I am come, young ladies, in a very moralizing strain, to observe that our pleasures of this world are always to be for, and that we often purchase them at a great disadvantage, giving readi-monied actual happiness for a draft on the future, that may not be honoured.
Happiness is something final and complete in itself, as being the aim and end of all practical activities whatever .... Happiness then we define as the active exercise of the mind in conformity with perfect goodness or virtue.
Although you can find certain differences among the Buddhist philosophical schools about how the universe came into being, the basic common question addressed is how the two fundamental principles-external matter and internal mind or consciousness-although distinct, affect one another. External causes and conditions are responsible for certain of our experiences of happiness and suffering. Yet we find that it is principally our own feelings, our thoughts and our emotions, that really determine whether we are going to suffer or be happy.
The gospel of cheerfulness, I had almost said the gospel of amusement, is preached by people who lack experience to people who lack vitality. There is a vague impression that the world would be a good world if it were only happy, that it would be happy if it were amused, and that it would be amused if plenty of artificial recreation - that recreation for which we are now told every community stands responsible - were provided for its entertainment.
Strange is our situation here on Earth. Each of us comes for a short visit, not knowing why, yet sometimes seeming to divine a purpose. From the standpoint of daily life, however, there is one thing we do know: that man is here for the sake of other men - above all for those upon whose smiles and well-being our own happiness depends.
A good disposition is a virtue in itself, and it is lasting; the burden of the years cannot depress it, and love that is founded on it endures to the end.