Worldly Happiness is Sugar-Coated Suffering

Each of us has a limited amount of time. The average lifespan is approximately thirty thousand days and then we leave this world. Some people have less time, sometimes just one day. Some die in the womb. Our lives are not that long. Buddhists shouldn’t be careless. The Buddha tried to warn us in his final moment that we shouldn’t be careless. Our lives are not long, and we should make the best out of it. Spending our time to indulge in the world is a waste.

Worldly people don’t have the chance to listen to dhamma or to practice dhamma, so they then don’t understand the truth of the world. They simply indulge in the world. Since we have wisdom, let’s observe – in life how many times have we gone through what is called ‘happiness’? Can we see that even great or perfect happiness has eventually passed? However, suffering is everywhere. If we can’t see this in ourselves, then just take a look at people around us – this one gets old, that one gets sick, someone dies, someone is parted from what he loves, and someone faces what he dislikes.

Drowning in suffering with no way out

Observe carefully and see that people in this world are to be pitied. They are drowning in suffering with no way out; they continue following the masses. Breaking the cycle of rebirth is extremely difficult, so long as we are not truly determined. Carelessly enjoying the world provides you with little rewards while masking the great suffering in store for you. Unwise people aren’t aware of this.

With each instance of happiness, in parallel, the body continues to be pounded due to aging, sickness and death. Happiness fools us into neglecting to see the hidden suffering. Māra (the Evil One) fools us by using worldly happiness – happiness from seeing pleasant forms, hearing pleasant sounds, pleasant-smelling odors, pleasant tastes, pleasant-sense contact, thinking pleasant thoughts. Māra uses these to fool us. The minds of those without mindfulness or wisdom run around looking for forms, sounds, smells, tastes, touch, mental pleasures. They can’t see the suffering hidden behind. As they enjoy, they get closer to their last breath.

They are to be pitied. They think they are being happy, unaware of the suffering that lies in wait to pound them around the clock. Bodily suffering is aging, sickness, and death. Mental suffering is parting from the loved, facing the unbeloved, e.g. facing someone we don’t like. This happens all the time. Just when we walk into our office, we see the person we like, and the person we dislike – our mind swings up and down. For instance, seeing the persons we like, we want to spend time talking and laughing with them. Even though, both parties are inching closer and closer to their demise. When we see someone that we dislike, we don’t realize that they are suffering. We dislike them, and all the while they get closer and closer to aging, sickness, and death, every minute.

Every minute, we are also getting closer to aging, sickness, and death, but we still enjoy life in search for happiness and all kinds of fun – these are sugar-coated poison; they’re like poison. In fact, all the various types of elements and aggregates are suffering – they are like poison. But Māra sugarcoats them, luring us with happiness or sensual pleasures. If we aren’t aware of this, our lives would drown in suffering. As we enjoy life and have fun, soon we will get old, soon we will get sick, soon we will die.

Many of my classmates have passed away, around 20% – 30%. People I used to know have passed on, one by one. Only a few of my elderly relatives are still alive; the rest have passed away. Looking at it in this way, we won’t be careless. Our lives are really limited – only thirty thousand days on average, which is approximately 75 years. Out of these thirty thousand days, ten thousand days are for sleeping, another ten thousand days are for studying and working. The remainder, lesser than ten thousand days, are for fun or being lost. In the end, what will we get? As time goes by, does any of this contribute true value to our lives?

I liked meditating right from childhood. My mind is familiar with meditation. As an infant, before I could even walk, my folks would take me with them to listen to dhamma at the temple though I couldn’t comprehend any of it and was asleep. The mind has grown accustomed to happiness and peace – happiness that comes from peace, which people in this world don’t know of. They only know of effervescent happiness, like people dancing and wriggling at concerts. An old expression for writhing like this is, “like an earthworm in ashes,”. They seem so happy, but they don’t really know about happiness that originates from peace.

There is no happiness greater than peace.

The Buddha said, “there is no happiness greater than peace.” The other kind of happiness is happiness with hidden suffering. However, the bliss from peace, if we can develop the mind to attain peace, we will be happier and happier. We don’t have much time. So instead of spending time enjoying things or having fun, we should spend time learning within our body and mind and we will attain peaceful happiness. The ultimate peace is nibbana. The utmost bliss is nibbana. “Nibbānam paramam sukham.” Nibbana is the beatitude, and it’s unparalleled. Why? Because nibbana itself is peaceful.

There are many levels of peace. Peace from samadhi is another level of peace. Ask if meditation practice is better than extroverted happiness. Wriggling with happiness looks similar to the writhing of a dog getting burned by hot water or an earthworm in ashes – and is just like what worldly people are. Which one is happier? Happiness from chatting, laughing, singing, dancing, frolicking? Soon, we will be parted from what we love, and will face what we dislike. We will face disappointment, will get old, get sick, and die. To have fun and frolic around, to look for form, sound, odor, taste, touch, or enjoyable things is just to be happy. Thus, what each of us wants is happiness. Those who’ve never heard of dhamma search for happiness by following the crowd. They think money will make them happy, they watch movies, listen to music. They think having a girlfriend or a boyfriend will make them happy, having children will make them happy, or having a house will make them happy. But look, eventually, those who search for happiness in this way will have to leave everything behind – can’t keep a thing.

I’ve been practicing since I was a child. After graduation, I worked. My supervisor told me, “Why don’t you go travel and have fun? Why are you only interested in temples and meditation? It’s too stressful. Don’t be like that. Just go out and have fun.” She meant well though, wishing for me to be happy. But she didn’t know about happiness beyond sensual-pleasure happiness – worldly happiness. Mostly, people in my generation succumbed to the world, looking for sensual pleasure, while I persevered in my practice – keeping precepts, practicing samadhi, cultivating wisdom.

At first, some people laughed at me, thinking why I behaved like a monk – never went out to parties with anyone. They had fun and were happy. They felt I was quiet, reserved, and unhappy – they felt sorry for me. I felt sorry for them too. They felt sorry for me and kindly told me to go out, have fun, have some drinks, etc. They advised me out of good will, not ill will. But I didn’t take their advice. As time went by, my friends progressed in their careers. Many of them became provincial governors, directors general of departments, ambassadors. I too worked and progressed in my career. When I worked, I worked hard, never slacked off. I never absconded from work, nor did I spend working hours doing something else, using the excuse “I want to meditate.” I didn’t do such things. Doing so is a kind of corruption. They hired me to work, so I worked. When my work was done and I had some free time, I didn’t waste my free time enjoying things, I practiced.

Today, many friends who were prominent in society have passed away. Those who are still alive are former senior government officials. Some of them are rich with lots of properties – but their lives are empty, meaningless, and consequently futile. On the other hand, I persevered and practiced, and all throughout as I persevered and practiced it looked like I wasn’t having fun like the others. But today I am truly peaceful and happy. My mind is equanimous.

Allow the mind to have a friend

Exhale and be aware. Inhale and be aware. Keep at it – allow the mind to have a friend. What is our true friend? Our true friend is our own breath. Other friends of ours will only be with us temporarily – especially when we’re rich and happy, we have lots of friends. When we’re old, sick, dead, or poor, friends are scarce. Worldly friends can leave us at any time if we are of no benefit to them. But our breath is always with us for the rest of our lives, until we quit breathing, then it will leave us. When the breath leaves us, we die. The breath is our loyal friend, so we should care for, and pay attention to, it. We already have a good friend, so don’t neglect it, don’t forget it. Don’t keep hanging out with fake friends and forget our true friend; external friends are not so reliable. Try to be with the breath consistently. Inhale and recite ‘Bud;’ exhale and recite ‘Dho.’ And keep being aware of this, over and over.

Keep observing the breath – or if we’re not skilled at observing breath, we can use other meditation objects. Use whichever one we’re skilled at, and stay with only one meditation object. In my case, I inhale and recite ‘Bud,’ and exhale and recite ‘Dho,’ as I’m adept at this. If you’re not skilled at this, use what you’re skillful at, e.g. pay respect to the Buddha and chant a mantra, sitting meditation, walking meditation, etc. – anything that you’re skillful at. And then keep being aware of that one particular meditation object. For example, be aware of the body standing, walking, sitting, lying down – which means being aware of one meditation object, i.e. the body. Thus, meditate with a single meditation object as a friend of the mind. Some people may contemplate the rising and falling of the abdomen – using the rising and falling of the abdomen as their friend. And when the mind escapes from the friend – be aware of it. When the mind is with its friend, be aware of it. Meditate with a single meditation object and be aware of the mind often.

When I was a child, I practiced according to Luangpor Lee’s teachings. He taught me to inhale and recite ‘Bud,’ exhale and recite ‘Dho,’ and count ‘1’, then inhale and recite ‘Bud,’ exhale and recite ‘Dho,’ and count ‘2’, etc. He taught me to count till 10 and count back from ten: 9,8,7,6,5,… like the countdown for a rocket-launch. Repeat this by counting forwards and backwards, over and over. Breathe and count. I tried, but as a 7-year-old child, I could count to 10, but counting backwards from 10 to 9,8,7, was not easy for me. I wasn’t good at counting backwards. However, I managed to adjust his instruction – I inhaled and recited ‘Bud,’ exhaled and recited ‘Dho,’ and counted 1; and continued to count till 100 and then I started over by counting from 1 again.

We may switch the meditation object to suit our practice, but we shouldn’t manipulate our mind to suit the meditation object. We need to know how to choose a suitable meditation object. Just like when we buy pants, we choose the ones that fit us. Imagine really liking extra-large clothes and so we buy extra-large shirts and pants, put them on and then try to get our body to fit itself into those clothes by eating a lot of food – this isn’t smart at all. Thus, we should choose whichever meditation object is suitable for our mind. Whichever meditation object we meditate with that makes the mind happy, is the one we should choose. Whichever meditation object we meditate with that brings about frequent mindfulness, is the one we should choose. Happiness by itself isn’t enough, mindfulness is also necessary. Let’s say, someone likes to meditate on the breath, but when practicing they get drowsy. Is their mind calm? Yes, it is. But it lacks mindfulness, so the practice doesn’t work. Mindfulness is required throughout the practice. Mindfulness is always needed. No mindfulness means no practice. Having mindfulness means that the person is practicing.

As a child, as I inhaled, I recited ‘Bud,’ as I exhaled, I recited ‘Dho,’ while keeping count 1,2,3, … 100. When the mind began to calm down, the counting disappeared. What remained was: inhaling with reciting ‘Bud,’ and exhaling with reciting ‘Dho.’ Because the mind stayed with one meditation object, it didn’t run around to the eyes, ears, nose, tongue, body, or mind. By staying with one meditation object, the mind observed the body breathing continually. As the mind became calmer, the reciting words disappeared and only the breath remained. The mind became even calmer, and then the breath disappeared, and then the light appeared. Being with the light, I experienced calmness, rapture and bliss – my mind didn’t wander away. Sometimes, I meditated such that light wouldn’t appear. Certain types of meditation give rise to their counterpart image (Paṭibhāga-Nimitta). Meditating with either Kasiṇa (basic visual objects of meditation) leads to the appearance of light, or Ānāpānasati (mindfulness of breathing) leads to the appearance of light, or Kāyagatā-sati (mindfulness of the body) leads to the appearance of light.

Appamaññā (unbounded states) meditation and Brahma-vihara (stations of brahma) meditation don’t lead to the appearance of light. For example, Metta meditation – with the mind at ease, continuously radiate Mettā (loving kindness) without animosity against anyone including oneself, and even against one’s own defilements. If there is restlessness, let there be no ill-feeling against this mental state, allowing the mind to continue radiating Mettā. We can also chant, “Mettā Guṇa, Arahanta Mettā,” or other Mettā-related mantras, such as “Mettam ca sabba lôkasmin – mânasam bhâvayê aparimânam,” etc. This chant is difficult and a bit long. There are many chants relating to Mettā.

Or if we don’t know what to do or what mantra to chant, we may chant “Mettā, Mettā, Mettā” repeatedly, and share Mettā by bringing the mind to its natural state and radiating friendly energy outwards. To start with, be gentle with your own mind. Even if the mind is restless, don’t hate it. If the mind is calm, don’t be pleased with it. It could be in any state, calm or restless, simply share Mettā with the mind. Don’t force the mind to always be good. Continue by expanding Mettā to within the body; the body is filled with Dukkha (suffering) – look at it with Mettā – the body is just an animal, the same as other animals and like other people.

Then, contemplate on the fact that the body, both our and others’, is the same. The way we love our own body, in this similar manner we should love and radiate Mettā toward the bodies of others. The mind won’t oscillate. Continue radiating Mettā, and eventually the mind will converge without the appearance of light or Paṭibhāga-Nimitta (counterpart image). The mind will converge and enter the non-form jhana, the world will disappear – the body will disappear and so will the world. What remains is the joyful, awakened Knower Mind.

How to use the Knower Mind to enjoy the benefit of wisdom cultivation

Regarding samadhi from the beginning stages to highest level – the beginning stage is Khanika-samādhi (momentary concentration). That is when we observe our body and mind continuously and sometimes bliss arises on its own, without us having to do anything. Bliss arises by itself. This bliss arises as a result of Khanika-samādhi or momentary concentration. Another instance is when the mind is lost and we repeatedly become aware of it being lost, then, at some point bliss arises. Additionally, there are even higher and subtler states of bliss. When we meditate and light appears – as we become proficient in the practice, we can either maintain ‘mind with the light’, or sustain ‘light with the mind’, or we can regulate the size of the light; the mind in this case is with bliss, meaning that the mind is in Upacāra-samādhi (access concentration). Upacāra-samādhi begins when Paṭibhāga-Nimitta arises – light appears and its size can be regulated – the mind is in a blissful state. However, this kind of bliss is a still bit superficial. If the mind can let go of the light, a sturdy Knower Mind will be attained.

Furthermore, when we practice Ānāpānasati (mindfulness of breath) until the breath disappears and the light appears, if we let go of the light, the mind will revert back and the Knower Mind will stand out. At this point, we have entered the second level jhana, which is ‘form jhana’. If we can meditate and enter jhana level, we experience Pīti (rapture) and Sukha (bliss). When the meditative state gets even more refined, Pīti will cease; Pīti, which would have been experienced as a happy state becomes a tingling state and isn’t pleasurable anymore; it feels like a superficial state of mind. Hence the mind lets go of Pīti, and dwells in Sukha. As we keep on meditating, it will be seen that even the Sukha is tingling, and so the mind will let go of the Sukha, and become equanimous – at this stage, the mind is at the highest level of ‘form jhana’, though there still is form (in terms of a mental object). However, the mind will be tranquil, and won’t waver. The mind won’t crave for form, sound, odor, taste, touch, mental object. It won’t be lost in worldly matter and will truly be tranquil.

If we can employ the jhana approach, i.e. being able to enter the second jhana, the prominent factor is the Knower Mind. In the second, third, fourth, fifth, sixth, seventh, eighth, the Knower Mind comes into play. In the first jhana, the Knower Mind doesn’t stand out. Why not? Because Vitakka and Vicāra are present. Vitakka means the mind meditates on the light. Vicāra means the mind clings to the light. So, the mind has yet to pay attention to the mind. When the mind understands that thinking about and clinging to the light is burdensome, it will let go of Vitakka and Vicāra, and revert back. Pīti and Sukha will be present with the mind in the state of Ekaggatā (one-pointedness of mind). At this stage, the Knower Mind arises. The term used in the Tipitaka is ‘Ekodibhāva’ – the state where the mind is in oneness. What is? The mind! This is referred to as the Knower Mind.

Once we attain the Knower Mind, we need to diligently apply an important tool to assist with wisdom cultivation. If we can’t do jhana, we have to rely on ‘Khanika-samādhi’ or momentary samadhi. When this samadhi arises frequently, this state and the state of Knower Mind are one and the same – they work in the same way.

Regarding jhana, having let go of form – the world disappears and the body disappears – we enter the ‘non-form jhana’ state, which has one great benefit. When the mind emerges from the ‘non-form jhana’ state and becomes aware of the body, it will see that the body and the mind are separate entities; aggregates separate out automatically.

Āḷāra Kālāma and Udraka Rāmaputra, Prince Siddhārtha Gautama’s former teachers, taught him to access the seventh and eighth levels of jhana, which are ‘non-form jhana’ states. After attaining enlightenment, the Buddha thought of them first knowing that they were only one step away from enlightenment since they could separate form and non-form; they could enter ‘non-form jhana’ where the body disappears and after exiting this state and becoming aware of the body again, it would have been clear to see that body and mind are separate entities. Moreover, after entering non-form jhana the first time, automatically the aggregates will always separate, and will never tether again. Therefore, if we can enter non-form jhana, we will be able to separate the aggregates.

Once we can separate the aggregates, the final aspect that remains is to see that each aggregate demonstrates the Three Characteristics of existence. This is why after attaining enlightenment, the Buddha thought of the two ascetics who could separate the aggregates as a result of their ability to enter the non-form jhana level, however they missed seeing the Three Characteristics of existence. If the Buddha could have given them the clue, to see the Three Characteristics of the body and the mind, they would have attained enlightenment shortly afterwards. The spiritual perfections of the two ascetics were even stronger than the first group of five ascetics (Pañcavaggiyā) – which is why the Buddha thought of the two ascetics first. However, the two ascetics who were able to enter non-form jhana had already died. In their final moment, they entered the non-form jhana level and were reborn as non-form Brahma gods.

Non-form Brahma gods don’t have eyes, ears, nose, tongue, or body – they only have the mind. So, they can’t communicate with the outside world which meant that the Buddha could not teach them. He even commented that it was such a great loss to them. Luangpor Buddhadasa was blunt and said, “a complete disaster!” Because they missed enlightenment by just a little and with just a little clue they would have gotten enlightened. However, they missed the chance. Anyway, are they happy? They are for as long as the effect of jhana continues. Regarding jhana, it doesn’t only bring peace and happiness, if we can enter at least second jhana or up to eighth jhana, which is non-form jhana, we will attain the Knower Mind. If the Buddha or a teacher gives us just a little clue, we will know how to use the Knower Mind to enjoy the benefit of wisdom cultivation.

So, the only missing piece is to attain the Knower Mind – just a little clue is needed. When the Knower Mind is attained, don’t only be aware. Rather, be mindful of the body – can we see that the body isn’t the mind? Can we see that the body isn’t permanent? Can we see that the mind that knows the body is also impermanent? Can we see that the body is a known thing, and isn’t under our control? It will get old, get sick, and die – no one can stop it. Can we see that the Knower Mind, itself, is also impermanent – it arises and ceases, and can’t be controlled. So, let’s just cultivate wisdom in this way – it isn’t difficult at all.

Once we are able to separate the aggregates and attain the true Knower Mind, it won’t take long before we succeed in cultivating wisdom. If we attain the non-form jhana level, the aggregates will separate. The Knower Mind is attained from the moment that the second level of jhana is achieved. After we are able to separate the aggregates, practice as I have just indicated, i.e. observe the aggregates demonstrating the Three Characteristics of existence; they are not us, not ours, but are only known things; the one that knows, the Knower mind itself, is also subject to the Three Characteristics of existence just the same – none of it is exempt from the Three Characteristics of existence. Keep observing in this way repeatedly. This is how to cultivate wisdom.

Happiness that without all kinds of tingling sensations

Happiness. There is worldly happiness, but it is accompanied with suffering. There is also happiness from samadhi such as Khanika-samādhi (momentary samadhi) wherein, occasionally while observing the mind bliss arises. There also exists subtler levels of happiness, i.e. happiness from jhana states. Attaining higher levels of ‘form jhana’ brings about subtler levels of happiness, with each step. At first, it will be seen that even Vitakka and Vicāra, which are wholesome states, are burdensome. Pīti (rapture), another wholesome state, is also burdensome. Even Sukha (bliss) is burdensome; if the mind becomes equanimous but the body is still there, this is burdensome. Once the body is abandoned, one enters non-form jhana levels – the mind will dwell in happiness and peace as a result of such jhana state.

Jhana has a turning point. After the second level of jhana is achieved, the Knower Mind is attained. If fifth, sixth, seventh, or eighth jhana levels, the non-form jhana levels, are achieved, after exiting these jhana states, the aggregates will separate out automatically. Wisdom cultivation begins when one attains the Knower Mind, and then separates aggregates, and then sees each aggregate demonstrating the Three Characteristics of existence.

When we cultivate wisdom, sometimes, the mind achieves some understanding, but this isn’t enlightenment. Keep practicing and when some understanding is reached, the mind will be blissful. Thus, during the wisdom cultivation phase, for some period, suffering exists as only suffering is seen over and over again. But then, at some point, the right understanding will manifest and the bliss from wisdom cultivation arises. This bliss is different from the bliss arising from jhana levels, and is also different from the bliss arising from Khanika-samādhi. It feels different. Does it feel blissful? Yes, it does. The bliss from wisdom cultivation feels fulfilling – filled with contentment unlike the psychedelic state of bliss experienced at the jhana levels.

When the Noble Path and Noble Fruits are reached, the mind will be in the jhana state, and for some people, bliss will be prominent. When the Noble Path and Noble Fruits are revealed, everyone’s mind will be in the jhana state. If we have never entered a jhana state, it’s okay. Keep on practicing. When the Noble Path and Noble Fruits are reached, the mind will automatically enter jhana state, without intention. It does so on its own. So, while we are watching our body or mind, the mind can just enter jhana by itself, sometimes up to a non-form jhana level, and then the mental process of knowledge will arise – the mind will break free from Āsava (cankers) that encase it, and the mind will become free from the Āsava as a result of the power of the Noble Path. The Noble Path destroys the Samyojana (Fetters), which are deep hidden defilements. As a result, a portion of Āsava and a portion of Samyojana will be destroyed.

At the moment of enlightenment, some people’s minds are in an equanimous state, and some others’ minds are in a blissful state. Thus, at the moment of enlightenment, there can be 2 types of Vedanā (feeling tones): happiness when bliss arises, or equanimity. So, it’s not always the same. Each mind has its own way. Nevertheless, defilements will be washed away.

When the Noble Path and Noble Fruit are realized, one experiences nibbana. When the Noble Path and Noble Fruit are realized, in that moment, the mind’s object is nibbana; not the five aggregates nor any of the conceptual objects – the mind has nibbana as its object. Sometimes, the mind may not remember the first experience of nibbana. Even after experiencing nibbana for the second and the third time, the mind is still not proficient at this state. But after the fourth time experiencing nibbana the mind will be adept in this state.

Whenever a stream enterer, once-returner, and non-returner would like to dwell in peaceful happiness, they may observe the Three Characteristics of body and mind and let go of them to be with nibbana. Or they can observe the body breathing, and then let go of the body and mind, and then be with nibbana. Or observe the mind, e.g. observe craving and then let go of craving, then the mind will reach nibbana – provided that they have experienced nibbana before. If not, one can’t reach nibbana in this way. One has to be a noble person. If an arahant would like to experience nibbana, they can just recall it – no need to do Vipassanā meditation. But for the stream-enterer, once-returner, non-returner, to recall nibbana, they need to first practice Vipassanā. It’s blissful when the mind feels nibbana and there is no need to enter jhana. Outside of the jhana state, one can feel nibbana – there is no entering, nor exiting. If there is ‘entering’ and ‘exiting’ of this state then it’s not real nibbana.

There isn’t any dimension of happiness that is like the happiness in nibbana; this happiness transcends craving (Tanha) and all kinds of tingling sensations because form and non-form have all been abandoned. Form and non-form make the mind tingle. And so, the mind is peaceful and happy. If one investigates the body, it is empty. If one investigates the world outside, it is empty. Seeing the mind, the mind is empty – but don’t deliberately watch the mind; doing so will make the mind to begin operating. Thus, everything is equally empty.

Luangpu Dune taught me that, “when you see that the mind and the surrounding environment are one, you’ve reached nibbana.” The mind and the surrounding environment… what is the mind’s surrounding environment? It is the body and the world outside. At that stage, the body, and the world outside are empty. And the mind itself is also equally empty. They are one, no division between them. It is the state called ‘non-duality’ – teachers called it the ‘non-dual mind,’ ‘non-dual dhamma,’ ‘unparalleled dhamma’ – it’s the ultimate state!

Keep practicing; keep meditating. First of all, don’t indulge in the world. I told you that worldly happiness is sugar-coated poison, and it’s horribly poisonous because it makes us get old, get sick, and die, with no escape. What is the sweet, the sugar? They are sensual pleasures: forms, sounds, odors, flavors, enjoyable touches which are all the kinds of bogus happiness that will trap fools into enjoying them. But the wise don’t cling to them. These are tools or weapons of Māra to trap us under their power – i.e. sensual pleasures – tools of Māra to trap us.

World beings are trapped by Māra. They strive for happiness via forms, sounds, odors, flavors, touches, but in the end, it’s empty. We have money, but eventually our money will become someone else’s. We have the house, but eventually the house will belong to someone else. We have children and a wife but eventually they will belong to someone else. Even our body will eventually be burned. It’s all empty – the world is without any essence.
We have the opportunity to hear Buddha’s dhamma, so let’s get on with acquiring greater happiness, step by step. Happiness from training the mind to be calm with one object is happiness from samadhi. Happiness or bliss arising from the mind attaining the right knowledge is happiness from wisdom cultivation. Happiness from feeling nibbana is supreme happiness – bliss without tingling.

Happiness from samadhi is impermanent, such as the Brahma gods’ states. Many Brahma gods – I didn’t’ know, but I read, about this – many Brahma gods, when they die, most of them will go to the lower realms, due to the karmic effect of their past evil deeds. At the last moment of their human lives, they entered a jhana level, so they didn’t have to go to a lower realm. But when the effect of the jhana state is finished, most of them will go to the lower realms. It’s not that I look down on Brahma gods. Brahma gods are good in their own ways, but they haven’t yet freed themselves from suffering.

My teaching today is to tell us that don’t indulge in the world. Worldly happiness is sugar-coated poison, and such poison will kill us – one day it will definitely kill us.