The Four Noble Truths - 2

The First Noble Truth : Dukkha : Suffering

The word dukkha is one of those Pali language terms , that cannot be adequately translated  into English, by one word. Suffering, ill, anguish, usatisfactoriness are some favourite renderings; the words pain, misery, sorrow, and so forth, are also used. The word dukkha , however, includes all that, and more than that. It is used in more than one sense. It is used in the psychological, physical and philosophical sense, according to the context. The importance of knowing dukkha is seen in the words of the Buddha:

    “He who sees suffering, sees also the arising of the suffering, the cessation of suffering, and the path leading to the cessation of suffering”

In simple terms , Suffering happens , when we expect life to be something more and different, than what it is in the present moment, i.e., in other words the unsatisfactoriness or Dukkha , happens, if situations in life are different than, what we expected it to be. To this single problem we give different names: economic, social, political, psychological and even religious problems. Do not they all emanate from that one single problem, dukkha , namely unsatisfactoriness? This unsatisfactory nature of things, that we encounter is , universal . It does not effect one sect or religion or country etc. It is universal. All of our endeavour’s is to mitigate the problem of this unsatisfactoriness or dukkha .But the problems never ends in our lives and each problem beget each other. The cause is not often external. It seems as if we are constantly confronted with fresh ones, and we put forth fresh efforts to solve them, thus they and the solving of them go on incessantly. Such is the nature of suffering. Sufferings appear and pass away only to reappear in other forms. They are both physical and psychological.

The recognition of this universal fact, however, is not a total denial of pleasure or happiness.  The Buddha , ask us to see,  suffering as suffering and happiness as Happiness. The problem arises , when one tries to cling or attach to them. In answering one of the questions from his disciples the Buddha said

”if visible forms, sound, smell, taste and tactile objects (these are sense objects, which man experiences through his sense faculties) , are entirely subject to suffering, beset with suffering, and entirely bereft of pleasure and happiness, beings will not take delight in theses sense objects; but because there is pleasure and happiness in these sense objects, beings take delight in them and cling to them; because of this clinging, they defile themselves.”

Here , what we  have to understand is that , through these sense faculties, we are  attracted to sense objects, delights in them and derives enjoyment. It is a fact, and cannot be denied, for everyone of us  experiences it. But there is also another fact , i.e.,  they are not ‘lasting’. We dislike monotony, for lack of variety makes us unhappy and look for fresh delights, like cattle that seek fresh pasture, but these fresh delights, too , are fleeting and a  passing show.. Thus all pleasures, whether we like it or not, are preludes to  pain and disgust.

Now, when we fail to see this aspect of Life, this unsteadiness of pleasures and  happiness, we become disappointed and frustrated and even lose balance of mind. 

to be contd

Extracts from the Book - The Buddha's Ancient Path by Thera Piyadassi