True Joy Amidst the Flow of Life

On a quiet afternoon at the temple, the bell rings softly, its sound fading into the vast space. In the meditation hall, under warm yellow light, a teacher sits before the assembly. His face is calm, yet his eyes hold a profound closeness. He begins to speak, his voice gentle but powerful enough to touch each listener.

"It has been a long time since we practiced without fear of sadness. So today, let us discuss the topic of joy in practice. Let us see if it helps lift our spirits."

The assembly chuckles lightly. But then silence falls, for those words touched the hearts of many present. There are days when practice feels endless, when temple duties, sutra recitation, and chores spin in circles. Without some form of joy, discouragement easily arises. The teacher speaks slowly, as if reading their hidden concerns.

"In this world, everyone seeks pleasure and fears sorrow. We do everything with the intention of finding happiness. However, worldly joy differs from spiritual joy. Those with shallow thinking prefer worldly pleasures. Those with greater wisdom appreciate the joy found within the Dharma."

He pauses, looking around the room, then describes common joys everyone has experienced. A wedding filled with music and lavish feasts, where people wish each other a century of happiness. Yet, anyone who has lived through marriage knows that behind the well-wishes lie hardships, responsibilities, and mounting worries. Or consider drinking, gambling, and fleeting pleasures that seem satisfying in the moment, only to leave regret, loss of dignity, and suffering afterward. He concludes:

"In life, there are joys that are truly preparations for coming sorrows. We rejoice now to brace ourselves for the sadness ahead."

He shares stories of those who come to the temple doors out of pain and disappointment. Like Lan in the story "Liang Shanbo and Zhu Yingtai," who entered monastic life after her lover married a wealthy woman. Some seek death in their grief, others flee far away, while some act out destructively. Yet, choosing to practice when sad indicates good karma with the Buddha's teachings (Dharma). However, if one enters the temple merely to escape sadness, viewing practice as a place of silence and desolation, devoid of both joy and sorrow, they will eventually grow bored and give up. The teacher emphasizes:

"Practice without joy is failure. Joy is the strength to live and to practice. Without joy, we gradually lose the power to move forward."

He tells of a long-time practitioner who keeps precepts and recites sutras daily, yet harbors no inner peace. Their face is always furrowed with irritation. People feel uncomfortable approaching them. The teacher says:

"A practitioner on the right path appears steady and joyful. One who has strayed shows no joy; they are merely suppressing frustration."

Then he teaches how to distinguish true joy from false joy. True joy exists when the mind is peaceful; even amidst busy hardship, one feels happy, and others feel at ease nearby. False joy comes from praise or flattery, leading to temporary delight and arrogance, followed by inner unrest and instability. He recounts:

"Someone came to me saying, 'My life is full of suffering and loneliness. I want to find the Dharma to practice.' I told them, 'There is no need to be lonely, because you are inherently Buddha. Believe that your mind is Buddha.' That person went home boasting, 'I am Buddha now!' This was not true joy, but an illusion, a thrill born of pride."

He offers another example. When insulted, arguing back brings immediate satisfaction, but leaves the mind agitated and uneasy later. Conversely, practicing patience and enduring silently may bring initial sadness, but ten minutes later, the heart settles into peace and happiness. He asks:

"Who is truly happy, and who is truly sad? The one who argues feels satisfied momentarily but remains unstable. The one who practices patience finds deeper peace afterward."

He then discusses choosing companions wisely. A group of drinking friends meets for alcohol and lively chatter, seeming joyful, but over time, this leads to trouble and mental agitation. A group of Dharma friends meets to discuss teachings, charity, meditation, and chanting, resulting in stable and lasting joy. He quotes a thinker:

"Tell me who you associate with, and I will tell you what kind of person you are. Birds of a feather flock together."

He adds a story about vegetarian eating. If you have a delicious dish, are hungry, and a Dharma friend visits, hiding the food and wishing them to leave so you can eat reveals a small, fleeting joy. But happily offering the dish to share creates a large, warm joy. He asks:

"Which is more joyful? The first scenario or the second?"

The assembly nods in agreement. He continues:

"The Dharma provides joy in every hour and minute. If we practice incorrectly, sadness and boredom appear immediately. Therefore, we must examine our own minds. After practicing the Buddha's teachings for so long, do we have joy? Do we have confidence? Are we steadfast? These answers reveal whether we are on the right path."

He also mentions the stability of a practitioner. When facing opposition, criticism, or slander, if the mind does not waver or hesitate, one knows they possess the joy and solidity of the Dharma. If the mind shakes, either understanding is lacking, or the teaching itself is flawed. He states:

"This hesitation is called 'doubt' in Buddhism. The first stage of enlightenment involves ending this doubt. It ends three things: doubt, selfishness, and rigidity. If you find these three absent in your heart, beware—you might already be a saint!"

The assembly laughs warmly. He concludes:

"When we understand that joy is the strength to live and practice, we must create joy for our Dharma brothers and sisters, our friends, and our disciples. For joy is the essential material of life."

He gives final advice:

"When starting practice, we often ignore the body, seeing it as impermanent (anicca) and illusory. But once we know how to practice, we must check our reflection. Is our face fresh and bright, or dark and gloomy? Our attitude is the first gift of joy we offer to others."

The dharma talk closes in a warm atmosphere. Everyone feels lighter, as if infused with new energy. Joy in the Dharma is not something distant; it exists in every correct thought, word, and action.

The Meaning of the Story

The lesson Venerable Thich Chan Quang wishes to convey is that true joy in Buddhism is the strength to live and practice. Practitioners must find joy in ethical conduct, altruism, and inner peace, rather than in worldly pleasures or arrogant illusions. With genuine joy, the mind becomes steadfast, unmoved by circumstances, signaling that one is practicing on the right path.

Compiled from the dharma talk of Venerable Thich Chan Quang