Looking back over the Japan trip (see previous post), I remember on the night we left Bangkok, I was finishing off packing for the six-hour journey and glanced at the bookshelf to see if there was a small book, I could read on the flight. Picked out a transcribed talk by Thai monk, Phra Payutto, a bilingual publication translated in English and titled: ‘Perfect Happiness.’ I thought, “Is there such a thing?” and was going to put it back on the shelf, but for some reason, slipped it into a zipped pocket on my cabin baggage and found that it fitted that space exactly. It’s as if the small book insisted on being there – and that’s how this Teaching I was talking about last week came to be with me again today.
At the airport I read bits and pieces of the English sections between the pages of Thai script… unable to get the sense of it right, except that, yes it was about happiness, but also suffering. Decided then, I needed to focus on this and get a clearer meaning of the word: suffering. So, I went to google and keyed in: “What Is suffering in Buddhism?” Then clicked on an item at the top of the list:
“Dukkha refers to the psychological experience—sometimes conscious, sometimes not conscious—of the profound fact that everything is impermanent, ungraspable, and not really knowable. On some level, we all understand this, yet we resist it. All the things we have, we know we don’t really have. All the things we see, we’re not entirely seeing. This is the nature of things, yet we think the opposite. We think that we can know and possess our lives, our loves, our identities, and even our possessions. We can’t. The gap between the reality and the basic human approach to life is dukkha, an experience of basic anxiety or frustration.” [from Suffering, Open the Real Path, by Norman Fischer]
There were other definitions but this was all pretty much the standard Buddhism terms I’m familiar with, and one sentence caught my eye: “On some level, we all understand this, yet we resist it.” But first I need to know about suffering in the Christian context. So, I keyed in: “What Is suffering in Christianity?” Then clicked on the first item on the list:
“The first truth about suffering is the recognition that it is alien to God’s plan of life. That might sound incredible, but to the Christian worldview, it is vital. Suffering is a product of the fall, a consequence of human sin against God (Romans 5:12; 1 Corinthians 15:21). Suffering is in our lives because we are living in a broken world. Some suffering is due to our sinful and wrong choices, but some is due simply to the world being fallen. This aspect of suffering should drive us to long for a better world, a world redeemed and freed from sin, a world that God will one day come again to establish (Romans 8:19-23). [Excerpt from Grand Canyon University:]
Suddenly I was a boy again, thinking about it and left with the distinct feeling that something bad happened in the past and that’s what is haunting us here today. That was the first time I had an idea of what the guilt complex must be like. Looking at it now, the phrase: “we all understand this, yet we resist it” is saying that, in Christianity, everything is in the hands of God means we don’t have to think about it anymore. In Buddhism however, there is no God so finding happiness and the end to suffering is something we do ourselves – according to the Buddha’s Teaching. The following is a short piece comprised of excerpts from Perfect Happiness the Print Copy, page 5, (the first criteria for relating to suffering and happiness) – ending on page 10.
“The Buddha urged us to understand suffering (dukkha) completely in order to have an insight into how we can be free of it. Suffering is there, only to be understood. The approach to understanding suffering can be divided into four criteria. The first is to refrain from creating extra, unnecessary suffering for yourself. This is necessary because we live in the world of nature and our lives proceed in line with conditioned phenomena. Conditioned things are impermanent, (aniccan) subject to stress (dukkha), and nonself (anatta), according to their nature. If we conduct ourselves unwisely, the dukkha of nature spills over as suffering in our hearts. We intensify and aggravate suffering, by going off in search of unnecessary suffering, and stacking it up in our hearts.
The dukkha inherent in nature is what it is. We have no conflict with this. We do not add to it, or pile on unnecessary suffering. By refraining in this way, we reach a level of ease and wellbeing; everything in the world exists according to its own natural dynamic. We can see how people relate to these things unskilfully, harbouring misguided attitudes and views, and unwittingly give rise to suffering. With clear discernment, we see how these worldly phenomena exist and proceed.
This rule applies also to the vicissitudes of life—turns of good fortune and misfortune, ‘worldly conditions.’ The sources of all our joys and sorrows, highs and lows. When we encounter these worldly winds, if we do not come to terms with them prudently, our happiness turns into sorrow, and any existing distress is exacerbated. Conversely, if we maintain clear discernment and skilful behaviour, our unhappiness turns into joy, and any existing delight is heightened. These worldly conditions befall human beings in line with the law of impermanence. There are four pairs of such conditions, namely:
gain & loss, fame & disrepute, praise & blame, pleasure & pain.
The Buddha said that these things are inherent in nature. By living in the world, they are inescapable. We all must face these conditions. If, when encountering these things, we maintain an incorrect bearing and behaviour, we inflict suffering on ourselves. When we obtain something good—some material reward—it is normal to feel delighted. Yet often, when people lose a possession, they grieve, because the object has vanished. If one responds to this loss unskilfully, by feeling gloomy and depressed, engaging in self-punishment, railing against life, etc., one only aggravates the situation and increases one’s misery.
So too with praise and blame. Everyone likes praise. Hearing words of praise, we feel happy and uplifted. But, when receiving blame, many people feel distress. What is the cause of this distress? It occurs because people allow these words of criticism entry into their hearts; having gained access, these words can cause torment and agitation…. but we can come to terms with these things and understand that this is the way of the world. The Buddha declared that by living in the world there is no escape from these worldly conditions. We can say, ‘Yes! I have met with these worldly winds. This is an aspect of truth. I will learn from these experiences!’ As soon as we can view these encounters as learning experiences, we have begun to adopt an appropriate attitude. ‘Ah, so things are this way. I’m beginning to see how things work in the world.’ We thus gain a firm foothold and realize contentment. This is the way of not accumulating unnecessary suffering.
Generally speaking, when people are buffeted by adverse worldly winds, they make a problem out of the situation, because they feel personally affected. But if they can alter their perspective, these encounters simply become learning experiences. Besides coming to terms with these situations, means we can also see them as an opportunity for spiritual training. Here, our entire attitudes and perspectives radically shift. We begin to see even those unpleasant and seemingly negative experiences as a test. With this shift in perspective, we gain from every experience. Both good and bad events are seen as a challenge of our character, a test of our skill and intelligence. As a consequence of this training and development, we become constantly stronger. In a sense everything becomes positive.
If we experience good fortune or encounter advantageous worldly conditions, we feel happy and at ease. We can then use that good fortune, for example. material gain, prestige, etc., to radiate this happiness outwards. We use it to perform good deeds and to assist others. In this way our happiness extends outwards and reaches a large number of people.
In the same way, if we experience misfortune or encounter adverse worldly conditions, we consider these situations as an opportunity for development. They become valuable life lessons—a means to hone mindfulness, problem solving, wise discernment, etc., leading to self-improvement. This is how disciples of the Buddha maintain the principle of reflecting on things skilfully. If we possess skilful refection, everything we encounter—both good and bad—is seen as a valuable and beneficial experience. Observing this principle is a fundamental of spiritual practice.
(Continued next week.)
More information on Phra Payutto;
https://en.wikipedia.org/wiki/P._A._Payutto
Source for the original of this text: https://www.watnyanaves.net/uploads/File/books/pdf/661-Perfect-Happiness-Bilingual.pdf
Source for the header mage of the Buddha and Jesus:
https://owlcation.com/humanities/The-Many-Similarities-Between-Jesus-and-Buddha
Other images are of Shitennō-ji Temple in Osaka
dhamma footsteps 
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