Buddhism, True Practice, and the Search for Lasting Happiness

• The ordinary mind constantly searches for pleasure. This is its natural tendency. Yet worldly pleasures are temporary, unstable and ultimately connected with dissatisfaction. No matter how much pleasure is experienced, the mind rarely remains satisfied for long
• At its heart, Buddhism is not merely a system of rituals, ceremonies, or external observances. It is fundamentally a path of practice - a disciplined process of mental cultivation aimed at liberation from suffering

By Ravi Peiris  

MHR, PgD,HR, psc,  Deputy Inspector General of Police (Rtd)

Recent concerns surrounding misconduct within sections of the Buddhist monastic community have prompted reflection rather than condemnation. Incidents such as the arrest of certain monks involved in drug smuggling are deeply troubling, and even some senior Buddhist priests have publicly acknowledged the moral and spiritual decline visible within parts of the Sangha.   

However, such incidents should not be viewed as a complete representation of the entire monastic community.   

Throughout the long history of Buddhism, periods of decline have often alternated with periods of renewal. Even the disciplinary rules contained in the Vinaya Pitaka were established by the Buddha in response to human weaknesses and ethical failings that arose among monks during his own lifetime.   

These realities remind us that spiritual institutions, like all human institutions, require continual reflection, discipline and renewal.   

Nevertheless, these incidents raise an important and legitimate question: has there been a gradual movement away from the true purpose of monastic life and Buddhist practice?   

At its heart, Buddhism is not merely a system of rituals, ceremonies or external observances. It is fundamentally a path of practice — a disciplined process of mental cultivation aimed at liberation from suffering. The Buddha consistently emphasised bhāvanā, meaning “mental development” or “cultivation,” as the central method of inner transformation.   

What, then, is true practice?   

True practice means developing and training the mind to attain calmness, clarity, wisdom and lasting spiritual happiness. This training is primarily cultivated through meditation, especially Samatha Bhāvanā and Vipassana Bhāvanā.   

Samatha Bhāvanā trains the mind to settle upon a single object, such as the breath, gradually reducing restlessness, distraction and agitation. As concentration deepens, the mind becomes stable, peaceful and collected. Over time, the practitioner experiences a refined inner happiness born from calmness and concentration.   

The ordinary mind constantly searches for pleasure. This is its natural tendency. Yet worldly pleasures are temporary, unstable and ultimately connected with dissatisfaction. No matter how much pleasure is experienced, the mind rarely remains satisfied for long.   

Through meditation, one gradually realises that genuine happiness does not arise from the endless pursuit of sensual pleasure. Instead, there emerges a deeper and more meaningful form of happiness that is free from exhaustion, craving and disappointment.   

When the mind becomes calm, still and concentrated through Samadhi, one begins to understand that no worldly pleasure can compare with the peace and contentment of a collected mind. Unlike sensual pleasures, this inner happiness does not create attachment, agitation or restlessness.   

Buddhist teachings clearly distinguish between:   

kāma-sukha — sensual pleasure that is dependent, temporary and unstable; and samādhi-sukha or jhāna-sukha — the happiness born from concentration, which is more refined, peaceful and enduring.   

A central teaching found in the Dhammapada is that the untrained mind constantly runs after external objects, leading to suffering, while the trained mind leads toward freedom, peace and wisdom.   

Building upon this foundation, Vipassana Bhāvanā develops insight into the true nature of existence: impermanence (anicca), unsatisfactoriness (dukkha), and non-self (anattā). Through direct observation and understanding of these realities, wisdom gradually arises, guiding the practitioner toward liberation.   

Rituals such as offerings (puja), chanting, and ceremonies have long played an important supportive role in Buddhist culture. They help cultivate faith (saddhā), strengthen community bonds and provide a meaningful entry point for lay practitioners. However, when these external forms begin to overshadow or replace inner cultivation and meditation practice, there is a danger that the essence of the Buddha’s teaching becomes diluted.   

Therefore, the issue may not simply concern individual misconduct, but rather the balance and emphasis within spiritual life itself. A healthy Buddhist tradition requires both structure and substance — rituals to support the path, and genuine practice to transform the mind.   

The way forward may lie not in anger or condemnation, but in renewed commitment to the original purpose of the Dhamma. Encouraging deeper engagement with meditation, ethical discipline, simplicity, mindfulness, and self-reflection can help restore spiritual integrity within both the monastic community and society at large.   

In this sense, the present challenges may also be viewed as an opportunity to return to the foundations of Buddhist practice and to reaffirm the timeless goal taught by the Buddha: the cultivation of a calm, clear, disciplined, and awakened mind.