Abstract
Buddhism is frequently referenced as one of the possible paths for the modern quest for happiness. An examination of Buddhist literature, however, shows that the attempt to trace such a route is somewhat misguided, for Buddhism addresses primarily the avoidance of suffering rather than the pursuit of happiness. In fact, a concern with happiness is often characterized in Buddhist texts as a pitfall to be avoided rather than as a path to be followed. This paper examines the near-invisibility of happiness in the writings of Dogen Zenji, a seminal Zen teacher and writer, and demonstrates how the negligible place of happiness in Dogen’s writings corresponds to its conceptual space in Buddhism generally, thus showing that the elimination of suffering, which is the goal of Buddhism, should not be reduced to happiness. As a link between modern writers on Buddhism and the earliest Buddhist texts, Dogen presents an instructive case to illustrate how the theme of happiness holds a position in Buddhist thought even when it is not explicitly mentioned, but that place is far from central to Buddhism’s concerns. Nevertheless, Dogen’s writings furnish splendid examples of what we might call “literary happiness”—a kind of happiness enacted rather than discussed. The identification of such happiness shows how in Buddhism happiness is more incidental than teleological, and suggests that the application of Buddhist concepts to the quest for happiness twists those concepts in a direction inimical to Buddhist practice.
Highlights
Buddhism is frequently referenced as one of the possible paths for the modern quest for happiness
This paper examines the near-invisibility of happiness in the writings of Dogen Zenji, a seminal Zen teacher and writer, and demonstrates how the negligible place of happiness in Dogen’s writings corresponds to its conceptual space in Buddhism generally, showing that the elimination of suffering, which is the goal of Buddhism, should not be reduced to happiness
As a link between modern writers on Buddhism and the earliest Buddhist texts, Dogen presents an instructive case to illustrate how the theme of happiness holds a position in Buddhist thought even when it is not explicitly mentioned, but that place is far from central to Buddhism’s concerns
Summary
The distance between the modern pursuit of happiness and the Buddhist view of happiness becomes apparent from a reading of modern Buddhist writings on the topic. Buddhism denies any unchanging quality to the self, so such preoccupations can only stem from, and in turn cause, misunderstanding and further suffering Describing such misunderstanding, Ajahn Chah explains the interconnection between attachment to a feeling like happiness and attachment to one’s sense of self: We believe happiness to be ourselves; we see ourselves as happy. Ajahn Chah advocates understanding both happiness and unhappiness The key to such understanding lies in the Buddhist insistence on cause and effect: We who study should learn about cause and effect: happiness comes from such and such causes, suffering comes from such and such causes. Note that in every one of these quotations, Ajahn Chah pairs happiness with unhappiness, seeing them both as distractions, though in opposite directions, from the Middle Way that is Buddhist practice. Such a teaching is entirely consistent with Ajahn Chah’s comments on cause and effect quoted above
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