Question: Due to impermanance of everything, Are there anything to be happy or sad about ? Even about **dhamma** ?

If something seems like to be happy, there are some reasons to not to be happy.

1. It is impermanant for sure. but also,
2. That **happiness make sadness in the future (future includes next lives)** (I need to be sure about this sententce, please mention about this in your answer)

Are enlightened people happy ? Or neither happy nor sad ?

Answer: 
> 
> **OP:** Due to impermanance of everything, Are there anything to be happy or sad about ? Even about dhamma ?
> 
> 
> Are enlightened people happy ? Or neither happy nor sad ?
> 
> 
> 

From [AN 9.34](https://suttacentral.net/an9.34/en/sujato) (translated by Bhikkhu Sujato):

> 
> Ven: Sariputta: “Reverends, extinguishment (Nibbana) is bliss!  
> 
> *“sukhamidaṃ, āvuso, nibbānaṃ.*
> 
> 
> Ven. Udayi: “But Reverend Sāriputta, what’s blissful about it, since
>  nothing is felt?”  
> 
> *“kiṃ panettha, āvuso sāriputta, sukhaṃ yadettha
>  natthi vedayitan”ti?*
> 
> 
> Ven. Sariputta: “The fact that nothing is felt is precisely what’s
>  blissful about it.  
> 
> *“Etadeva khvettha, āvuso, sukhaṃ yadettha natthi
>  vedayitaṃ.*
> 
> 
> 

Sukha or happiness for an unenlightened person is experienced when encountering pleasant feelings (from the six senses, including thoughts and the intellect) or when encountering the cessation of painful feelings (from the six senses). But for an arahat, sukha or bliss (in this context) is experienced when encountering neutral feelings, no feelings and Nibbana.

Please see [this answer](https://buddhism.stackexchange.com/a/31463/471) for commentaries by Nyanaponika Thera. The supporting suttas are [MN 44](https://suttacentral.net/mn44/en/sujato), [SN 36.5](https://suttacentral.net/sn36.5/en/sujato) and [AN 9.34](https://www.accesstoinsight.org/tipitaka/an/an09/an09.034.than.html).
yes you can care about 4 ''karmas'', with the last one being the intention to get enlightened, ie not getting any birth

> 
> And of what sort, brahmin is the deed that is neither dark nor bright,
>  with a result that is neither dark nor bright, which, itself a deed,
>  conduces to the waning of deeds?
> 
> 
> In this case, brahmin the intention to abandon this dark deed with its
>  dark result, the intention to abandon this bright deed with its bright
>  result, the intention to abandon this deed both dark and bright with a
>  its result both dark and bright, - this intention is called "the deed
>  that is neither dark nor bright, with a result that is neither dark
>  nor bright, which, itself a deed, conduces to the waning of deeds."
> 
> 
> These four deeds I have myself comprehended, realized and made known."
> 
> 
> 

<https://obo.genaud.net/dhamma-vinaya/pts/an/04_fours/an04.232.wood.pts.htm#p1>