Bliss of detachment
- by Dr. Senarath Tennakoon
(17.05.2011 - dailynews.lk)
Happiness has been defined as an inward state of perfect satisfaction which is joy and peace, and from which all desire is eliminated (Allen 1971). In the Dhammapada there are twelve stanzas dealing with the theme of happiness (Sukha Vagga). In one, it is stated that health is supreme profit, happiness is supreme wealth, faith is the supreme relative and Nibbana is the supreme bliss. This stanza was uttered by the Buddha to make king Kosol healthy an happy by reducing his craving for eating excessive amounts of tasty food. (Siri Seevali,)
The Buddha has declared that there are two kinds of happiness; the happiness of home life and the happiness of monk-hood, of which the latter is higher of the two. There is also the happiness of the senses and the happiness of renunciation of which the later is the higher form of the two. Again, the Buddha has observed that tainted happiness is inferior to taint-less happiness. Yet another form of distinction is that between not-carnal happiness and carnal happiness and non carnal is higher of the two. Out of noble and ignoble happiness the noble is higher. Bodily happiness is inferior to mental happiness.
Once when Venerable Sariputta was dwelling in Magadha in village Nalaka, a wondering ascetic called Saamandakaani approached and asked him about happiness and suffering. Venerable Sariputta very categorically declared that to be reborn is suffering and not to be reborn is happiness.
Once the Blessed One was dwelling in the Kosala country in woodland near a Brahmin village Icchaangala with a company of monks. Venerable Naagita was the Blessed One's personal assistant. The Brahmin householders of the village having received the news of the Blessed One's presence as an Arahat, went to the woodland taking with them hard and soft food. After arriving there these Brahmin householders began to make uproar and a racket. The Buddha asked Reverent Naagita about the noise makers... Reveren Naagita said that the Brahmin householders have come to offer food for the Blessed One and the Sangha of monks. But the Blessed one declared "May I have noting to do with fame, Naagita, nor may fame come upon me whosoever cannot obtain at will easily and without difficulty. This happiness of renunciation, this happiness of seclusion, this happiness of peace, this happiness of enlightenment as I obtain it, let him enjoy this filthy an slothful happiness, this happiness gotten of gains, homage an publicity." Bodhi (2007)
The Blessed One has explained to the millionaire Anathapindika that there are four ways that promote a layman's happiness. These are Attha Sukha (a sufficient income) where the layman has saved some money, accumulated some wealth and property in a righteous way without indulging in the forbidden trades or professions. Secondly, there is Bhoga Sukha (Enjoyment of Wealth) Where a layman could spend his money in profitable ways in looking after ones parents, wife and children and doing meritorious deeds. A miser cant't be happy. Third, is Anana Sukha (Freedom from debts) where one is not indebted to another, if one has borrowed money or articles from another, the former will not be happy. The fourth, is Anavajja Sukha (Harmless life) Without doing any harm, danger or damage to another one can live a life of happiness. The Buddha was very concerned with the material welfare and happiness of the householders. The Sigalovada Sutta is known as 'Gihi Vinaya' (The code of Discipline for Laymen) where the practice of self control, proper conduct, good manners, and a sense of modesty have been identified and emphasized as indicators of a layman's happy, peaceful and progressive household life (Sigalovada Sutta).
"It is good to restrain the mind which is difficult to subdue and is swift moving and which seizes whatever it desires. A mind thus tamed brings happiness" (The Dhammapada).
Some of the most wretched unhappy people are surrounded with riches and luxury. Some of the brightest and happiest people are possessed of the barest necessities of life (Allen 1971). In a world flooded with impermanence, suffering and soullessness as shown by the Blessed One, can one think of an everlasting sense of physical and mental happiness? However, everybody the world over, is chasing after the mirage of happiness seizing every possible resource, opportunity and technology. Only a selected very few have chosen the path of detachment in place of avarice.
For a state of detachment one needs to give up the three roots of evil namely: craving (Lobha), hatred or aversion (Dosa) and delusion or ignorance (Moha). These three roots manifest in the form of ten evil forces of the mind (Dasa Sanyojana). These are the deluded conception of "I am" (Sakkaayatitti), skeptical doubt (Vicikiccha) thE infatuation of ritualistic forms in believing these would bring salvation (Silabbata Paraamasa), craving for lustful indulgence of the five senses (Kama raga), anger, hatred, aversion, resentment etc (Vyaapada), craving for existence in fine – materialistic heavenly worlds (Ruparaga), craving for existence in non-materialistic heavenly worlds (Aruuparaga), conceit (Maana), restlessness (Uddaccha) and ignorance (Avija). These ten fetters are completely eradicated when Arahat-ship is reached. There is no other way other than strictly following the Noble Eightfold Path' to become an Arahat. The mind at this level of attainment is fully tamed, controlled, guarded and restrained. Such a mind brings great bliss (Agguttara Nikaya)
References :
1. Nanaponika Thera and Bike Bodhi (2007) Angostura Nikaya Anthology, Buddhist Publication Society, Kandy, Sri Lanka.
2. Sigalovada Sutta (1981) Buddhist Cultural Centre Dehiwela, Sri Lanka.
3. Taming The Mind, The Wheel Publication, No 51, Buddhist Publication
4. Aallen Jammes (1971) the Secret of Success, Successful Achievement Inc.Lexington, Kentucky.
5. Siri Seevali, Sinhala Dhamapada, M D Gunasena and co, Colombo. Society, Kandy, Sri Lanka.
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