dukkha universal suffering¶
WHY WE NEED TO UNDERSTAND THE ORIGIN OF SUFFERING - Khenchen Thrangu Rinpoche
The first noble truth makes it clear that there is suffering. Once we know what suffering is, we must eliminate that suf- fering. It is not a question of eliminating the suffering itself but of eliminating the causes of suffering. Once we remove the causes of suffering, then automatically the effect, which is suffering, is no longer present. This is why, to eliminate this suffering, we must become aware of the second noble truth, the truth of universal origination.
Dukkha satya is the first of the Four Noble Truths in Buddhism. It is the truth of suffering. The Buddha taught that all life is characterized by suffering, or dukkha.
Dukkha is not just physical pain or suffering, but also includes mental and emotional suffering. It is the feeling of dissatisfaction that we all experience at some point in our lives.
three types of dukkha¶
- Vittikiccha dukkha is the suffering of pain and illness. It is the physical pain that we experience when we are sick, injured, or in pain.
- Viparinama dukkha is the suffering of change. It is the mental and emotional suffering that we experience when things change, whether they are good or bad.
- Sankhara dukkha is the suffering of conditioned existence. It is the suffering that we experience because we are born into a world of suffering.
The Buddha taught that dukkha is caused by craving and attachment. We crave things that we don't have, and we cling to things that we do have. This craving and attachment leads to suffering.
The Buddha also taught that dukkha can be ended. It can be ended by following the Eightfold Path. The Eightfold Path is a set of guidelines for living a life of wisdom, morality, and meditation.
The recognition of dukkha is the first step on the path to enlightenment. By understanding the nature of suffering, we can begin to let go of it and experience true happiness.
Eight Kinds of Suffering¶
Everyone experiences eight kinds of suffering: birth, aging, illness, death, separation from loved ones, being with people we dislike, wishing for things we cannot have, and imbalance of body and mind.
views¶
In Buddhism, satisfactory (sukha) and unsatisfactory (dukkha) are two of the three marks of existence, along with impermanence (anicca) and non-self (anatta).
Satisfactory refers to experiences that are pleasant, agreeable, or enjoyable. Unsatisfactory refers to experiences that are unpleasant, disagreeable, or painful.
According to the Buddha, all satisfactory experiences are impermanent and therefore lead to dissatisfaction in the end. This is because we become attached to satisfactory experiences and we crave them to continue. However, all things are impermanent and eventually come to an end. When a satisfactory experience comes to an end, we experience dissatisfaction.
The Buddha also taught that all unsatisfactory experiences are caused by our attachments. When we are attached to something, we crave it to be permanent and perfect. However, nothing in the world is permanent or perfect. When things do not go our way, we experience dissatisfaction.
The only way to be free from dissatisfaction is to let go of our attachments. This is not easy, but it is essential for liberation.
Here is a table that summarizes the key differences between satisfactory and unsatisfactory experiences:
| Characteristic | Satisfactory (sukha) | Unsatisfactory (dukkha) |
|---|---|---|
| Impermanence | Impermanent | Impermanent |
| Non-self | Caused by our attachments | Caused by our attachments |
| Suffering | Leads to dissatisfaction in the end | Leads to dissatisfaction in the end |
| Path to liberation | Let go of our attachments | Let go of our attachments |
It is important to note that the Buddha did not teach that we should avoid all satisfactory experiences. Rather, he taught that we should not become attached to them. We can enjoy satisfactory experiences without clinging to them.
When we let go of our attachments, we are free from both satisfactory and unsatisfactory experiences. We are free from all suffering.
suttas¶
The three root causes of suffering (ignorance, attachment, and aversion) are mentioned in many suttas throughout the Pali Canon, the oldest collection of Buddhist scriptures. Here are a few examples:
The Samyutta Nikaya 56:11 (Dhammacakkappavattana Sutta): This sutta is often considered to be the Buddha's first sermon after his enlightenment. In it, he describes the Four Noble Truths, which are a summary of his teachings on the nature of suffering and the path to liberation. The third Noble Truth is the truth of the origin of suffering, which states that suffering arises from ignorance, attachment, and aversion.
The Majjhima Nikaya 141 (Sabbasava Sutta): This sutta is a more detailed exploration of the three root causes of suffering. In it, the Buddha explains how each of these causes contributes to our suffering, and he offers advice on how to let go of them.
The Anguttara Nikaya 10.6 (Alagaddupama Sutta): This sutta uses a parable to illustrate the nature of ignorance, attachment, and aversion. In it, the Buddha compares our clinging to these causes of suffering to being caught in a net. Just as a fish struggles the more it tries to escape the net, so too do we increase our suffering when we try to hold on to ignorance, attachment, and aversion.
These are just a few examples of the many suttas that discuss the three root causes of suffering. The teachings on these causes are central to Buddhist philosophy, and they provide a valuable framework for understanding the nature of suffering and the path to liberation.