*Sukha* or Contentment
In the modern world, people generally agree that they want to be happy, but opinions vary widely about what creates the causes and conditions for happiness to arise and what the experience of happiness actually is. Attempting to attain happiness can often lead to unhappiness due to the effect of grasping. Depending on our individual histories, we may chase entertainment, distraction, excitement, and various sensations, believing they will bring us happiness.
Abandoning the pursuit of pleasure and entertainment is the basis of renunciation. Letting go of all of one's concepts and habitual ways of pursuing "happiness" can significantly liberate us from unwholesome patterns, paving the way for deeper contentment to emerge.
The Buddhist term *sukha* describes a state of ease or contentment, which is an authentic state of happiness that is not dependent on external circumstances. Practicing equanimity ultimately entails developing an impartial attitude toward all phenomena. This does not imply pretending to treat things equally, as we can recognize that due to our own histories of causes and conditions, we each possess different preferences. While some believe that Buddhism advocates for austerity, in truth, the Buddha taught a path leading to great joy and bliss.
Death
The question of human destiny after death is likely one of the most significant inquiries we can pose. Many people tend to avoid contemplating it, particularly in contemporary society. However, our perceptions of what happens after death can shape what we consider important in our current lives.
Impermanence is a fundamental concept in life, and Buddhist perspectives on life, death, and what comes after are crucial for comprehending the teachings. The general explanation is that afflictive emotions (*kleshas*) lead to actions (*karma*), which trap beings in the cycle of *samsara*, causing them to be reborn repeatedly until liberation is achieved. Concepts such as *the mental continuum*, *the six realms*, and the *cycle of samsara and nirvana* are central to Buddhist thought.
The Buddhist teachings on rebirth contrast with other belief systems, such as materialism and eternalism, which consider the concepts of past and future lives. A key distinction in Buddhist teachings on rebirth is the absence of a permanent, unchanging self or soul, unlike Hindu beliefs in the *atman*. Through the parable of the mustard seed, the simile of the candle, and the *wheel of life*, we can examine how Buddhist teachings clarify the continuity of life and death.
Additionally, Buddhist views on death emphasize the concept of *the bardo* (the intermediate state between death and rebirth), and the role of karma and dependent arising in shaping future lives. A comparison of Buddhist teachings with other views on what happens after death—such as materialism, eternalism, and reincarnation—will help appreciate the diversity of perspectives. Finally, examining the cultural aspects of death in Buddhism, including ceremonies and rituals that play a significant role in cultural preservation, will highlight how Buddhist teachings influence these practices.
When talking to children about death, be simple, honest, and clear. Explain that death is a natural part of life and, in the Buddhist view, death is not regarded as the end but as part of the cycle of rebirth and impermanence. Encourage questions and provide comfort, helping them see that death is not something to fear.
Right Mindfulness
*Right mindfulness* is the seventh factor of the *noble eightfold path*, categorized under concentration. It is a key concept in Buddhist practice that invites us to cultivate clear and non-reactive, non-judgemental awareness of the present moment in all aspects of our lives. The Buddha taught that by developing right mindfulness, we can perceive things as they truly are, freeing ourselves from the distortions of our habitual thoughts and emotions.
Right mindfulness serves as the antidote to the distractions and mental clutter that frequently dominate our experience. It helps us recognize harmful thoughts and feelings as they arise, creating a space where they can be acknowledged and let go of, rather than being acted upon or allowed to fester. At the same time it is primarily about being aware of what is happening in the present moment without judgment, aversion or attachment. It helps us recognize our habitual mental patterns, both wholesome and unwholesome, and observe them without reacting, which gives us the space to make wiser choices in response to them.
Developing right mindfulness is a practice of gentle observation. It's not about stopping thoughts or suppressing emotions, but rather about noticing them with clarity and acceptance. Mindfulness is essential for developing *shamatha* (calm abiding) and *vipassana* (insight). It is categorized into four aspects—mindfulness of body, feelings, mind, and phenomena.
As taught in the *Satipatthana Sutra*, the four foundations of mindfulness provide a systematic path to awakening: awareness of the body grounds attention in physical experience; feelings reveal how sensations influence perception; mind observes mental states; and phenomena examine the nature of reality. This practice is not passive but requires active engagement to cultivate insight. While mindfulness sharpens perception, true meditation goes beyond it, using mindfulness as a foundation for developing equanimity, deeper concentration and wisdom.
Fame and Anonymity
Fame and anonymity are two of the worldly concerns. Sometimes, we crave fame, thinking that we will be happy if we are famous and popular. Fame is similar to praise, but multiplied by many people. We wish to be known by everyone, to stand out as special, and to never miss out on anything because we are always invited. The more fame we enjoy, the more inflated our false sense of self becomes.
Anonymity is the opposite of fame—no one knows who we are, and we feel unimportant or inconsequential. We experience aversion to being forgotten, overlooked, or rejected. In another aspect of this polarity, we may often prefer to remain unseen, valuing anonymity over any recognition. This is similar to the pride that drives our desire for fame, but instead of pride, it’s low self-esteem that entangles us. Those who are already famous may also long for the comfort of anonymity.
An alternate version of this teaching ties our craving for fame to our aversion for infamy or disrepute—having a bad reputation. Infamy represents a more intense form of blame, where many people view us negatively. While most of us tend to avoid a bad reputation, individuals carry varying karmas, and some even seek infamy, as it attracts attention.
Focusing on the experience of any of *the eight worldly dharmas* can lead to resistance and greater suffering. To practice with these habitual patterns, we recognize how hope and fear increases our suffering (*dukkha*). We can let go of attachment and fixation and view experiences as always changing (*anicca*), coming and going, while remembering that our sense of self is also a fleeting and changing experience (*anatta*).
Right Effort
*Right effort* (*samma vayama*) is about cultivating a steady and conscious determination to guide the mind toward what is healthy, wise, and compassionate. As the sixth factor of the *noble eightfold path*, it falls under the concentration category and involves four key aspects: preventing unwholesome states from arising, abandoning those that have already appeared, generating wholesome states, and maintaining them over time.
This path of mental training helps develop focus, discipline, and emotional clarity by specifically working with *the five hindrances*—desire, ill-will, restlessness, sloth/torpor, and doubt—which obstruct meditation and clear thinking (See LG 400). Rather than pushing ourselves with stress or perfectionism, right effort encourages a balanced and joyful perseverance (*virya*) that arises naturally from understanding the benefits of practice.
Right effort reminds us that awakening is not about forcing outcomes, but about gently and continuously choosing what leads to less suffering and more freedom. It serves as the foundation for all other aspects of the eightfold path, providing the energy and determination necessary for ethical conduct, mental cultivation, and wisdom development. By being mindful of thoughts and actions, practitioners can gently guide themselves toward more positive and caring states of mind.
Refraining from Sexual Misconduct
To encourage responsibility, respect, and mindful action in relationships, this precept advises people to avoid sexual behaviors that could harm themselves or others in the present or that could create potential for future harm.
The precept prohibits adultery, rape, sex with someone who is engaged, imprisoned, ordained, or protected by parents or guardians. It prohibits manipulating someone into having sex against their wishes. It prohibits sex with animals.
The precept doesn't prohibit sex entirely, as lay Buddhists aren't expected to be celibate. Buddhist scriptures do not prohibit gay sex, although there have been places and times when some schools have added additional rules. A number of modern teachers have expressed support for gay marriage.
Pali Vow: *"I undertake the training-precept to abstain from inappropriate or harmful sexual behavior."*
Refraining from stealing
Refraining from taking what is not given—stealing—is one of the fundamentals of Buddhist conduct. It is one of the five precepts and includes not taking things by force, secretly, or by trickery. Tricking people includes doing business in a way that deceives them, such as getting them to pay more than what something is worth or selling them something that isn't what they think it is.
Following this precept also includes responsible borrowing—if someone lends you something, you should do your best to return it in a timely manner and adhere to any agreements made.
Pali Vow: *“I undertake the training precept to abstain from taking what is not given.”*
Abstaining from Intoxicants
Abstaining from intoxicants is the fifth precept. Unlike the other four precepts—to abstain from killing, stealing, lying, and sexual misconduct—which are considered inherently non-virtuous actions, consuming intoxicants is not viewed as intrinsically non-virtuous. However, abstaining from intoxicants is viewed as virtuous because they often cloud one's judgment and significantly hinder the ability to uphold other vows.
If one has not taken the vow to abstain from intoxicants entirely, another approach to working with the precept is to practice moderation, which means not to overindulge. *Mattanuta* is a Buddhist concept that means "knowing the right amount." It's a quality that helps people achieve a healthy balance in life by understanding that there is an optimal amount of both material and non-material things needed to achieve goals, and also, appreciating that there are detrimental effects from various types of overconsumption or self-denial.
Mattanuta involves developing the skill of assessing what is enough, and knowing when to stop demanding too much of oneself, others, or the environment. Moderation can be applied to eating, drinking, consuming media, making purchases, etc. It relates to the precept of not taking intoxicants, but can be extended to other areas of life.
The *Paramitas*
TThe term *paramita* itself has two meanings. One signifies perfection, the realization of the ultimate wisdom that characterizes enlightenment.
The second meaning is a uniquely Mahayana perspective, and refers to that which goes beyond or transcends—the truth that all phenomena are free of independent existence. For this reason they are known as the *transcendent perfections*. Practicing the paramitas takes us beyond suffering and carries us to the shore of liberation.
In this context, the subject, object, and action of each paramita are free of self-essence—there is “no one” to gain something and “no one” to receive it. To use generosity as an example, this would mean that the giver, the person receiving, and, therefore, the act of giving, all lack any independent fixed existence. Seeing things as illusory and interdependent in this way—in accord with the core Buddhist concept of *shunyata* or *emptiness*—prevents spiritual pride and attachment to one’s own good deeds. This means that when we really practice the paramitas, we’re not doing it just to get something or to feel special. We don’t hold on tightly to “me,” or to what we’re doing, or to what we want to get from it. Instead, we start to see that everything is connected and doesn’t exist all by itself. The paramitas help us become kinder and wiser, and they also help us see the deeper truth about how things really are.
The paramitas appear in early Buddhist texts of the Theravada tradition, though they hold greater significance in the Mahayana. The number of paramitas varies in different traditions—sometimes there are four, six, or ten. The most common grouping includes the six paramitas of generosity, ethical conduct, patience, diligence, meditation, and wisdom. Unless a different set is chosen, students should be familiar with these six.
*Dana*, or generosity, means giving freely of one’s time, energy, material resources, compassion, or kindness, without expecting anything in return. *Sila*, or discipline, is refraining from harming oneself or others. *Ksanti*, or patience, means developing a long-term perspective towards oneself and others, and not expecting a quick fix. *Virya*, or diligence, is joyful effort in wholesome activities and dharma practice. *Dhyana*, or meditation, refers to the development of a calm, clear, and focused mind, as well as gaining insight into the mind itself through concentration practice. *Prajna*, or wisdom, is higher knowledge that leads to insight into the nature of reality—seeing things as they truly are, without confusion.
The *Paramita* of *Virya*/Diligence
Diligence (*virya*) is one of the six (sometimes ten) *paramitas* or perfections. In the Mahayana, it is listed second, after generosity. It is often defined as taking joy in doing what is virtuous, making an effort, and demonstrating perseverance on the spiritual path. Diligence also refers to the energetic effort to cultivate wholesome qualities, overcome unwholesome habits, and purify the mind.
Diligence is required to put the teachings into practice. Within the framework of listening, contemplation, and meditation, one must first hear the teachings and reflect on their meaning. Meditation, in this context, refers to putting the teachings into practice and actively applying the instructions to one's daily life.
Diligence can be armor-like, as a strong determination to practice and realize the truth for the benefit of sentient beings is considered the supreme protection against all forms of laziness. There is a Tibetan saying—"be like a hungry yak, browsing on one tuft of grass with its eyes already fixed on the next"—that illustrates this attitude of wishing to practice and never being satisfied, no matter how much practice one has done.
Diligence can also be called “cheerful commitment” or “joyful involvement,” a self-sustaining, insatiable enthusiasm.