Sermon 30: The Way of Happiness

Happy is the birth of Buddhas,
Happy, True Dhamma's Teaching,
Happy, the Sangha's harmony,
Of those in harmony, happy their striving.

(Dhp. 194)

Today, for the increase of awareness and wisdom the verse above, spoken by Gotama the Buddha, will he expanded and illustrated in various ways.

To begin with, it is useful to know the context in which these words were spoken and to whom they were addressed. This is always important when considering the Exalted Buddha's speech as his way of teaching was always appropriate to the occasion and people. It is said that he was in residence at the famous Jetavana Vihara outside the city of Savatthi and that, at that time a large group of Bhikkhus was seated in one of the halls or sala when this topic Of conversation arose among them: "What is the pleasantest thing in the world? Some said, "There is nothing to be compared with the pleasure of ruling": Others said, "There is nothing to be compared with the pleasures of love". Still others said, "There is no pleasure that can compare with the pleasures of eating rice, meat and so on". It may be remarked here that those Bhikkhus or monks were not being very mindful and were in fact engaging in the sort of speech which the Exalted Buddha called ‘animal-talk',-that is, the chatter about the sort of subjects which animals if they speak, would likely to be interested in, or the sort of talk which is not upright, as animals do not proceed with their bodies upright. Upon that occasion, it happened that the Exalted One, walking in that direction, came upon this group of Bhikkhus engrossed in their animal-talk and he, although aware that they were wrongly engaged, asked them what they were talking about. When they told him-perhaps somewhat shamefacedly, he said: "Bhikkhus what are you saying? All these pleasures which you are discussing belong to the Round of wandering-on in sufferings". By this he meant that all such subjects tend to make for more births and more sufferings because of the grasping which is usual for those having such views. The pleasures of ruling, then as now. were joined to violence and led to an increase in anger against enemies: while the pleasures of love, on the other hand, lead those who indulge much in them, to increase of lust and passions; and then the pleasures of eating are also bound up with greed for foods and drinks. Greed and aversion, which attachment to all these pleasures stimulates, together with the underlying Root of Delusion which makes one think that such pleasures are truly pleasant, truly for: one's good, all these three, greed, aversion and delusion make for repeated birth in the Round of birth and death, death and birth. So, such pleasures, transient as they are and conjoined to un-satisfactoriness or dukkha, cannot be said to be without compare and are not praised by the wise. Having reproved those thoughtless Bhikkhus for their animal-talk, the Exalted One then spoke further showing in what true happiness is to be found. He said: "The arising of a Buddha in this world, the hearing of Dhamma (or the Truths taught by a Buddha), the peace and harmony in the Sangha (or monastic communities of Bhikkhus and Bhikkhunis), these and these alone are truly happy events'. And after saying this, He pronounced the following verse:

"Happy is the birth of Buddhas,

Happy, True Dhamma's teaching,

Happy, the Sangha's harmony

Of those in harmony, happy their striving".

It is the intention here to take each of these four lines, one by one, and explain the meaning of each, for the whole verse sums up all Buddhist Teaching in a very abbreviated from. The first line reads: "Happy is the birth of Buddhas" and in it we should consider three things: the meaning in brief of Buddhahood, what is meant by the 'birth' of a Buddha, and in what does this happiness at the birth of Buddhas consist? A Buddha means one who discovers the Ultimate Truth about the nature of the universe. He can do this only after striving in goodness and wisdom for many lives gradually bringing himself nearer to perfection. During this long course of lives be practices a number of great qualities which mature his heart and make it possible for him at last to cross over the stormy ocean of birth and death. Ten of these perfecting qualities are often mentioned, they are: Giving, Moral Conduct, Renunciation and Wisdom-which are called the primary perfections, while Effort, Patience, Truthfulness, Determination, Loving kindness and Equanimity are perfections of secondary importance. Having reached the topmost excellence in each of these, he is finally born into a family well endowed with all opportunities. But this conception and extrusion from the womb is not called the 'birth of a Buddha' for although even as a child in his last life he is superlatively well endowed with all sorts of excellences, yet he has still to attain Enlightenment and so cannot be called a Buddha. In the Pali of this verse, the word 'uppado' which has been translated as 'birth' means more literally, 'arising' and this refers to the new birth at the time of Enlightenment, the person who arises from this profound experience being called a Buddha.

Now what is the cause for happiness in this event? First, Perfect Buddhas arise only rarely and in whole ages from the evolution of a galaxy until its destruction there may be only one or two, so to live at a time when one has appeared is a cause for supreme joy. Why is this? Buddhas show the Way, they teach the Path of Practice called Dhamma, which leads away from the manifold sufferings of existence. They are able to tame all beings that wish to be trained and to show them courses of practice leading to rebirth in realms of happiness, or else the Practice-Path for the overcoming of all kinds of birth and death. Those who rejoice in the arising or birth of a Buddha are those who practice a level of Dhamma, which is appropriate for their lives and aspirations. Such people are called "those with little dust in their eyes" for they are able to perceive the truth, while contrasted with them are "the ordinary people become blind" and for them there is no happiness in their present life regarding the arising of a Buddha. Now our Buddha, that is the Exalted Gotama, is said to be the Buddha of the Present although he has long since found Final Nibbana or Parinibbana. So it is not only wise people in the days when he was alive who can be joyful. We may also be happy now in that we live at a time when the word 'Buddha' can still be heard, since for many ages this word, meaning the Awakened One, cannot be heard anywhere. As an example of this one might take the story of the great merchant Anathapindika's first meeting with the Buddha. He had gone on business to Rajagaha where his sister was the wife of a rich man. When he arrived at their house, he found great preparations afoot for, as he thought, either a wedding or else an invitation to the King. Asking his friend about the meaning of all that activity, he received the reply that the Exalted Buddha had been invited on the morrow together with a great number of Bhikkhus. When Anathapindika heard this reply, he exclaimed, did you say a Buddha? "-to which his friend replied, "Yes, I said a Buddha". So great was the astonishment of Anathapindika at the sound of this word that he could not believe his ears and repeated the question three times. As he thrice received the same reply from his friend, he resolved to set out early the next morning to pay his respects to the Buddha and so great was his desire to do so that he got up three times in the night thinking that it was already dawn. When dawn finally came and he had walked out the town to the Cool , Wood where the Exalted One was staying, upon his arrival he greeted the great Teacher who then addressed him teaching him Dhamma in such a way that he became a Stream-enterer, one who is bound to attain the Sublime Peace of Nibbana. Such a man as this truly rejoiced in the arising of a Buddha. Something of the meaning of "Happy is the birth of Buddhas" may now be clear.

The next line say: "Happy, True Dhamma's Teaching" and here too there are a number of points to be examined. We would know in brief the meaning of 'Dhamma', understand what is meant by 'pointing-out the Dhamma' or the Dhamma's Teaching as translated here, and lastly see wherein lies the cause for happiness in all of this. Dhamma is a word of many meanings but in this context it means the Truth, that which really is. As we define Dhamma or Truth in this way, it means that it is opposed to the seeming appearance, the surface glitter or attraction, for this, although true for ordinary life, is ultimately false. There should be an illustration to make this clear. As this Dhamma truth concerns only our own minds and bodies, one cannot do better than to take the illustration from this mind and body. Everyday, one wakes up with the feeling and the concept, 'I', say by name John Smith, am waking up. That 'I' which wakes up seems to be the same 'I' which woke up yesterday and for a long time past. This calls for a little investigation for there are photographs of this 'I' looking considerably younger. And does one always wakes up in the same mood? Surely not! So it looks as though this 'I' or personality which one takes as being rather permanent, is in truth in constant flux. Both constituents of@ this 'I' are constantly changing and becoming other, so it is said: "Mind is impermanent, body is impermanent". Now, pointing out Dhamma means simply. this,-the making clear to people the truth that was always there. It does not mean asking them blindly to accept some dogmas, the truth of which they cannot see, but for "those with little dust in their eyes" it is the seeing of the truth for the first time. So in the verse, which is being explained here, there is this word 'Dhammadesana,' which means 'the pointing-out of Dhamma' or indicating the Truth. The present exposition of Dhamma and all Buddhist sermons are in fact just this 'pointing out the Truth' upon various levels and in various ways suitable to people.

Now why should this pointing out of Dhamma, or Dhamma-teaching, as translated in this verse, be called 'happy'? Those who grasp at something evil or untrue only make woe for themselves as can be seen easily in the gross misconduct of criminals, or more subtly, in the failure to do what is right and wholesome-as in the case of raisers, or those who are callously indifferent to the sufferings of others; or most subtle of all in the grasping at various sorts of views which lead astray from Truth. In the above example, anyone who grasps at one of the component parts of his or her personality as permanent, is obviously doomed to sufferings when "mind is impermanent, body is impermanent" to regard them as permanent is foolishness, while even accepting them intellectually for what they are, impermanent, takes a load of wrong view away and brings some happiness. If a determined effort is made to practice Dhamma, then one may, with insight born of meditative concentration, see mind and body as they truly are-and when one comes into accord with Ultimate Truth, one gains access to the very highest and the indestructible Happiness. This pointing-out of Dhamma which is: the beginning of the way to discover Dhamma, Truth and true Happiness, has been done now for more than 2500 years so that those who listen may understand the Truth for themselves and there by attain happiness. From these few words, something of the meaning of the line "HAPPY, True Dhamma's teaching" may be gathered.

The third line, "Happy, the Sangha's harmony" has, like the other lines, a number of points to be examined. We should appreciate first the meaning of Sangha, of how it is in harmony, and then in what sense there can be happiness in this. Sangha is a word, which can be translated either as 'order' or as 'community' according to the sense in which it is used. As 'order' it refers to the monastic societies of Buddhist monks or Bhikkhus and of Bhikkhunis or nuns. Here, however, the meaning is rather 'community' as it refers the company of those disciples both in robes and among the laity, who have seen the Dhamma truth for themselves. Altogether they are called the Noble Sangha being composed of those who no longer rely upon faith, or upon reasoned ideas, they have no longer need of the supports or crutches which others must use in their Buddhist practice; since in their own minds and bodies they have seen the Dhamma-truth and become those who are called 'After-Buddhas'. Perfect Buddhas such as Gotama discover again the Dhamma when it has become, obscured, while those who follow after a Perfect Buddha and who discover Enlightenment by practicing the Dhamma taught by him are called Anubuddhas, or as we should say, After-Buddhas. All these who are either still ridding themselves of the mental-emotional stains and obstructions upon one of the lower steps to complete Enlightenment, or else who have won complete purity of heart :which, no greed, aversion or delusion can sway, all these together are the Noble Sangha. People who are no longer swayed by desires, or even those who are but slightly touched by the mental stains, they will be quite naturally in harmony: with each other. It is greed, aversion and delusion, all of which strengthen the sense of ‘I', and 'mine', these mental stains make for strife, troubles and sufferings. To bring about harmony, all that is necessary in society is that greed for, aversion against and delusion about, be abandoned-but every member of society must make some efforts personally. The Sangha of those attained to Dhamma is the sort of society where abandonment of the mental stains has given rise to harmonious unity. When the causes of dissension are given up there is natural peace. Wise men praise harmony and concord knowing that in them are to be found some of the roots of happiness.

Now the happiness associated with the Sangha's harmony is just this: it provides a pattern or model for the emulation of all who sincerely desire peace and happiness in their lives. The Noble Sangha are those who are practicing well, they are practicing uprightly, practicing according to the method of Dhamma and Vinaya-or the Teachings and the Discipline; they are practicing with proper conduct. Having these qualities, they are like lamps along a path through the pitch-black darkness of the night. Those who encounter them and who train under them are indeed most fortunate and have every reason for happiness. With these few words it is hoped that something of the meaning of "Happy, the Sangha's harmony" has been conveyed.

The three lines so far described, have covered the Three Jewels, which are the basis, the practice and topmost height of the teaching known as Buddhism. Going for Refuge to these Three jewels from the unsatisfactory condition of existence dominated by selfish desires, is an act of both faith and understanding but more is required of a Buddhist than this. His faith and his understanding would be incomplete if it were not accompanied by striving, and mention of this word brings us on to the last line- "Of those in harmony, happy their striving". In the formula of Going for Refuge this striving is expressed by the verb 'I go' for Refuge to the Buddha, Dhamma and Sangha. Who goes? It is I, meaning that this is my individual responsibility. What do I do? I go, a verb of motion implying the need for effort.

This striving towards, and in, the Buddha, Dhamma and Sangha, how can this be done? Let us take the Three jewels or Refuges in reverse order when answering this question. Striving towards the Sangha, meaning the Noble Sangha, has the prime significance of placing oneself under a Teacher who one takes to be a member of this Noble Sangha. Going for Refuge to the Sangha then has this practical meaning of striving in accordance with the Teachings given by one's Teacher, striving to practice in his way and not permitting one's own more or less conceited ideas to interfere. The placing of oneself under a Teacher in the first place implies the humbling of oneself and the willingness to learn from him what is the right Dhamma-way of going about things. Unless a considerable effort is made at the developments of humility, there can be no real possibility of growth in the Dhamma.

Going for Refuge to Dhamma means, in terms of plain practice: "The not-doing of all evils, the increase of the good". Like the preceding refuge, no Going for Refuge can be seen here if there is no energy made to practice. A good deal of effort is in fact required for this dual aspect of striving in Dhamma, which is, as this line emphasizes, connected with happiness. The not doing of evils, what does this mean and how is it connected with happiness? Let us first define evil with reference both to ourselves and to others. Evil or papa is defined as deterioration in one's own mental state and as bringing sufferings to others. If we think about it, no evil can be done by ourselves whether by mind, speech or body which does not lead to the dispersion of our concentration and a general deterioration of the mental level. Moreover, some of the evil actions done by us do not show their fruits immediately but only after a period of ripening and at the time which is suitable for their arising. Thus the evildoer bedevils his own future, for the evil done in the present will produce unwelcome fruits of limitation, sufferings and unfavorable environment. It should be obvious how the not-doing of evils, one aspect of striving, leads to happiness: when one no longer plants the seeds of evil in the ground of one's own heart then one need no longer fear that a crop of suffering must be reaped. This ability to be able to discriminate evil as such aid to check oneself from becoming involved in it, is called wisdom--one of many kinds of wisdom. Though it is with wisdom that one keeps one's mind, speech and body free of evil-doing, one uses compassion, when considering how others will suffer from one's greedy hateful or stupid actions. Other beings also wish for happiness but they must suffer from evildoing not done by themselves. Considering this deeply, one must be moved to check evil in oneself so that they may find happiness. This wisdom and compassion are the basis of Buddhist striving in the field of moral conduct but that field is not only an avoidance of evil. The latter must be counterbalanced by the increase of the good. Goodness here, literally wholesomeness consists of those actions which raise up and purify the mind of the doer while they are the cause for benefit of other beings. In the former it is again wisdom, which is employed and developed so that one knows: 'this action should be done, it leads to growth, development, purity of heart and happiness. The actions, which do this, may again be either expressed through the mind as thoughts or feelings and other mental-emotional processes, or they may show themselves as speech, or they may appear through the body-door as physical actions. To give examples of these three, the various aspects of mind-development or bhavana, called 'meditation', would be an example of the increase of wholesomeness through the mind. Through speech, this increase can be seen when the mouth is speaking truth, is bringing about, concord between others, is speaking gently and kindly, or is teaching Dhamma-all this is the increase of goodness. And then in bodily actions, the protection of other beings from injury, the giving of gifts helping the poor, the old and the sick and so on, are all actions, promoting goodness in the doer. From these sorts of actions the mind becomes ever more pure and therefore more happy. But a Buddhist does not only do good thinking of his own benefit since he knows how great the happiness for others can be, so wishing for their happiness through his actions he uses and develops himself in loving-kindness and compassion. From his practice of increasing in wholesome actions naturally he becomes happy here and now but also he may expect ti be happy in the future. Happiness cannot arise for a person who does not have the causes in himself for the experience of happiness. But striving in this way-for the not-doing of all evils and for the increase of the good, is the establishment in oneself of happiness-producing conditions. It is like a farmer who sows fine quality seed upon good soil, and then, as he expects, reaps a rich harvest. But one does not have to wait until the hereafter to see some of the fruits either of evil-doing or of wholesomeness.

One can experiment if one is not convinced: try a concentrated bout of evil-doing and then see whether or not it brings one the happiness for which one is searching. Then try concentrated practice of generosity, helpfulness, gentleness and virtuous conduct and development of a meditation subject and see whether all of this brings the fruits of happiness. In the search for happiness and satisfaction and the avoidance of suffering and the unsatisfactory, we and all beings where-so-ever they are born, all spend their lives. Instead of relying upon chance combinations of events for our happiness and instead of trying to arrange the world out there so that we can have everything to our liking-an endeavor most unlikely to succeed, we should set about establishing in our own hearts the conditions which will certainly bring this happiness about. The harmonious striving in Dhamma is the sure way to find happiness and the sure way to bring it to others.

As regards the Buddha, striving means the effort made so that Enlightenment may be experienced. The end to striving called Nibbana is also known as the Sublime Happiness.

Now, as we see happiness begins and ends Dhamma-practice, for the Supremely Happy one, the Exalted Buddha has said:

"Happy is the birth of Buddhas,
Happy, True Dhamma's teaching
Happy, the Sugha's harmony
Of those in harmony, happy their striving"

EVAM

Thus indeed it is.