The Concept of Dukkha in Buddhism
From its origins in India to its expansion North to Tibet and East through China and eventually Japan, Buddhism has undergone many changes. These changes are usually evidenced in its iconography, and somewhat in popular practice, but the essential tenets remain unchanged. One of these tenets is "Dukkha" or the idea of inescapable human suffering. The kinds and origins of dukkha are as varied as the regional practices of Buddhism itself, ranging from the ancient and very symbolic, to the modern and very pragmatic. Explanations of dukkha, no matter from what ideology they come, offer an interesting insight into one religions standpoint on human suffering.
Dukkha is a fascinating concept that asserts that suffering is the lot of anyone born to this existence, the so-called "bad news" of Buddhism. Unlike other religions that assert that suffering is either the will of God, or an inheritance of original sin, Buddhism places suffering squarely at the bearers doorstep, either by past bad karmic actions, the discomfort we cause ourselves by searching for inherently unfulfilling paths, or by the simple fact that by inhabiting a human form we are subject to the deterioration of all physical matter. Aging, growing, living, and dying are all facts that even the most enlightened cannot transcend.
Since all of the translations of Buddhist philosophy I've been able to consult are in English, and for the most part done by Americans (with the exception of a few ) I will begin by acknowledging the fact that by definition English translation/ relation of Buddhist text are at least minimally affected by modern influence the fluctuation in meaning of the same kinda of duk...
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... The Dukkha Heirarchy
1. Ordinary Dukkha
2. Change Dukkha
3. Dukkha of Being/ Flawed Natural Existence
a. Form Under the last come
b. Feelings/Senses Dukkha from the 5
c. Perceptions Skandhas.
d. Will/Intentionality
e. Consciousness
/ These have sometimes been simplified in
Western texts into just three forms, related to, but not / addressing the skandhas: A. )Sensual Desire
B.)Craving Existence
V C.)Craving non-Existence
More Traditional/Symbolic Forms Western Forms of Conscious
1.) Realm of Gods 1.) Sight
2.) Jealous Gods 2.)Smell
3.) Realm of Humans 3.)Taste
4.)Realm of Animals 4.)Touch
5.) Hungry Ghosts 5.)Sound
6.)Realm of Hells 6.)Mind
Similar to Hinduism, the cycle of rebirth is undesirable and life is marked by suffering in Buddhism (p.177). Suffering is referred to as dukkha and Buddhism seeks to end suffering through nirvana.While techniques vary, Buddhists share common core beliefs. Suffering is the problem and nirvana is seen as the
Yu, Han. “Memorial on Buddhism”. Making of the Modern World 12: Classical & Medieval Tradition. Trans. Richard F. Burton. Ed. Janet Smarr. La Jolla: University Readers, 2012. 111-112. Print.
Buddhism is one of the prominent and influential religions and philosophies of the world. A basic tenet of Buddhism is that worldly desires and possessions cause all suffering. To absolve one’s self of necessities beyond basic human survival is one of the many plateaus that Buddhists strive to achieve. Furthermore, Buddhists free themselves from temptation via seclusion from society and attempt to allow nature to support them. They believe that Nirvana, the ascension to heaven, can be achieved by freeing oneself of earthly desires.
“In the West, we think of each human life as solid and discrete, beginning at conception and ending at death. The Buddhist view is of waves appearing and disappearing endlessly on a great ocean of life energy. When cause and effect combine in a certain way, a wave arises, appearing...
Although misconceptions are prominent throughout beliefs about the Buddhist religion, Keown is quick to point this out, “Students of Buddhism have tended to fasten onto a small part of the tradition and assume their conclusions held true about the whole.” (Keown, 1) He proceeds to say that these beliefs ...
It is that ALL things suffer due to the need to find permanence or to recognize self when these do not exist. He taught there are three main categories of dukkha. The first is dukkha-dukkah, which is physical, emotional, and mental pain. Second being viparinama-dukkha, which is impermanence. The and last being samkhara-dukkha, that everything effects everything else. The Buddha teaches in the “The Four Noble Truths,” the path that is necessary to gain insight into understanding dukkha, its causes, and how to overcome
Buddhists believe that life is pain, and pain is caused by desire. They believed that ridding themselves of all desire would also end any pain they felt. These beliefs are known as the Four Noble Truths. The last step to end pain is to follow the Eightfold Path. If an individual has right views, right resolve, right speech, right conduct, right livelihood, right recollection, right effort, and right meditation all pain would cease (Doc 6). Without the interference of pain, Buddhists strive to reach a state of higher truth, peace, and enlightenment known of nirvana. Reaching nirvana also real eases the soul from its constant cycle of
Dukkha is the first of the four noble truths of Buddhism. The word means suffering, but just
Theodicy’s credibility lies in its ability to provide a convincing explanation for why a perfect and loving creator choose not to provide to all with the level of safety achieved by his imperfect but loving creations, and instead allowed the level of suffering and death. Traditional theodicy has yet another major responsibility to provide answers to the meaning of life and death, especially when one or one’s loved ones suffers from disaster or illness. Buddhist explanations of disasters based on the doctrine of karma in areas not under the direct influence of disasters. Basically, karma stands for the belief that a person experiences the affects of his or her actions that every act or thought has consequences. Living in a balanced universe, in an ethical and moral life, with undisturbed dharma will lead to happiness.
It is that ALL things suffer due to the need to find permanence or to recognize self when these do not exist. He taught there are three main categories of dukkha. The first is dukkha-dukkah, which is physical, emotional, and mental pain. Second being viparinama-dukkha, which is impermanence. The and last being samkhara-dukkha, that everything effects everything else. The Buddha teaches in the “The Four Noble Truths,” the path that is necessary to gain insight into understanding dukkha, its causes, and how to overcome
Christianity and Islam are monotheistic religions, but Buddhism differs from those religions as it is considered more of a ‘lifestyle’ than a specific type of religion. Buddhism centers around ...
One of the characteristics of Buddhist reality is “dukkha”, which is translated as suffering. The Buddhist understanding of suffering is more of a dissatisfaction or dis-ease with life. This is caused by the constant change that comes with living in the physical world. Even when experiencing a pleasurable time, we are dissatisfied because the moment is fleeting. For example when one homework assignment is completed, we know that soon there will be another. People try to organize their lives but unpredictable things such as death and natural disasters throw life back into a state of disorganization. These things are all examples of dukkha (Ellwood, McGraw, 121-123).
The study of Buddhism over the past century or so has resembled the encounter of the blind men and the elephant in many ways. Students of Buddhism have tended to fasten onto a small part of the tradition and assume their conclusions held true about the whole. Often the parts they have seized on have been a little like the elephant's tusks a striking, but unrepresentative, part of the whole animal. As a result, many erroneous and sweeping generalizations about Buddhism have been made, such as that it is 'negative', 'world-denying', 'pessimistic', and so forth.
The First Noble Truth is that the suffering of birth, old age, sickness and death is unavoidable—this suffering or dis-ease is also known as dukkha. This general suffering is everywhere, and it can be physical or mental. The physical pain can be seen and experienced by anyone, as simple as aches and pains, delicate skin. For example, as we age we find it more difficult to see and to do everyday activities. Even in the miracle of birth, the mother is experiencing incredible pain, though she knows she must endure it.
“I desire not of the Lord the greatness which comes by the attainment of the eightfold powers, nor do I pray to him that I may not be born again; my one prayer to him is that I may feel the pain of others, as if I were residing within their bodies, and that I may have the power of relieving their pain and making them happy.” (Santi Deva, pg. 148). This quote is a perfect representation of conflict of interests between values of our society and those of the Buddhists. The quote captivated me because it is completely opposite to the ideals in our society. The “...