THE BUDDHIST CONCEPT OF HAPPINESS (PART 1) | 23 JAN 2021

You are UNHAPPY because you are focusing on the wrong things in life!

Our life is akin to the “water”, while work, money and status, are the “cups”, which merely serve as the tool for us to hold the water. The characteristic of the “cup” should not affect the quality of our life.

Sadly, many of us place our attention on the cup. We spend our days pursuingwealth, status, fame and fortune without even savouring the “water”.

The Buddha once said that, wealth, status, fame and fortune that people yearn for are actually just desires and the illusion of life, they do not represent life itself. Just like the clothes we wear whether they are of good or poor quality they serve the same purpose.

It’s a pity that many people have misplaced their focus and forgotten the purpose of their coming to this world, because they yearned for the wrong things all their lives (追求错误的欲望). 

< Do we really know what Happiness is? >

Buddhism in Plain Terms – Vol. 3 Chapter 6 (An Excerpt)
“You need to Eradicate your Dualistic View of Happiness and Suffering!!!”

In this world, what is the foundation you built your ‘happiness’ on? Many people build theirs on the foundations of suffering. Hence, they are able to appreciate happiness. Those who don’t have any clue what suffering is will never be able to understand what happiness is.

In the case of a child, if he has been treated like a king since he was born and had never tasted any bitterness in life, do you think he knows what suffering is?

Only a person who has experienced poverty will appreciate the joy of having wealth. That brings us to the question, how exactly does suffering and happiness feel like in this world?

For example, are you happy when you travel? Yes, you are.

But when you need to sit in a car for 5 – 6 hours during the trip, do you feel the pain? You will start to ache all over, won’t you? Don’t you think that there is happiness in the suffering? And vice versa?

The same is true with our spiritual cultivation. When you have yet to accomplish this path (没修成时), you will find there is too much suffering. But, once you do, you will feel extreme joy.

You feel the pain when you need to perform your recitation but when you are able to resolve your life challenges and difficulties one after another through chanting, isn’t that happiness?

In this world, when we have yet to be awakened to the truth (没有悟道之时), we are said to have yet to attain happiness which explains our dualistic view on the concept of happiness and suffering (会有苦乐之分).

Such differentiation will no longer exist once one has truly realised the truth.

I have told you earlier that there is joy in suffering (吃苦就是快乐); and the joy you feel may well be due to the suffering you are experiencing. Therefore, there is a saying: “Boundless joy is when one finds sweetness in bitterness” (苦中有乐，其乐无穷).

When you undergo the hardships in life, you will appreciate that happiness is hard to come by. The more bitterness you taste, the more you will cherish the taste of sweetness. Just like, if you don’t perform recitation where will you ever find happiness?

Therefore, we must have the right view on what suffering and happiness means to us as this is a very important foundation in the study of Buddhism.

Wealth, sex, fame, food, sleep (财、色、名、食、睡), just like the worldly happiness (人间的快乐), they are a kind of desire (欲望) which may be available today but not tomorrow. The happiness they bring is momentary. This is what worldly happiness is about – they are transient and limited. (带有一定的暂时性和狭隘性.)

< Happiness in Buddhism is interpreted as suffering in this world >
Buddhism in Plain Terms – Episode 21 (An Excerpt)

In observing the Five Precepts (守五戒), the Buddha once said that after He gained enlightenment, what He believed to be righteous (正的) is contrary to what the people of the world believe.

What is considered wholesome and wise, is considered unwholesome by them. When they see something tempting, greed arises in them.

In Buddhism, greed is the poisonous snake in a person. This is clear as we witness the many people in the world who get themselves in trouble because of money. As human, fame and fortune are the objects of our relentless pursuit (追求名利). That is why when the Buddha was enlightened to the truth, he urged us not to be infatuated with money (不要迷恋钱财).

If you are obsessed with money and happiness in this world, you are planting the root of suffering (种下了苦的根). Think about it. Isn’t this the case?

Look at the alcoholic who suffers from eventual liver damage; the chain smoker who suffers from lung disease; lustful men who die young as they suffer from kidney failure and their entire body falls apart.

The Buddha tells us that we should see the illusory nature of this world; they are not real. Sadly, the people in our world are not convinced of this truth as they are more inclined to entertaining their own selfish desires (私欲) and beliefs that are in contrary to one’s positive awareness (与正知正觉相违背). 

< With greed, hatred and ignorance, your happiness is never real >
Buddhism in Plain Terms – Episode 88 (An Excerpt)

A person who truly understands the teachings of the Buddha knows that true happiness is when they stay away from suffering (离苦了才能快乐): when they are able to let go (放下), abandon their worries (舍弃身上的烦恼) andtheir greed, hatred, and ignorance (贪瞋痴). 

Many people say “I am fine, I am very happy”. All of these are nothing but empty and false claims. The fact that they are living with greed, hatred and ignorance, they will never be able to attain true happiness.

For example, a person with an injured foot and walking difficulties. He has to rely on his walking stick all the time. One day when he no longer needs to rely on it, he is free from suffering and happiness sets in. Won’t you call that happiness? Of course you will. However, when he is in a state of happiness, he soon forgets the pain that his legs once caused him as he doesn’t feel it anymore. Sadly, from then on, he would suffer other kinds of pain from the other parts of his body. 

< Greed: The root of Unhappiness >

Master Jun Hong Lu‘s Public Talk, Singapore – 22 April 2016

In truth, all the happiness in this world stems from human beings’ desires. The pleasure of eating stems from our desire to consume food, the pleasure of wealth and fame stem from our greed; our quest for sexual intimacy stem from our sexual desire, the pleasure derived from sleeping and laziness also stem from a type of desire, that is the desire for enjoyment.

So, beware! In this human realm, the happiness you experience today could become the foundation for your slackness in your cultivation tomorrow (让你明天懈怠的根基)!

Why the practice of extreme asceticism (苦修)? It is to allow us to be enlightened, as all things in this world are impermanent. They are all worldly desires.

It is through cutting down these worldly pleasures that we are able to experience the “real” happiness within – it is something you experience on a spiritual level (内心的快乐是从精神上开始拥有的). 

< Greed: What are we greedy for? >
Buddhism in Plain Terms – Vol. 7 Chapter 7 (An Excerpt)

“Wealth, sex, fame, food and sleep” (财色名食睡) are known as the five main roots of hell (下地狱的五大根); when these roots are unwholesome, they are the ticket that takes you to hell. Think about it. Isn’t this true? 

When one has too much greed for money, to the extent of harming others, don’t you think they will go to hell? There are also many people, who, because of sex, ended up in jail while others are ruthless in their fight for fameand personal gain.

Next, food – some eat their way to ill-health and kill themselves as a result. When you eat gluttonously (拼命吃) or if you wolf down your food (抢着吃), you may even be termed as a reincarnation of a starving ghost (饿死鬼投胎). One must eat in moderation. Didn’t your elders tell you all these?

Sleep: There are some who suffer from drowsiness from too much sleep (睡得昏沉). All they do is sleep. They fail to cherish their life and they do not see the need for personal cultivation nor learning; wasting their time, never hesitate to do bad things and they eventually end up in hell.  

GREED BRINGS OUT THE WORST IN A PERSON 

Master Jun Hong Lu’s Public Talk, Sydney, Australia – 27 January 2019

Master Lu says, nothing makes us more vulnerable than our desires. Greed has the effect of consuming a person such that his life is wasted away, as he fails to get rid of this bad trait. Hence, we should not allow ourselves to be victims, caught up in changing situations. No matter how the external environment changes, we should learn not to be affected by the notion of gains and losses; never give in to our desires because if we do, they will dissolve every ounce of happiness there is in us and mess up our consciousness and line of thoughts (扰乱思维). 

THE EIGHT WINDS / THE EIGHT WORLDLY DHARMAS  八风/世间八法 

“The Eight Winds” are the external factors that destabilise a person’s heart.  

< ‘THE EIGHT WINDS’ CANNOT MOVE ME: A STORY >
A SINGLE FART BRINGS YOU ACROSS THE RIVER 

Su Dongpo (a famous Buddhist poet) of the Song Dynasty was assigned to an official post at Guazhou. Across the river, on its southern shore, was Jinshan (Golden Mountain) Temple where Zen Master Foyin presided.

One day, Su Dongpo, feeling quite advanced in his practice, wrote a poem and asked his attendant to send it to Zen Master Foyin for verification.

The poem went as follows:  

“Bowing with my highest respect, To the deva of devas,

Whose fine light illuminates the whole universe,

The eight winds cannot move me,

For I am sitting upright on the golden purple lotus blossom.”

(稽首天中天，毫光照大千。八风吹不动，端坐紫金莲。)

After receiving the poem from the attendant and reading it, Zen Master Foyin picked up the brush and wrote down one word as his comment.

When the attendant came back with the poem, Su Dongpo, expecting words of praise from the Zen Master, quickly opened it to read the comment. However, on that page, nothing was written except the word “Fart!” (“屁” (Pi) in Chinese, which means “utter nonsense”)

Upon seeing such an insult, Su Dongpo was ablaze with the fire of anger. Immediately, he boarded a boat and crossed the Yangtze River to argue with Zen Master Foyin.

Before the boat even pulled onto the shore, ZenMaster Foyin was already standing there waiting for Su Dongpo.

Upon seeing Foyin, Su Dongpo said, “ZenMaster, we are such intimate Dharma friends! It is fine that you do not compliment my practice or my poem. But how can you insult me like this?”

Innocently, as if nothing had happened, the ZenMaster asked, “How have I insulted you?”

Without saying another word, Su Dongpo simply showed the word “Fart” to Zen Master Foyin.

Laughing wholeheartedly, the Zen Master said, “Oh! Didn’t you say that the eight winds cannot move you? How come you are sent across the river with just one fart?!

Su Dongpo’s anger suddenly drained away as he understood his friend’s meaning. If he really was a man of spiritual refinement, completely unaffected by The Eight Winds, then how could he be so easily provoked? With a few strokes of the pen and minimal effort, Foyin showed that Su Dongpo was in fact not as spiritually advanced as he claimed to be. Ashamed but wiser, Su Dongpo departed quietly. 

< Happiness is when you are NOT affected by the ‘The Eight Winds’>

Master Lu’s discourse at Guan Yin Hall , 30 January 2017
Master Lu’s Disciple discourse, 12 May 2019
EIGHT WORLDLY DHARMAS 八世间法

Praise and Ridicule (称与讥)

First, hope for praise (赞美) – that is when a person enjoyed being praised and they are always in need of recognition and admiration from others. If they fail, they will go all out to desperately create conditions to have others praise them (制造条件来让别人说你好).

Second, fear of being criticised (批评). Take a look around you. Have you ever seen a person who can still smile after they were criticised? That’s why I say, that makes me the most hateable person around as I keep criticising you people every day.

Fortunately, you are practising Buddhism and you understand that when I criticised you it is to help you eliminate negative karma. Come to think of it, maybe some of you will think, “I will not get angry when Master Lu criticises me because I know my negative karmas will get eliminated. If not for that, I will surely talk back!”.

Gain and Loss (得与失)

Third, hope for possession (希望得到);

fear of losing what you own (不希望失去).

…to gain or to lose are superficial phenomena(表面现象). Today you own this flower, a while later, this flower is taken away by others and you go, “I want this flower, how can others take it away from me. I am sad now”.

This is a form of grasping (执取). Grasping to the notion “I want!”; grasping to forms (对色相的执取).

Hence, it is taught in the Heart Sutra, we should contemplate that “form is emptiness, emptiness is form (色即是空，空即是色)”. 

Joy and Sorrow (乐与苦)

Fifth, hope for happiness (希望快乐); Sixth,fear of suffering
(不希望痛苦).

What is happiness and what is suffering? Some alcoholics thought drinking makes them happy. Does he still feel happy after drinking? What about the birthday boy at the party? He was so happy alright, however, once the party is over, he goes, “I don’t want anyone to leave!” But the guests have to go home, right?

Would you say this is suffering or happiness then? It is a form of grasping (只是你的一种执著，叫“执取”). Happiness and suffering are just our feelings (感觉). Have you ever felt exhilarated (快乐) when you were young? Thinking back now? Won’t you say it is just a feeling you have had back then? 

Fame and Defamation (誉与毁)

Seventh, hope for fame (希望声名远扬);

fear of being neglected (不希望默默无闻或被忽视).

The problem with humans is, we wish that our reputation be known to everyone (希望自己声名远扬). Even a storekeeper who runs a small business would wish that everyone knows him and goes around telling others how famous his little store is.

People fear being neglected (不希望受到忽视). There are many who strive to stand out in the crowd. They will go “Hey, everybody, let’s come together, come over…!” They just wished to get noticed. It pains them when no one take notice of them, suspecting others looked down on them. Please remember, Bodhisattvas are generally seated down quietly, and they are unperturbed (如如不动).  Do we look down on Bodhisattva then? We worship them, don’t we? 

Above are eight things in the Dharma that will weaken us if we cling or get attached to them(这八件事如果执着会让人软弱).

When things appear hopeless, when you can’t gain happiness, you will be weakened; you get weakened when you suffer from an illness; when nobody seems to know you, you are weakened; when you fail to get the admiration of others, you are weakened; when you are critised, you lose all hopes. 

Therefore, the eight winds are the traps in our life – we should be mindful about them. (世间八法，实际上就是八种给人的陷阱)

Pay attention to the possibility of gradual slackness in cultivation (懈怠的心) as it may result in our sliding into these traps, without us realising it !!! 

Buddhism in Plain Terms Episode 21 (An Excerpt)

In this world that we live in, we must not not succumb to The Eight Winds (八风吹不动). …

The Eight Winds are the external factors that destabilise a person’s heart (动摇人心).

The Buddha once said, “those who understand emptiness can never be corrupted by the worldly phenomena” (能说空者，世间之法所不能坏).

How is that so? It is because their minds are not reliant on the eight winds (心不依止是八法故).  

The Buddha says, if a person is able to see through that emptiness is the reality of this world (看破世界的人就是空者), there will be no worldly phenomena – Neither desires nor any unwholesome matters will break his mind for The Way (道心). How is that so?

They have realised on the nature of emptiness of the world, hence they are not reliant on the eight winds nor led by the nose by them (没跟着八法走). What are the eight winds? 

The eight winds are: in the face of gain/advantage (利益), in the face of loss (衰败), in the face of being slandered by others
(诋毁), in the face of honor (荣誉), in the face of being praised by others (称赞), in the face of being ridiculed by others (讥笑), in the face of sarcasm (挖苦), and finally, in the face of happiness (快乐), we have to learn to be in a state of unmoving suchness (如如不动).

Let me ask you, do you have any shortcomings? You jump in rage the first instant others reprimand you; you let your greed take over the minute you see something that is of benefit to you; when things don’t go well, you immediately lose your spirit (精神都找不到), you may even fall ill, won’t you?

When others commented, “Wow, you really look like a Bodhisattva”, you immediately get caught up with such comments when in actual fact,whether or not you are one, depends on others’ genuine comments, not some wild guesses.

What’s the point of having people around who praise you? Instead, you should remain in a state of unmoving suchness
(如如不动), be it in the face of insults or cutting remarks. 

Q: What happens when we give in to our Greed and Desire?

A DEPICTION FROM ‘THE JOURNEY TO HEAVEN AND THE UNDERWORLD’ 
Greed for Wealth and Sexual Misconduct 

Journey to Heaven and the Underworld: The Hell of Great Burning Flame

Journey to Heaven and the Underworld: The hell associated with abusive speech, sexual misconduct, and killing

Master Lu’s motto on Desires: 
“Calm is the heart with no desire” 
( 无欲自然心如水) 

< “Calm is the heart with no desire”, but HOW? >
Buddhism in Plain Terms Episode 72 (An Excerpt)

All of you are familiar with my motto in life: Calm is the heart with no desire
(无欲自然心如水). Therefore, I hope all of you will break free from desires. Your heart should be calm like the water. When you have no greed, you will not give rise to hatred, and you will not do foolish things.

We need to see through the reality of things in life, understand the Buddhist doctrine and the truth within that teaches us that all desires are transient; they are hallucinations (迷幻) brought forth by one’s bewilderment.

When we are driven by desires (欲望), we go into a state of confusion (迷). Being ordinary people, we are seduced and we lose our soul. That is why I need to tell all of you that, desires are detrimental.

The more we have, the more we want and the better we want them to be. With that, we step into the realm of greed and lose all control. This is the predicament (困境) you brought upon yourself because of your desires.

When you seize wisdom, you will have no more desires. You begin to understand that everything in the world is illusory (虚幻) – no matter how much happiness there is, it will all come to an end; and no matter how much pleasure it may be giving you, it will leave you one fine day. Then, you take a look at what is right in front of you and feel content (知足), that’s when you will be most happy as you are no longer enticed by the things that used to be your objects of desire (不会受到欲念的诱惑). 

Methods to Overcome Desire

Contemplate 观
To look thoughtfully for a longtime at something

< How to Overcome Desires?: Contemplate the Body as Impure >
Wenda20190802   36:31 (Master Jun Hong Lu’s call-in radio program)

Caller: Master Lu, please enlighten us on the various methods of meditation that can help us to effectively calm our mind. Thank you.

Master Jun Hong Lu: Meditation methods include counting of breaths. The other method is “Contemplation of the Body as Impure” (不净观). The world that we live in is impure and so are we.

This method of contemplation is especially effective for those who are battling lustful thoughts (男女的想法) in their mind – where you contemplate the filthiness of the skin, flesh, and all those dirtiest parts of the human body, do you understand?

No matter how beautiful a girl may look, think about her nostrils, how filthy is that?! Think about the earwax, discharge from the eyes, and stinky breath … No matter how handsome a guy may appear, think about how dirty the nostrils and mouth are!

This is what “Contemplation of the Body as Impure” (不净观) works. It is to deter you from giving in to your sexual desires (不会去好色). 

In fact, the only difference between humans and animals is that animals don’t wear clothes, while humans do. But if your behaviour is like the animals, doesn’t that make you an animal too?

< How to Overcome Desires?: Contemplate Feeling as Suffering >
Master Jun Hong Lu, Buddhism in Plain Terms Vol. 6, Chap. 45

“To Contemplate our Feelings as Suffering” (“观受是苦”). We have to constantly contemplate and recognise that what you feel is suffering. For example, you had a lot to eat today. It was all bliss when you were eating. You just wouldn’t want to stop. What’s next? Suffering. Because your digestive system is not able to take it. What about when you go for a holiday? You need to go on a long-haul bus that gives you swollen legs at the end of the journey. Isn’t that suffering?

Bodhisattva wants us to contemplate that all our feelings lead to suffering. It may look pleasurable on the surface. Just like medicine. It may be sugar-coated. But there is no medicine in the world that is not bitter. 

< How to Overcome Desires?: Contemplate the Mind as Impermanent >
Master Jun Hong Lu, Buddhism in Plain Terms Vol. 6, Chap. 43 (AnExcerpt)

We need to understand the reality of impermanence (要懂无常) and recognise that our desires are ever fluctuating. Think about it – did you stick to what you set forth to accomplish?

You opt for this today and that the next day; you think this way today and another way the next. You change your mind, feelings and emotions every day. Hence, you have to contemplate your thoughts as impermanent. (观心无常)   

TRUE HAPPINESS LIES IN HELPING OTHERS

Happiness is when you have a reputation of serving all sentient beings; love is only meaningful when you dedicate it to others and wealth comes to you when you give because it is through giving that you receive. 

It is only by helping sentient beings can we enjoy TRUE HAPPINESS.