On Happiness

His Holiness the Dalai Lama

On Happiness
His Holiness the Dalai Lama

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 Table of Contents

On Happiness as Our Life’s Purpose 5

On Happiness and Peace of Mind 9
On the Happiness of the Four Noble Truths 13
On Happiness and the Awakening Mind 17

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 On Happiness as Our Life’s Purpose

One great question underlies our experience, whether we think about it consciously

or not: What is the purpose of life? I believe that our life’s purpose is to be happy.

From the moment of birth, every human being wants happiness and does not want

suffering. Neither social conditioning, nor education, nor ideology affect this. From

the very core of our being, we simply desire contentment. I don’t know whether

the universe, with its countless galaxies, stars, and planets, has a deeper meaning

or not, but at the very least, it is clear that we humans who live on this earth face

the task of making a happy life for ourselves.

We are not like machine-made objects. We are more than just matter; we have

feelings and experiences. If we were merely mechanical entities, then machines

themselves could alleviate all of our suffering and fulfill all our needs. But material

comfort alone is not enough. No material object, however beautiful or valuable, can

make us feel loved. We need something deeper, what I usually refer to as human

affection. With human affection, or compassion, all the material advantages that

we have at our disposal can be very constructive and can produce good results.

Without human affection, however, material advantages alone will not satisfy us,

nor will they produce in us any measure of mental peace or happiness. In fact,

material advantages without human affection may even create additional problems.

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6 His Holiness the Dalai Lama

So when we consider our origins and our nature we discover that no one is born

free from the need for love. And although some modern schools of thought seek to

do so, human beings cannot be defined as solely physical.

Ultimately, the reason why love and compassion bring the greatest happiness

is simply that our nature cherishes them above all else. However capable and

skillful an individual may be, left alone, he or she will not survive. However vig-

orous and independent we may feel during the most prosperous periods of life,

when we are sick, or very young or very old, we depend on the support of others.

Let’s look more closely at the ways that affection and compassion help us through-

out our lives.

Our beliefs may differ when it comes to questions of the creation and evolution

of our universe, but we can at least agree that each of us is the product of our own

parents. In general, our conception took place not just in the context of sexual desire

but also from our parents’ decision to have a child. Such decisions are founded on

responsibility and altruism—the parents’ compassionate commitment to care for

their child until it is able to take care of itself. Thus, from the very moment of our

conception, our parents’ love is directly involved in our creation.

I learned from meeting with some scientists, especially those working in the

field of neurobiology, that there is strong scientific evidence to suggest that even in

pregnancy a mother’s state of mind, be it calm or agitated, has a great effect on the

physical and mental well-being of the unborn child. It seems vital for the mother to

maintain a calm and relaxed state of mind. After birth, the first few weeks are the

most crucial period for the healthy development of the child. During this time, I

was told, one of the most important factors for ensuring rapid and healthy growth

of the baby’s brain is the mother’s constant physical touch. If the child is left unat-

tended and uncared for during this critical period, although the effects on the child’s

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 O n H a p p i n e s s a s O u r L i f e’s P u r p o s e 7

mental well-being may not be immediately obvious, physical damage can result

from this that will later become quite noticeable.

The central importance of love and caring continues throughout childhood.

When a child sees someone with an open and affectionate demeanor, someone who

is smiling or has a loving and caring expression, the child naturally feels happy and

protected. On the other hand, if someone tries to hurt the child, it becomes gripped

by fear, which leads to harmful consequences in terms of the child’s development.

Nowadays, many children grow up in unhappy homes. If they do not receive

proper affection, in later life they will rarely love their parents and, not infrequently,

will find it hard to love others. This is of course very sad.

As children grow older and enter school, their need for support must be met by

their teachers. If a teacher not only imparts academic education but also assumes

responsibility for preparing students for life, his or her pupils will feel trust and respect,

and what has been taught will leave an indelible impression on their minds. On the

other hand, subjects taught by a teacher who does not show true concern for students’

overall well-being will be regarded as temporary and will not be retained for long.

Similarly, if one is sick and being treated in hospital by a doctor who evinces a

warm human feeling, one feels at ease, and the doctor’s desire to give the best pos-

sible care is itself curative, irrespective of the degree of his or her technical skill.

On the other hand, if one’s doctor lacks human feeling and displays an unfriendly

expression, impatience, or casual disregard, one will feel anxious, even if the person

is the most highly qualified doctor and the disease has been correctly diagnosed

and the right medication prescribed. Inevitably, patients’ feelings make a difference

to the quality and completeness of their recovery.

Even in ordinary conversation in everyday life, when someone speaks with warm

human feeling, we enjoy listening and respond accordingly; the whole conversation

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8 His Holiness the Dalai Lama

becomes interesting, however unimportant the topic may be. On the other hand, if

a person speaks coldly or harshly, we feel uneasy and wish for a quick end to the

interaction. From the least important to the most important event, the affection and

respect of others are vital for our happiness.

Recently I met another group of scientists in America who said that the rate of

mental illness in their country was quite high, around 12 percent of the population.

It became clear during our discussion that depression was caused not by a lack of

material necessities but more likely by a difficulty in giving and receiving affection.

So, as you can see from all of this, whether or not we are consciously aware of

it, from the day we are born, the need for human affection is in our very blood.

Even if the affection comes from an animal or someone we would normally consider

an enemy, both children and adults will naturally gravitate toward it.

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 On Happiness and Peace of Mind

Father Laurence: What are the principal means to help us continue when we become

discouraged [with spiritual practice]?

The Dalai Lama: One should constantly reflect upon and weigh the pros and cons

of meditating and not meditating. One should consider the benefit, value, and effec-

tiveness of meditation, on the one hand, and the negative effects of not pursuing

one’s meditation, on the other. By constantly weighing these two sides, one can

maintain enthusiasm. There are just over five billion people on this planet; generally

speaking, we could divide this vast humanity into three categories: those who are

believers and spiritual practitioners; those who are not only non-believers, but are

actually antireligious; and, in the third category, those who are not necessarily reli-

gious practitioners, yet they have no particular antagonism toward religion. They

are in a state of indifference. However, all three types of people are fundamentally

equal in that everyone has the natural instinct and desire to be happy and to over-

come suffering.

If a practitioner or a believer needs a point of contrast, he or she should not

compare themselves with the third group. Instead, they should compare themselves

with the second category, the people who are antireligious—those who not only do

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10 His Holiness the Dalai Lama

not believe but who think religion is irrelevant and false. You should compare your

life with those in the second category and see whose life reflects more contentment

and happiness. Of course, in certain aspects, those people who will do anything in

order to achieve their goal may appear to be more successful. But, in the long run,

one should judge the success of a lifestyle by the quality of life and the individual’s

peace of mind. A life bereft of a spiritual dimension generally leaves less room for

inner tranquility. Look at the leaders of the former Soviet Union and China. Of

course both leaders want to be happy, as we all do! But everyone adopts a certain

method, and according to the method of these leaders, they feel religion is poison.

In the other category, the first category, people also have the desire to seek happi-

ness but have adopted religion as their method. Here we see the true practition-

ers—not those who merely claim to believe and practice a religion, for whom

religion does not actually play an important role in life. When we compare the two

categories, we will definitely find that the life of the true practitioner reflects greater

happiness, tranquility, and peace. And even in society in general, I am sure these

people will be accorded greater trust and respect.

Thinking along these lines will help you see how worthwhile it is to include reli-

gion and some form of spirituality in your life. This is like a point of comparison

that you make with others to strengthen your conviction. It is also helpful occasion-

ally to compare your own experiences with scriptures. In this way, gradually and

slowly, you will eventually be able to see the deeper value of spirituality. The

greater the conviction, the greater enthusiasm you will have, and also the greater

force in “moving forward.”

This should be the case, but in the real world, unfortunately, we see quite the

opposite. If you have a very forceful desire or wish to obtain something, of course

your commitment for obtaining it will be much more forceful. For example, in the

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 On Happiness and Peace of M ind 11

case of politicians who are determined to get elected, it often seems that they give

almost everything to achieve that goal. They set out on their campaign trail, stopping

in one place after another, and even during the campaign you can see them visibly

age! Such is their dedication. There is a similar dedication among some business

people whose sole aim is to make money and profit. They want it so badly that they

will give everything to obtain that goal. This should be the case for a spiritual prac-

titioner as well, but somehow we don’t seem to find spiritual practitioners who are

that dedicated to attaining their goal! My point is that the more clearly you can see

the goal you are aspiring to, and the greater your commitment to attaining it, the

greater your motivation will be on the path.

Right from the beginning it is very important to have the view that spiritual

development is not easy; it takes time. If there is too much expectation at the begin-

ning for radical transformation within a short period, this is a sure sign of potential

failure! So mentally you must be prepared for progress to take time.

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 On the Happiness of the Four Noble Truths

According to popular legend, following his full enlightenment the Buddha remained

silent and did not give any teachings for forty-nine days. The first public teaching

he gave was to the five ascetics who had been his colleagues when he was leading

the life of a mendicant. Having realized that asceticism does not lead to freedom

from suffering, the Buddha—then called Siddhartha Gautama—had given up his

penances and parted company with his fellows. His five colleagues had resented

what they saw as a betrayal and vowed never to associate with him. For them, this

change in Siddhartha had indicated a failure to sustain his commitment to the life

of asceticism. However, when they met him after his enlightenment, they felt spon-

taneously drawn toward him. It was to these five former colleagues that the Buddha

gave his first public teaching at Deer Park in Sarnath.

In this discourse, which became known as the first turning of the wheel of Dhar-

ma, the Buddha taught the principles of the Four Noble Truths. As most of you

might know, these Four Truths are the truth of suffering, the truth of the origin of

suffering, the truth of the cessation of suffering, and the truth of the path leading

to this cessation.

According to the sutra concerning the first turning, when the Buddha taught the

Four Noble Truths, he taught them within the context of three factors: the nature of the

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14 His Holiness the Dalai Lama

truths themselves, their specific functions, and their effects, or complete attainment.

The first factor describes the nature of the individual truths. The second explains

the importance of comprehending the specific significance of each for the practi-

tioner: namely, suffering must be recognized, and its origin, eliminated; and the

cessation of suffering must be actualized, and the path to cessation, realized. In the

context of the third factor, the Buddha explained the ultimate result, or complete

attainment, of the Four Noble Truths—that is, the completed recognition of suffer-

ing, the completed abandonment of the origin of suffering, the completed realization

of the cessation of suffering, and the completed actualization of the path to cessa-

tion. I personally find the teaching on the Four Noble Truths to be very profound.

This teaching lays down the blueprint for the entire body of Buddhist thought and

practice, thus setting up the basic framework of an individual’s path to enlighten-

ment. I shall elaborate on this further.

What we desire and seek is to have happiness and overcome suffering. This

yearning to have happiness and avoid pain and suffering is innate to all of us and

needs no justification for its existence or validity. However, happiness and suffering

do not arise from nowhere. They arise as consequences of causes and conditions.

In brief, the doctrine of the Four Noble Truths states the principle of causality. Keep-

ing this crucial point in mind, I sometimes remark that all of Buddhist thought and

practice can be condensed into the following two principles: (1) adopting a world

view that perceives the interdependent nature of phenomena, that is, the depend-

ently originated nature of all things and events, and (2) based on that, leading a

non-violent and non-harming way of life.

Buddhism advocates the conduct of non-violence on the basis of two simple and

obvious premises: (1) as sentient beings, none of us wants suffering, and (2) suffering

originates from its causes and conditions. The Buddhist teachings further assert that

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 O n t h e H a p p i n e s s o f t h e F o u r N o b l e T r u t h s 15

the root cause of our pain and suffering lies in our own ignorant and undisciplined

state of mind. Therefore, if we do not desire suffering, the logical step to take is to

refrain from destructive actions, which naturally lead to consequent experiences of

pain and suffering. Pain and suffering do not exist in isolation; they come about as

the results of causes and conditions. It is in understanding the nature of suffering

and its relation to causes and conditions that the principle of dependent origination

plays a crucial role. In essence, the principle of dependent origination states that

an effect is dependent upon its cause. So, if you don’t want the result, you should

strive to put an end to its cause.

Within the Four Truths, we find two distinct sets of cause and result operating:

suffering is the result, and the origin of suffering is its cause; in like manner, the

true cessation of suffering is peace, the result, and the path leading to it is the cause

of that peace.

The happiness we seek, a genuine lasting peace and happiness, can be attained

only through the purification of our minds. This is possible if we cut the root cause

of all suffering and misery— our fundamental ignorance. This freedom from suf-

fering, the true cessation, can come about only when we have successfully seen

through the illusion created by our habitual tendency to grasp at the intrinsic exis-

tence of phenomena and, thereby, gained insight that penetrates into the ultimate

nature of reality. To attain this, however, the individual must perfect the three higher

trainings. The training in insight, or wisdom, acts as the actual antidote to ignorance

and its derivative delusions. However, it is only when training in higher insight is

conjoined with a highly developed faculty of single-pointedness of the mind that

all of one’s energy and mental attention can be focused on a chosen object of med-

itation without distraction. Hence, the training in higher concentration is an indis-

pensable factor in advanced stages of application of the wisdom gained through

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16 His Holiness the Dalai Lama

insight. However, in order for both the trainings in higher concentration and higher

insight to be successful, the practitioner must first establish a stable foundation of

morality by adopting an ethically sound way of life.

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 On Happiness and the Awakening Mind

T H E B E N E F I TS OF C H E R I S H I N G OT H E R S

Shantideva states that all happiness and joy are the consequences of cherishing the

well-being of other sentient beings, while all problems, tragedies, and disasters are

the consequences of self-cherishing attitudes. What further need is there, he asks,

to talk about this when we can see the qualities of the Buddha, who cherishes the

welfare of other sentient beings, and the fate of ourselves, who are in this current

state? We can easily be convinced of this by comparing the shortcomings of ordinary

sentient beings with the enlightened qualities and wisdom of the buddhas. On the

basis of this comparison, we are able to see the benefits and merits of the aspiration

to cherish the welfare of other sentient beings and the faults and disadvantages of

a self-cherishing and self-centered attitude.

Shantideva asks, since self and others are equal in having the innate desire to be

happy and to overcome suffering, why do we seek our own self-interest at the

expense of others—even to the extent of being totally oblivious to them? I think this

points to something very true. Like oneself, all other sentient beings are equal in

having this wish to be happy and to overcome suffering. Each of us individually is

not satisfied with any level of joy and happiness, and this is true of all sentient beings.

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18 His Holiness the Dalai Lama

Just as I, as an individual, have the natural right to fulfill this basic aspiration, so do

all other sentient beings. It is crucial to recognize this fundamental equality.

What then is the difference between self and others? No matter how important

and precious each person is, we are only talking about the well-being of one person.

No matter how acute their suffering may be, we are still concerned here with the

interest of one single person. In contrast, when we speak about the well-being of

other sentient beings, this word other refers to limitless, countless sentient beings.

In the case of this other, even if we are dealing with slight degrees of suffering,

when aggregated, we are talking about the sufferings of an infinite number of beings.

Therefore, from the point of view of quantity, the welfare of other sentient beings

becomes far more important than that of oneself.

Even from the point of view of our own self-interest, if others are happy and sat-

isfied, then we ourselves can also be happy. On the other hand, if others are in a

perpetual state of suffering, then we too will suffer from the same fate. The interest

of others is intimately linked with our own self-interest; this is very true. Further-

more, based on our own personal experience, we can observe that the more we hold

onto a strong sense of self—cherishing our own self-interest—the greater our own

emotional and psychological problems.

Of course the pursuit of our own self-interest is very important. However, we

need a more realistic approach, that is, not to take self-interest too seriously but

spend more time thinking about the well-being of other sentient beings. Being more

altruistic and taking into account the feelings and well-being of other sentient beings

is, in actual fact, a much more healthy approach in pursuing our own interests. If

we do that, we will see a marked change, a feeling of relaxation. We will no longer

be easily provoked by petty circumstances, thinking that everything is at stake, and

acting as if our whole image, identity, and existence is being threatened. On the

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 On Happiness and the Awakening M ind 19

other hand, if we constantly think of our own self-interest—totally oblivious to the

well-being of other sentient beings—then even the tiniest circumstances can pro-

voke deep feelings of hurt and disturbance. The truth of this is something we can

judge from our own experience.

In the long run, generating a good heart will benefit both ourselves and others. In

contrast, allowing our minds to remain enslaved by self-centeredness will only per-

petuate our feelings of dissatisfaction, frustration, and unhappiness, both in temporary

terms and in the long term as well. We will waste this wonderful opportunity we have

now—of being born as a human, of being equipped with this wonderful human faculty

of intelligence, which can be utilized for higher purposes. So it is important to be able

to weigh these long-term and short-term consequences. What better way to make our

human existence meaningful than by meditating on bodhichitta—the altruistic aspi-

ration to attain enlightenment for the sake of all sentient beings.

G E N E R AT I N G THE AWA K E N I N G M I N D

On my part, I cannot claim to have realized the awakening mind or bodhichitta.

However, I have a deep admiration for bodhichitta. I feel that the admiration I have

for bodhichitta is my wealth and a source of my courage. This is also the basis of

my happiness; it is what enables me to make others happy, and it is the factor that

makes me feel satisfied and content. I am thoroughly dedicated and committed to

this altruistic ideal. Whether sick or well, growing old, or even at the point of death,

I shall remain committed to this ideal. I am convinced that I will always maintain

my deep admiration for this ideal of generating the altruistic mind of bodhichitta.

On your part too, my friends, I would like to appeal to you to try to become as familiar

as possible with bodhichitta. Strive, if you can, to generate such an altruistic and

compassionate state of mind.

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20 His Holiness the Dalai Lama

Actual realization of bodhichitta requires years of meditative practice. In some

cases, it may take eons to have this realization. It is not adequate simply to have an

intellectual understanding of what bodhichitta is. Nor is it sufficient to have an intu-

itive feeling like, “May all sentient beings attain the fully enlightened state.” These

are not a realization of bodhichitta. Even so, I think it is worth it, for what more

profound practice of Dharma is there? As Shantideva states:

1:10. For like the supreme substance of the alchemists,

It takes the impure form of human flesh

And makes of it the priceless body of a buddha.

Such is bodhichitta: we should grasp it firmly!

When we think of bodhichitta superficially, it may seem quite simple; it may

not even appear all that compelling. In contrast, the tantric meditations on mandalas

and deities might seem mysterious, and we may find them more appealing. How-

ever, when we actually engage in the practice, bodhichitta is inexhaustible. There

is also no danger of becoming disillusioned or disheartened as a result of practicing

bodhichitta, whereas in meditations on deity yoga, reciting mantras, and so on, there

is a danger of becoming disillusioned, because we often enter into such practices

with too high an expectation. After many years, we might think, “Although I have

done deity yoga meditation and recited all these mantras, there is no noticeable

change; I haven’t had any mystical experiences.” This type of disillusionment is not

the case with the practice of bodhichitta.

Since the realization of bodhichitta requires a long period of practice, once you

have slight experience, it is vital that you affirm your cultivation of bodhichitta

through aspirational prayers. This can be done in the presence of a guru or in the

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 On Happiness and the Awakening M ind 21

presence of a representation of a buddha. Such a practice can further enhance your

capacity for generating bodhichitta. By taking the bodhisattva vow in a special cer-

emony, you affirm your generation of bodhichitta in the presence of a teacher.

The first part of this type of ceremony is the generation of aspirational bodhi-

chitta. What is involved here is that by generating this altruistic aspiration to attain

buddhahood for the benefit of all beings, you pledge that you will not give it up or

let it degenerate, not only in this lifetime, but also in future lives. As a commitment,

there are certain precepts to be observed. The second part is the ceremony for taking

the bodhisattva vows. This should be done by someone who has already prepared

themselves by going through the first stage.

Having developed enthusiasm for engaging in the bodhisattva’s deeds, you then

take the bodhisattva vows. Once you have taken bodhisattva vows, whether you like

it or not, whether it is pleasurable or not, what is required as a commitment is to

keep the vows as precious as your own life. To make that pledge, you must have

determination as solid as a mountain; you are making a pledge that from now on

you will follow the precepts of the bodhisattva and lead your life according to the

bodhisattva training.

Of course some readers are not practicing Buddhists, and even among practicing

Buddhists, some may not feel committed to taking the bodhisattva vows, especially

the second part. If you feel hesitant about being able to observe the bodhisattva

vows, then it is best not to make the pledge; you can still generate an altruistic mind

and wish that all sentient beings may be happy and pray that you may be able to

attain full enlightenment for the sake of all sentient beings. This should be sufficient;

you will gain the merit of generating bodhichitta, but you do not have to follow the

precepts. Also, there is less danger of breaking the vows. So if you do not take any

vows, you simply develop aspirational bodhichitta. You can be your own judge.

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22 His Holiness the Dalai Lama

With the wish to free all beings

I shall always go for refuge

To the Buddha, Dharma, and Sangha

Until I reach full enlightenment.

Enthused by wisdom and compassion,

Today in the Buddha’s presence

I generate the mind for full awakening

For the benefit of all sentient beings.

As long as space remains,

As long as sentient beings remain,

Until then, may I too remain

and dispel the miseries of the world.

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