Spirituality is Effort or Happiness? - Buddha explains the path leading to happiness.

Spirituality is Effort or Happiness? - Buddha explains the path leading to happiness.

Where am I now in my stage of spiritual effort? 

The Lord Buddha explains in his own words about different levels of happiness/spiritual effort 

1) Physical (worldly)-Corporeal, 

2) Subtle-Angelic and 

3) Silence-Incorporeal (Equanimity / Tranquil) stages of Mind / Consciousness / Awareness.

The Noble Eightfold Path. The eight factors are enumerated in the discourse.

The first factor is 1) Right Understanding, the keynote of Buddhism. The Buddha started with Right Understanding in order to clear the doubts of the monks and guide them on the right way. Right Understanding deals with the knowledge of one self as one really is; it leads to Right Thoughts of non-attachment or renunciation (nekkhamma samkappa), loving-kindness(avyapada samkappa), and harmlessness (avihimsasamkappa),which are opposed to selfishness, ill will, and cruelty respectively.

2) Right Thoughts result in 3) Right Speech, 4) Right Action, and 5) Right Livelihood, which three factors perfect one’s morality.

The sixth factor is 6) Right Effort which deals with the elimination of evil states and the development of good states in oneself. This self-purification is best done by a careful introspection, for which 7) Right Mindfulness, the seventh factor, is essential. Effort, combined with Mindfulness, produces 8) Right Concentration or one-pointedness of the mind, the eighth factor.

A one-pointed mind resembles a polished mirror where everything is clearly reflected with no distortion.

The Four Noble Truths

The First Noble Truth deals with dukkha. Right Understanding of the First Noble Truth leads to the eradication (pahatabba) of craving. 

The Second Noble Truth thus deals with the mental attitude of the ordinary man towards the external objects of sense.

The Third Noble Truth is that there is a complete cessation of suffering which is Nibbana, the ultimate goal of Buddhists. It can be achieved in this life itself by the total eradication of all forms of craving. This Third Noble Truth has to be realized by developing(bhavetabba) the Noble Eightfold Path (ariyatthangika magga). 

This unique path is the only straight way to Nibbana. This is the Fourth Noble Truth.

Causal Law in Terms of Happiness (Suffering leads to Happiness)

In the Samyutta Nikaya is found an interesting interpretation of the Dependent Origination (Paticca Samuppada) in terms of happiness. 

The Buddha says: 

“Suffering leads to Confidence (Saddha); 

Confidence to Rapture (Pamojja); 

Rapture to Joy (Piti); 

Joy to Tranquillity (Passaddhi); 

Tranquillity to Happiness (Sukha); 

Happiness to Concentration (Samadhi); 

Concentration to Knowledge and Vision of things as they truly are (Yathabhuta-ñanadassana); the Knowledge and Vision of things as they truly are to Repulsion (Nibbida); 

Repulsion to Non-attachment (Viraga); 

Non-attachment to Deliverance (Vimutti); 

Deliverance to the Extinction of Passions (Khaye-mana); i. e., to Arahantship.” 

This important passage clearly indicates how suffering can lead to happiness and ultimately to Sainthood.

The Cause and Effect

If, on account of a cause, an effect arises, then, if the cause ceases, the effect also must cease.

The reverse order of the Paticca-Samuppada will make the matter clear.

Old age and death are only possible in and with a psychophysical organism, that is to say, a six-senses-machine. Such an organism must be born, therefore it presupposes birth. But birth is the inevitable result of past Kamma or action, which is conditioned by grasping due to craving. Such craving appears when feeling arises. 

Feeling is the outcome of contact between senses and objects. Therefore it presupposes organs of sense which cannot exist without mind and body. Mind originates with a rebirth consciousness, conditioned by activities, due to ignorance of things as they truly are.

The whole formula may be summed up thus:

The Cause of Suffering:

1. Dependent on Ignorance arise Conditioning Activities.

2. Dependent on Conditioning Activities arises Relinking-Consciousness.

3. Dependent on Relinking-Consciousness arise Mind and Matter.

4. Dependent on Mind and Matter arise the six Spheres of Sense.

5. Dependent on the Six Spheres of Sense arises Contact.

6. Dependent on Contact arises Feeling.

7. Dependent on Feeling arises Craving.

8. Dependent on Craving arises Grasping.

9. Dependent on Grasping arise Actions (Kamma bhava).

10. Dependent on Actions arises Birth.

11. Dependent on Birth arise Decay, Death, Sorrow, Lamentation, Pain, Grief, and Despair.

12. Thus does the entire aggregate of suffering arise.

Cessation of Suffering:

1. The complete cessation of Ignorance leads to the cessation of Conditioning Activities.

2. The cessation of Conditioning Activities leads to the cessation of Relinking-Consciousness.

3. The cessation of Relinking-Consciousness leads to the cessation of Mind and Matter.

4. The cessation of Mind and Matter leads to the cessation of the six Spheres of Sense.

5. The cessation of the six Spheres of Sense leads to the cessation of Contact.

6. The cessation of Contact leads to the cessation of Feeling.

7. The cessation of Feeling leads to the cessation of Craving.

8. The cessation of Craving leads to the cessation of Grasping.

9. The cessation of Grasping leads to the cessation of Actions.

10. The cessation of Actions leads to the cessation of Birth.

11. The cessation of Birth leads to the cessation of Decay, Death, Sorrow, Lamentation, Pain, Grief, and Despair.

12. Thus does the cessation of this entire aggregate of suffering result.

Effect of Actions/Thoughts in Past, Present and Future

The first two of these twelve factors pertain to the past, the middle eight to the present, and the last two to the future. 

Of them Moral and Immoral Activities (samkhara) and Actions (bhava) are regarded as Kamma.

Ignorance (avijja), Craving (tanha), and Grasping (upadana) are regarded as Passions or Defilements (kilesa); 

Relinking-Consciousness (patisandhi-viññana), Mind and Matter (nama-rupa), Spheres of Sense (salayatana), Contact (phassa), Feeling (vedana), Birth (jati), Decay and Death (jaramarana) are regarded as Effects (vipaka).

Thus Ignorance, Activities, Craving, Grasping and Kamma, the five causes of the past, condition the present five effects (phala) – namely, Relinking-Consciousness, Mind and Matter, Spheres of Sense, Contact, and Feeling. In the same way Craving, Grasping, Kamma, Ignorance, and Activities of the present condition the above five effects of the future.

This process of cause and effect continues ad infinitum. A beginning of this process cannot be determined as it is impossible to conceive of a time when this life-flux was not encompassed

by ignorance. But when this ignorance is replaced by wisdom and the life-flux realizes the Nibbana Dhatu, then only does the rebirth process terminate.

Various levels of Happiness / Self awareness: 1) Realms of Form - Subtle World (of Angels or Brahma) and 2) the Formless Realms, Incorporeal World - Arsh /Paramdham (of God, Shiva, Allah) and 3) Physical consciousness.

The nine types of moral consciousness pertaining to the Realms of Form and the Formless Realms are the five Rupavacara and four Arupavacara Jhanas (Ecstasies) which are purely mental. 

Kusala Kamma which may ripen in the Realms of Form:

1. These are the following five kinds of (Rupa-Jhanas) or Ecstasies which are purely mental:—

i. The first Jhana moral consciousness which consists of initial application (vitakka), sustained application (vicara), pleasurable interest (piti), happiness (sukha), and onepointedness (ekaggata).

ii. The second Jhana moral consciousness which consists of sustained application, pleasurable interest, happiness,and one-pointedness.

iii. The third Jhana moral consciousness which consists of pleasurable interest, happiness and one-pointedness.

iv. The fourth Jhana moral consciousness which consists of happiness and one-pointedness, and

v. The fifth Jhana moral consciousness which consists of equanimity (upekkha) and one-pointedness.

These Jhanas have their corresponding effects in the Realms of Form.

2. Kusala Kamma which may ripen in the Formless Realms: 

These are the four Arupa Jhanas which have their corresponding effects in the Formless Realms – namely:

1. Moral consciousness dwelling in the ‘Infinity of Space’ (Akasanañcayatana),

2. Moral consciousness dwelling on the ‘Infinity of Consciousness’(Viññanañcayatana),

3. Moral consciousness dwelling on ‘Nothingness’ (Akiñcaññayatana), and

4. Moral consciousness wherein ‘Perception neither is nor isnot’ (N’eva saññan’ asaññayatana).

3. The four unhappy states (Duggati) and the seven happy states (Sugati) are collectively termed Kamaloka – Sentient Sphere.

Superior to these Sensuous Planes are the Brahma Realms or Rupaloka (Realms of Form) where beings delight in jhanic bliss, achieved by renouncing sense-desires.

Death Proximate Karma and Nibbana (Eternal bliss)

By Kamma is here meant some good or bad act done during his lifetime or immediately before his dying moment. It is a good or bad thought. 

If the dying person had committed one of the five heinous crimes (Garuka Kamma) such as parricide etc. or developed the Jhanas (Ecstasies), he would experience such a Kamma before his death. These are so powerful that they totally eclipse all other actions and appear very vividly before the mind’s eye. If he had done no such weighty action, he may take for his object of the dying thought-process a Kamma done immediately before death (Asanna Kamma); which may be called a “Death Proximate Kamma.”

The temporary material happiness is merely the gratification of some desire. When the desired thing is gained, another desire arises. Insatiate are all desires. Sorrow is essential to life, and cannot be evaded. Nibbana, being non-conditioned, is eternal, (dhuva), desirable (subha), and happy (sukha). The happiness of Nibbana should be differentiated from ordinary worldly happiness. Nibbanic bliss grows neither stale nor monotonous. It is a form of happiness that never wearies, never fluctuates. It arises by allaying passions (vupasama) unlike that temporary worldly happiness which results from the gratification of some desire (vedayita).

Ten Grades of Happiness based on 1) Physical world/realm, Realm with Form (Subtle) and Formless realm (Arsh or Brahmand or Paramdham)

Physical: In the Bahuvedaniya Sutta the Buddha enumerates ten grades of happiness beginning with the gross material pleasures which result from the pleasant stimulation of the senses.

As one ascends higher and higher in the moral plane the type of happiness becomes ever more exalted, sublime and subtle, so much so that the world scarcely recognizes it as happiness.

Subtle Realms: In the first Jhana one experiences a transcendental happiness (sukha), absolutely independent of the five senses. This happiness is realized by inhibiting the desire for the pleasures of the senses, highly prized by the materialist. In the fourth Jhana however, even this type of happiness is discarded as coarse and unprofitable, and equanimity (upekkha) is termed happiness.

The Buddha says: “Fivefold, Ananda (the disciple of Buddha), are sensual bonds. What are the five?

Forms cognizable by the eye – desirable, lovely, charming, infatuating, accompanied by thirst, and arousing the dust of the passions; sounds cognizable by the ear; odours cognizable by the nose; flavours cognizable by the tongue; contacts cognizable by the body – desirable, lovely charming, infatuating, accompanied by thirst, and arousing the dust of passions. These, Ananda, are the five sensual bonds.

1. Whatever happiness or pleasure arises from these sensual bonds, is known as sensual happiness.

“Whoso should declare: ‘This is the highest happiness and pleasure which beings may experience’ I do not grant him that, and why? Because there is other happiness more exalted and sublime.

“And what is that other happiness more exalted and sublime?

2. Here a Bhikkhu lives, completely separated from sense-desires, remote from immoral states, with initial and sustained application born of seclusion, in joy and happiness abiding in the First Ecstasy (Pathama Jhana). This is happiness more exalted and sublime.

“But should anyone declare:— ‘This is the highest happiness and pleasure which beings may experience’ – I do not grant him that, and why? Because there is another happiness yet more exalted and sublime.

3. “Here a Bhikkhu, stilling initial and sustained application, having tranquillity within, mind one-pointed, initial and sustained application having ceased, as a result of concentration lives in joy and happiness, abiding in the Second Ecstasy (Dutiya Jhana). This is the other happiness more exalted and sublime.

“Yet should anyone declare that this is the highest happiness and pleasure experienced by beings – I do not grant it. There is happiness more exalted.

4. “Here a Bhikkhu, eliminating joy, abides serene, mindful, and completely conscious, experiencing in the body that of which the Ariyas say:— ‘Endowed with equanimity and mindfulness he abides in bliss.’ Thus he lives abiding in the Third Ecstasy (Tatiya Jhana). This is the other happiness and pleasure more exalted and sublime.

“Still should anyone declare that this is the highest happiness – I do not grant it. There is happiness more exalted.

5. “Here a Bhikkhu, abandoning pleasure and pain, leaving behind former joy and grief – painless, pleasureless, perfect in equanimity and mindfulness – lives abiding in the Fourth Ecstasy (Catuttha Jhana). This is the other happiness more exalted and sublime.

“However, were this declared to be the highest happiness – I do not grant it. There is happiness more sublime.

6. “Here a Bhikkhu, passing entirely beyond the perception of form, with the disappearance of sense reaction, freed from attention to perceptions of diversity, thinks: ‘Infinity is Space’ – and lives abiding in the Realm of infinite Space (Akasanañcayatana). This other happiness is more exalted and sublime.

“Nevertheless, if this were declared the highest happiness – I do not grant it. There is happiness more sublime.

7. “Here a Bhikkhu, transcending entirely the Realm of Infinite Space, thinks: ‘Infinite is Consciousness’, and lives abiding in the Realm of Infinite Consciousness (Viññanañcayatana). This other happiness is more exalted and sublime.

“And yet should this be declared the highest happiness – I do not grant. There is higher happiness.

8. “Here a Bhikkhu, transcending the Realm of Infinite Consciousness, thinks: ‘There is nothing whatsoever’ and lives abiding in the Realm of Nothingness (Akiñcaññayatana). This other happiness is more exalted and sublime than that.

“And still were this declared the highest happiness – I do not grant it. There is happiness more exalted.

9. “Here a Bhikkhu, passing entirely beyond the Realm of Nothingness, lives abiding in the Realm of Neither-Perception- nor-Non-Perception (N’eva saññan’asañña-yatana). This other happiness is more exalted and sublime.

“Yet whoso should declare: ‘This is the highest bliss and pleasure which beings may experience’ – l do not grant him that, and why”. Because yet another happiness is more exalted and sublime.

“And what is this other happiness more exalted and sublime?

10. Here a Bhikkhu, utterly transcending-the Realm of Neither-Perception-nor-Non-Perception, lives, having attained to the Cessation of perception and sensation (Saññavedayita-Nirodha). This, Ananda, is the other happiness more exalted and sublime.

Of all the ten grades of happiness this is the highest and the most sublime. This transcendental state is Nirodha Samapatti, that is, experiencing Nibbana in this life itself.

As the Buddha Himself has anticipated, one may ask: “How can that state be called highest happiness when there is no consciousness to experience it.”

The Buddha replies: “Nay, disciples, the Tathagata does not recognize bliss merely because of a pleasurable sensation, but, disciples, wherever bliss is attained there and there only does the Accomplished One recognize bliss.”

“I proclaim,” says the Buddha, “that everything experienced by the senses is sorrow.” But why? Because one in sorrow craves to be happy, and the so-called happy crave to be happier still. So insatiate is worldly happiness.

In conventional terms the Buddha declares: “Nibbanam paramam sukham, Nibbana is the highest bliss.” It is bliss supreme because it is not a kind of happiness experienced by the senses. It is a blissful state of positive relief from the ills of life.

Nibbana is, therefore, not a kind of heaven where a transcendental ego resides, but a Dhamma (an attainment) which is within the reach of us all.

The Happiness State of an Arahant / Brahmana / Self-realized Person:

“Though little he recites the Sacred Texts, but acts in accordance with the teaching, forsaking lust, hatred and ignorance, truly knowing, with mind well freed, clinging to naught here and hereafter, he shares the fruits of the Holy Life.” – Dhammapada

The Tipitaka abounds with interesting and self-elevating sayings that describe the peaceful and happy state of an Arahant, who abides in the world, till the end of his life, serving other seekers of truth by example and by precept.

In the Dhammapada the Buddha states:

For him who has completed the journey, for him who is sorrowless, for him who from everything is wholly free, for him who has destroyed all Ties, the fever (of passion) exists not. –

Verse 90.

The mindful exert themselves. To no abode are they attached. Like swans that quit their pools, home after home they abandon (and go). – Verse 91.

They for whom there is no accumulation, who reflect well over their food, who have Deliverance, which is Void and Signless, as their object, their course like that of birds in the

air cannot be traced. – Verse 92.

He whose corruptions are destroyed, he who is not attached to food, he who has Deliverance, which is Void and Signless, as his object, his path, like that of birds in the air, cannot be traced. – Verse 93.

He whose senses are subdued, like steeds well trained by a charioteer, he whose pride is destroyed and is free from the corruptions, – such a steadfast one even the gods hold dear.

– Verse 94.

Calm is his mind, calm is his speech, calm is his action, who, rightly knowing, is wholly freed 

he, indeed, is a supreme man. – Verse 97.

Whether in village or in forest, in vale or on hill, wherever Arahants dwell, delightful, indeed, is that spot. – Verse 98.

Delightful are the forests where worldlings delight not; the passionless will rejoice (therein),(for) they seek no sensual pleasures. – Verse 99.

Ah, happily do we live without hate amongst the hateful; amidst hateful men we dwell unhating. – Verse 197.

Ah, happily do we live in good health amongst the ailing; amidst ailing men we dwell in good health. – Verse 198.

Ah, happily do we live without yearning (for sensual pleasures) amongst those who yearn (for them); amidst those who yearn (for them) we dwell without yearning. – Verse 199

Ah, happily do we live, we who have no impediments. Feeders of joy shall we be even as the gods of the Radiant Realm. – Verse 200.

For whom there exists neither the hither26 nor the farther shore, nor both the hither and the farther shore, he who is undistressed and unbound – him I call a brahmana. –Verse 385.

He who is meditative, stainless and secluded, he who has done his duty and is free from corruptions, he who has attained the Highest Goal,32 – him I call a brahmana. – Verse 386.

He that does no evil through body, speech, or mind, who is restrained in these three respects, –him I call a brahmana. –Verse 391.

He who has cut off all fetters, who trembles not, who hasgone beyond ties, who is unbound, – him I call a brahmana. –Verse 397.

He who has cut the strap (hatred), the thong (craving), and the rope (heresies), together with the appendages (latent tendencies), who has thrown up the cross-bar (ignorance), who is enlightened (Buddha),- him I call a brahmana. – Verse 398.

He who, without anger, endures reproach, flogging and punishments, whose power – the potent army-is patience, – him I call a brahmana. – Verse 399.

He who is not wrathful, but is dutiful, virtuous, free from craving, self-controlled and bears his final body, him I call a brahmana. – Verse 400.

Like water on a lotus leaf, like a mustard seed on the point of a needle, he who clings not to sensual pleasures, – him I call a brahmana. – Verse 401.

He who realizes here in this world the destruction of his sorrow, who has laid the burden aside and is emancipated, – him I call a brahmana. – Verse 402.

He whose knowledge is deep, who is wise, who is skilled in the right and wrong way, who has reached the highest goal, – him I call a brahmana. – Verse 403.

He who is not intimate either with householders or with the homeless ones, who wanders without an abode, who is without desires, – him I call a brahmana. – Verse 404.

He who has laid aside the cudgel in his dealings with beings, whether feeble or strong, who neither harms nor kills, – him I call a brahmana. – Verse 405.

He who is friendly amongst the hostile, who is peaceful amongst the violent, who is unattached amongst the attached, – him I call a brahmana. – Verse 406.

In whom lust, hatred, pride, and detraction are fallen off like a mustard seed from the point of a needle, – him I call a brahmana. – Verse 407.

He who utters gentle, instructive, true words, who by his speech gives offence to none, – him I call a brahmana. – Verse 408.

He who has no desires, whether pertaining to this world or to the next, who is desireless and emancipated, – him I call a brahmana. – Verse 410.

Herein he who has transcended both good and bad and the ties as well, who is sorrowless, stainless, and pure, – him I call a brahmana. - Verse 412.

He who is spotless as the moon, who is pure, serene, and unperturbed, who has destroyed craving for becoming, – him I call a brahmana. – Verse 413.

He who, discarding human ties and transcending celestial ties, is completely delivered from all ties, – him I call a brahmana. – Verse 417.

He who has given up likes and dislikes, who is cooled and is without defilements, who has conquered the world,and is strenuous, – him I call a brahmana. – Verse 418.

He who has no clinging to aggregates that are past, future, or present, who is without clinging and grasping, – him I call a brahmana. – Verse 421.

The fearless, the noble, the hero, the great sage, the conqueror, the desireless, the cleanser (of defilements), the enlightened, him I call a brahmana. – Verse 422.

That sage who knows his former abodes, who sees the blissful and the woeful states, who has reached the end of births, who, with superior wisdom, has perfected himself, who has completed (the holy life), and reached the end of all passions, – him I call a brahmana. – Verse 423.