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Dhamma and Happiness - Dhamma Wheel

Dhamma and Happiness

Casual discussion amongst spiritual friends.
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clw_uk
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Dhamma and Happiness

Postby clw_uk » Mon Feb 23, 2009 10:52 pm

Ive come across a strange statement which said that if one becomes happy after practicing Dhamma then one is not practicing Dhamma correctly

Could just be me but isnt Dhamma practice intended to quench dukkha so there is peace and contentment which is the best kind of happiness?


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retrofuturist
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Re: Dhamma and Happiness

Postby retrofuturist » Mon Feb 23, 2009 11:01 pm

Greetings Craig,

Was this person Theravadin?

Metta,
Retro. :)
"Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education." - Ven. Thich Nhat Hanh

"The uprooting of identity is seen by the noble ones as pleasurable; but this contradicts what the whole world sees." (Snp 3.12)

"To argue with a person who has renounced the use of reason is like administering medicine to the dead" - Thomas Paine

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clw_uk
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Re: Dhamma and Happiness

Postby clw_uk » Mon Feb 23, 2009 11:03 pm

I dont really know to be honest, i just read it somewhere buy a buddhist, just thought it was and odd statement
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retrofuturist
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Re: Dhamma and Happiness

Postby retrofuturist » Mon Feb 23, 2009 11:06 pm

Greetings Craig,

It might be worth finding out. I've heard some Vajrayana practitioners say things like this before, to de-emphasise personal happiness and to indicate that practice leads to a greater awareness of the dukkha being experienced by "all sentient beings".

Metta,
Retro. :)
"Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education." - Ven. Thich Nhat Hanh

"The uprooting of identity is seen by the noble ones as pleasurable; but this contradicts what the whole world sees." (Snp 3.12)

"To argue with a person who has renounced the use of reason is like administering medicine to the dead" - Thomas Paine

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Ngawang Drolma.
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Re: Dhamma and Happiness

Postby Ngawang Drolma. » Mon Feb 23, 2009 11:11 pm

Hi Craig,

It could also be that in some traditions it's considered okay if someone experiences a period of suffering as they become more aware of the prevalence of dukkha in his/her life and very existence. Most people experience it as a hard thing, of course, but it might be a sign of progress too.

Definitely it depends on the context of the statement.

Best,
Drolma


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Prasadachitta
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Re: Dhamma and Happiness

Postby Prasadachitta » Mon Feb 23, 2009 11:14 pm

"Beautifully taught is the Lord's Dhamma, immediately apparent, timeless, of the nature of a personal invitation, progressive, to be attained by the wise, each for himself." Anguttara Nikaya V.332

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David N. Snyder
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Re: Dhamma and Happiness

Postby David N. Snyder » Mon Feb 23, 2009 11:22 pm

The Dhamma is supposed to make us happier, nothing wrong with that. The statement was probably made as an over-interpretation of some teachings on upekkha (equanimity) and/or dukkha.

Here is an article by Ven. Dhammika:

It is hard to find Sri Lankans (70% Theravada Buddhist) who are not smiling. They always have a nice and large smile on their faces.
Image




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clw_uk
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Re: Dhamma and Happiness

Postby clw_uk » Mon Feb 23, 2009 11:22 pm

Retro, no way for me to find out sadly, was just a quote i read on some site

Gabriel, agree with what you said


The quote i read though seemed to state that if there was any kind of happiness then one wasnt practicing Dhamma, which to me is a ridiculous statement, the BuddhaDhamma leads one away from dukkha not further into it. I can understand how one is more aware of Dukkha in other beings, but to let that become Dukkha for yourself is to miss the point of Dhamma

At least thats my view

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clw_uk
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Re: Dhamma and Happiness

Postby clw_uk » Mon Feb 23, 2009 11:25 pm

Unbowed, Unbent, Unbroken

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Ben
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Re: Dhamma and Happiness

Postby Ben » Mon Feb 23, 2009 11:56 pm

“No lists of things to be done. The day providential to itself. The hour. There is no later. This is later. All things of grace and beauty such that one holds them to one's heart have a common provenance in pain. Their birth in grief and ashes.”
- Cormac McCarthy, The Road

Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently.
- Sutta Nipata 3.725

(Buddhist aid in Myanmar) • •

e: [email protected]..

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retrofuturist
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Re: Dhamma and Happiness

Postby retrofuturist » Mon Feb 23, 2009 11:59 pm

Greetings Ben,

Spot on.

In fact I think the reverse of what Craig posted is true...

If you're not generally happier as a result of your Dhamma practice, then you're not doing it right.

Metta,
Retro. :)
"Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education." - Ven. Thich Nhat Hanh

"The uprooting of identity is seen by the noble ones as pleasurable; but this contradicts what the whole world sees." (Snp 3.12)

"To argue with a person who has renounced the use of reason is like administering medicine to the dead" - Thomas Paine

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mikenz66
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Re: Dhamma and Happiness

Postby mikenz66 » Tue Feb 24, 2009 12:39 am


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Dhammanando
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Re: Dhamma and Happiness

Postby Dhammanando » Tue Feb 24, 2009 1:29 am


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Ngawang Drolma.
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Re: Dhamma and Happiness

Postby Ngawang Drolma. » Tue Feb 24, 2009 1:46 am



nathan
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Re: Dhamma and Happiness

Postby nathan » Tue Feb 24, 2009 4:39 am

But whoever walking, standing, sitting, or lying down overcomes thought, delighting in the stilling of thought: he's capable, a monk like this, of touching superlative self-awakening. § 110. {Iti 4.11; Iti 115}

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Re: Dhamma and Happiness

Postby Individual » Tue Feb 24, 2009 6:07 am

The best things in life aren't things.


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Re: Dhamma and Happiness

Postby Cittasanto » Tue Feb 24, 2009 8:11 am



He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.


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