkhus, is what the wise in the world agree upon as not existing, of which I too say that it does not exist.

“And what is it, bhikkhus, that the wise in the world agree upon as existing, of which I too say that it exists? Form that is impermanent, suffering, and subject to change: this the wise in the world agree upon as existing, and I too say that it exists. Feeling … Perception … Volitional formations … Consciousness that is impermanent, suffering, and subject to change: this the wise in the world agree upon as existing, and I too say that it exists.

“That, bhikkhus, is what the wise in the world agree upon as existing, of which I too say that it exists.

“There is, bhikkhus, a world-phenomenon in the world to which the Tathagata has awakened and broken through. Having done so, he explains it, teaches it, proclaims it, establishes it, discloses it, analyses it, elucidates it.

“And what is that world-phenomenon in the world to which the Tathagata has awakened and broken through? Form, bhikkhus, is a world-phenomenon in the world to which the Tathagata has awakened and broken through. Having done so, he explains it, teaches it, proclaims it, establishes it, discloses it, analyses it, elucidates it. When it is being thus explained … … and elucidated by the Tathagata, if anyone does not know and see, how can I do anything with that foolish worldling, blind and sightless, who does not know and does not see?

“Feeling … Perception … Volitional formations … Consciousness is a world-phenomenon in the world to which the Tathagata has awakened and broken through. Having done so, he explains it, teaches it, proclaims it, establishes it, discloses it, analyses it, elucidates it. When it is being thus explained … and elucidated by the Tathagata, if anyone does not know and see, how can I do anything with that foolish worldling, blind and sightless, who does not know and does not see?

“Bhikkhus, just as a blue, red, or white lotus is born in the water and grows up in the water, but having risen up above the water, it stands unsullied by the water, so too the Tathagata was born in the world and grew up in the world, but having overcome the world, he dwells unsullied by the world.”

Explanation and Discussion:

The Buddha doesn’t dispute with the world; the world disputes with him. He has understood the five aggregates and explains them. Like a lotus, he was born in the swamp, but rises above it.

What is the Meaning of the Lotus in Buddhism?

The lotus is one of Buddhism’s most recognizable symbols of enlightenment and is important in many Buddhist traditions.

According to legend, everywhere the baby Buddha stepped, a lotus flower bloomed. The famed Lotus Sutra is one of the most important texts of Mahayana Buddhism and is the foundation of the Pure Land schools.

Because the lotus grows in muddy water, it symbolizes the purity of enlightened mind arising amidst the suffering of samsara. It also represents nonattachment, as it is rooted in mud (attachment and desire) but its flowers blossom on long stalks unsullied by the mud below.

The famous Tibetan mantra OM MANI PADME HUM, meaning “OM the Jewel in the Lotus HUM,” invokes Chenrezig (Avalokiteshvara), the bodhisattva of compassion. In this case, the lotus represents wisdom and the jewel symbolizes skillful means.

Different-colored lotuses have different meanings. The white lotus represents mental purity and spiritual perfection. The red lotus is the symbol of love and compassion. The blue lotus represents wisdom and intelligence and is always pictured partially opened. A gold lotus represents the achievement of complete enlightenment.

In some Buddhist schools, the flower’s stage of growth represents different stages on the path to enlightenment. A closed bud symbolizes the time before enlightenment, while a fully bloomed lotus represents full enlightenment. Sometimes a flower is partly open, with its center hidden, indicating that enlightenment is beyond ordinary sight.

The historical Buddha used the lotus symbolism in his sermons. For example, in the Dona Sutta (Pali Tipitika, Anguttara Nikaya 4.36), the Buddha was asked if he was a god. He replied,

"Just like a red, blue, or white lotus—born in the water, grown in the water, rising up above the water—stands unsmeared by the water, in the same way I—born in the world, grown in the world, having overcome the world—live unsmeared by the world. Remember me, brahman, as 'awakened.'" [Thanissaro Bhikkhu translation]

In another section of the Tipitaka, the Theragatha ("verses of the elder monks"), there is a poem attributed to the disciple Udayin:

As the flower of a lotus,

Arisen in water, blossoms,

Pure-scented and pleasing the mind,

Yet is not drenched by the water,

In the same way, born in the world,

The Buddha abides in the world;

And like the lotus by water,

He does not get drenched by the world. [Andrew Olendzki translation]

The mud nourishing the roots represents our messy human lives. It is in the midst of our human experiences and our suffering that we seek to break free and bloom. But while the flower rises above the mud, the roots and stem remain in the mud, where we live our lives. A Zen verse says, "May we exist in muddy water with purity, like a lotus."

Rising above the mud to bloom requires great faith in oneself, in the practice, and in the Buddha's teaching. So, along with purity and enlightenment, a lotus also represents faith.

Chap VII – Brahmanasamyutta —
Connected Discourses with Brahmins

Navakammika Sutta: The Builder
translated from the Pali by
Thanissaro Bhikkhu

On one occasion the Blessed One was staying among the Kosalans in a certain forest thicket. Now at that time the brahman Navakammika Bharadvaja was getting some work done in that forest thicket. He saw the Blessed One sitting under a sala tree — his legs folded crosswise, his body held erect, with mindfulness set to the fore. On seeing him, the thought occurred to the brahman: "Here I am, taking delight in getting work done in this forest thicket. But what does this contemplative take delight in getting done?"

So he went to the Blessed One and on arrival recited this verse:

"What jobs are getting done, monk in the sala forest? Alone in the wilderness, in what does Gotama find delight?"

[The Buddha:]

I have no work to do in the forest. The forest of restless dancing about I've cut at the root. Though in the forest, I'm deforested, de-arrowed. I delight alone, discontent cast away. 

When this was said, the brahman Navakammika Bharadvaja said to the Blessed One: "Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to point out the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama — through many lines of reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, & to the community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward, for life." 

- Buddha

For Buddha, the path to happiness starts from an understanding of the root causes of suffering. Those who consider Buddha a pessimist because of his concern with suffering have missed the point. In fact, he is a skillful doctor — he may break the bad news of our suffering, but he also prescribes a proactive course of treatment. In this metaphor, the medicine is the Buddha’s teachings of wisdom and compassion known as Dharma, and the nurses that encourage us and show us how to take the medicine are the Buddhist community or Sangha. The illness however, can only be cured if the patient follows the doctor’s advice and follows the course of treatment — the Eightfold Path, the core of which involves control of the mind.

In Buddhism, this treatment is not a simple medicine to be swallowed, but a daily practice of mindful thought and action that we ourselves can test scientifically through our own experience. 

Meditation is, of course, the most well known tool of this practice, but contrary to popular belief, it is not about detaching from the world. Rather it is a tool to train the mind not to dwell in the past or the future, but to live in the here and now, the realm in which we can experience peace most readily.

All that we are is the result of what we have thought. It is founded on our thoughts. It is made up of our thoughts. If one speaks or acts with an evil thought, pain follows one, as the wheel follows the foot of the ox that draws the wagon.

All that we are is the result of what we have thought. It is founded on our thoughts. It is made up of our thoughts. If one speaks or acts with a pure thought, happiness follows one, like a shadow that never leaves.

(Dhammapada 1-2 / Müller & Maguire, 2002.)

- Buddhism & Happiness

The first and second verses (above) of the Dhammapada, the earliest known collection of Buddha's sayings, talk about suffering and happiness. So it's not surprising to discover that Buddhism has a lot to offer on the topic of happiness. Buddha's contemporaries described him as "ever-smiling" and portrayals of Buddha almost always depict him with a smile on his face. But rather than the smile of a self-satisfied, materially-rich or celebrated man, Buddha's smile comes from a deep equanimity from within.

Stories of Buddha's compassion and consideration for all life abound. He taught truth and he also taught compassion because he saw personal happiness as related to the happiness of others, humans and otherwise. Such a lesson is reflected in both the way he lived and the way he died. In life, it was said that the Buddha forewent Nirvana in order to teach others the keys to transcendence. 

In death, the story goes that a follower accidentally poisoned Buddha. As he was dying, he comforted this follower by assuring him that the meal he had just eaten was one of his two most blessed meals: the first meal was the one he had to break his fast under the bodhi tree, and this second meal of rotten mushrooms was the meal that would bring him to Nirvana.

The journey to attain a deeper form of happiness requires an unflinching look into the face of a reality where all life is seen as dukkha or mental dysfunction. Buddhism is a philosophy and practice that is extremely concerned with the mind and its various delusions, misunderstandings and cravings but, happily for us, sees a way out through higher consciousness and mindful practice.

Perhaps it is because of this seemingly dim view of reality that happiness in Buddhism is so tremendously full; the ideas contained in Buddha's teachings point to a thorough engagement with lived reality. Ironically, it is through such an engagement with one's self, the world and reality that one is able to achieve a transcendent happiness. Equanimity, a deep sense of well-being and happiness, is attainable through proper knowledge and practice in everyday life.