the effects of practices and contemplations.

“When it turns out to be that recommended practices or contemplations lead to unhappiness, what to do? Does one have to continue?”

Those bhikkhus (and the translator too) misunderstood the instructions given by the Buddha.
– In any case, if a given procedure does not help, there in no point in pursuign that particular approach. There are many different techniques to choose from.

“Therefor, i belief, searching happiness in life cannot really be in conflict with buddha-dhamma. Happiness and joy are necessities to practise the buddha-dhamma and make any progress. Ofcourse i understand it is a kind of happiness the sutta’s talk about (piti and sukha). We are not talking about sense-pleasures. But an unhappy mind is a serieus obstacle, at least, this is my own experience.”

That is true.
But the whole point in pursuing Buddha Dhamma is to realize the bad consequences of GETTING ATTACHED TO sense pleasures.
– But that does mean one needs to avoid sense pleasures, and live like those ascetics who endured suffering in hopes of getting rid of sense pleasures.
– That “giving up” HAS TO come through understanding: That in the end such sense pleasures only lead to suffering. That is the hard part.

This is why I keep saying that one must follow the Path step-by-step:
“Is It Necessary for a Buddhist to Eliminate Sensual Desires?“

Buddha Dhamma is not to be happy but realizes that there is no happiness to be gained from this world.

Yes, Siebe. All you say are correct. That sutta is a good reference too.

If sense experiences are not pleasurable, humans will not be tempted by them. When they do immoral things to get those sense pleasures, they commit kamma that lead to rebirth in the apayas.

It is hard for a normal human to avoid such kamma WHEN sense pleasures are HIGHLY attractive, i.e., when temptations become STRONG.
– This is why a permanent change in mindset of at least a Sotapanna Anugami is needed. Such a mindset will automatically reject such bad actions at the vottapana citta (in the Abhidhamma language). So, one will not have to consciously avoid such “apayagami actions”.
– The tendency to have temptations for certain sense attractions are embedded in one’s gati. Those gati need to be reduced by doing real Anapana/Satipatthana. Then it will become easier to grasp the Tilakkhana and get to the Sotapanna stage.

Hi Siebe.

If that method does not seem beneficial, what about khanti(enduring, forbearing, tolerance, patience)?

And what about the 7 techniques outlined in the Sabbasava Sutta?

Sabbasava Sutta MN 2 (All asavas/defilements)

Sutta description:
“The diverse problems of the spiritual journey demand a diverse range of responses. Rather than applying the same solution to every problem, the Buddha outlines seven methods of dealing with defilements, each of which works in certain cases.”

Here are the specific ones that might be useful to you:
” 2. Defilements Given Up by Restraint

And what are the defilements that should be given up by restraint? Take a mendicant who, reflecting properly, lives restraining the faculty of the eye. For the distressing and feverish defilements that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint. Reflecting properly, they live restraining the faculty of the ear … the nose … the tongue … the body … the mind. For the distressing and feverish defilements that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint.

For the distressing and feverish defilements that might arise in someone who lives without restraint do not arise when there is such restraint. These are called the defilements that should be given up by restraint.

4. Defilements Given Up by Enduring

And what are the defilements that should be given up by enduring? Take a mendicant who, reflecting properly, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.

For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured. These are called the defilements that should be given up by enduring.

5. Defilements Given Up by Avoiding

And what are the defilements that should be given up by avoiding? Take a mendicant who, reflecting properly, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer. Reflecting properly, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting.

For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided. These are called the defilements that should be given up by avoiding.

6. Defilements Given Up by Dispelling

And what are the defilements that should be given up by dispelling? Take a mendicant who, reflecting properly, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, but gives it up, gets rid of it, eliminates it, and obliterates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them.

For the distressing and feverish defilements that might arise in someone who lives without dispelling these things do not arise when they are dispelled. These are called the defilements that should be given up by dispelling.”

Also from this PureDhamma post:
The Sōtapanna Stage

Here is the part about the Sabbasava Sutta:

“Key Points from the Sabbāsava Sutta

The key to attaining Nibbāna is to remove the āsavas (residue from fermentation of bad thoughts/habits over many sansaricbirths). This will be discussed under the key Dhamma Concepts.

In the Sabbāsava Sutta, the Buddha listed seven steps to remove the āsavas and to purify the mind thus paving the way to Nibbāna.  These seven steps are listed below:

1. Removal by clear vision (“dassanena pahathabba”, where dassana is vision and pahathabba is removal). This is clear understanding of anicca, dukkha, anatta.

2. Removal by  the restrained use of the senses (“sanvarena pahathabba”, wheresanvara is disciplined use of the sense faculties: not to over-indulge in the senses).

3. Removal by good and frequent associations (“patisevana pahathabba”, where sevana is association: for example, with good friends and good deeds).

4. Removal by tolerance and patience (“adhivasana pahathabba”). For example, even if one is tempted to steal because one is hungry, one should contemplate the consequences and bear the hunger.

5. Removal by staying clear of “bad influences and environments” (“parivajjana pahathabba”). One needs to avoid bad friends, bad locations for living (due to floods, bad neighbors, etc), avoiding unsuitable times to go out, etc.

6. Removal by getting rid of certain things (“vinodana pahathabba”). One needs to get rid of bad thoughts that come to mind, for example, for excessive sense pleasure, hate, etc.

7. Removal by meditation (“bhavana pahathabba”). When one has the clear vision in #1, it becomes apparent what to contemplate on.”

When applied in real life practically and consistently, those techniques work.