The Meaning of Suffering in Buddhism

Suffering is an age-old human experience that has been explored and understood by great thinkers, philosophers, and spiritual leaders throughout history. In Buddhism, the concept of suffering is central to its teachings and has been well-articulated through the Four Noble Truths and the Eightfold Path.

In Buddhism, suffering does not necessarily stem from a major tragedy or a horrendous misfortune but is simply the state of dissatisfaction, unhappiness, and disappointment that all of us experience numerous times in life. Suffering is a common experience shared by both men and women, the rich and the poor alike.

What is Suffering?

In Buddhism, suffering is referred to as “dukkha”. It’s an important concept in the Buddhist teachings, and refers to the inherent unsatisfactoriness and suffering that is inherent in life. This fundamental concept that plays a significant role in understanding the teachings of the Buddha and the path towards enlightenment.

In reality, the term ‘suffering’ in Buddhism, translated as dukkha from Pali, does not simply mean “misery,” “pain,” “sorrow,” or “anguish.” While dukkha conveys the Buddha’s profound philosophical perspective on life and the world, it is seldom fully and accurately understood. Due to the habitual translation of dukkha as suffering, many believe Buddhism posits life to be solely about suffering.

Dukkha signifies “imperfection,” “instability,” “impermanence,” “transitoriness,” “emptiness” (lacking an independent existence), etc. Therefore, it is challenging to find a single term that encapsulates all aspects of dukkha as presented in the Four Noble Truths of Buddhism. It might be best to leave it untranslated rather than offer an incomplete or inadequate version that could lead to misunderstandings if we adhere to the traditional translation as “suffering” or “misery.”

The Buddha did not deny the existence of happiness in life when he spoke of its prevalent suffering. On the contrary, the Blessed One acknowledged various forms of happiness, both material and spiritual, for both monastics and laypeople:

• The happiness of family life and the happiness of monastic life.
• The pleasure of sensual delights and the joy of renouncing them.
• The happiness found in attachment and the happiness of letting go.
• Material happiness and spiritual happiness.

However, all these forms of happiness fall within the scope of dukkha, being subject to change, transience, uncertainty, and impermanence, and thus should not be clung to. This means all worldly happiness, being transient, falls under dukkha. Thus, dukkha encompasses not only suffering but also the joy and happiness in this world.

In the Majjhima Nikaya, after extolling the value of spiritual happiness through various meditative states, the Buddha further explained that these states are “impermanent (anicca), suffering (dukkha), and subject to change (aniccadukkha).” We must remember that “dukkha” does not merely represent worldly suffering but signifies that all that is impermanent is suffering.

Causes of Suffering According to Buddhism

In Buddhism, the root causes of suffering are meticulously examined and articulated in the Four Noble Truths, particularly in the Second Noble Truth, known as “Samudaya Sacca”, the truth of the origin of suffering.

1. From a physiological perspective: suffering is an uncomfortable, oppressive, painful sensation. Feelings of headache, toothache, or body aches when the weather changes, or dust getting into the eyes causing discomfort… these are forms of physical distress. We are born into struggle and hardship; as we age, we encounter weakness, illness, and immense suffering; death: the ultimate disintegration of the body brings about intense suffering and pain.
2. From a psychological perspective: this suffering arises from unfulfilled desires and discontentment. Losses and disadvantages in life cause us distress. Longing for loved ones who are far away, while those we dislike are always around. Desiring wealth, fame, and status, only to find them beyond our reach.
3. Suffering due to attachment to this body: The Buddha taught that “Attachment to the five aggregates is suffering.” The five aggregates are the five interdependent elements that constitute a person, including the physical form, sensations, perceptions, mental formations, and consciousness. More specifically, when we cling to these aggregates, considering them as ‘me,’ ‘mine,’ or ‘my self,’ the notions of ‘my body,’ ‘my thoughts,’ ‘my feelings,’ ‘my perceptions’… form a self that craves, is selfish, from which all suffering arises.

Phenomenologically, suffering is the physical pain, the environmental stress, and the psychological dissatisfaction. Essentially, suffering stems from the attachment and self-identification with the five aggregates.

Buddha declared that suffering originates from “tanha”, often translated as craving, desire or attachment. This craving is not limited to physical or material yearning; it extends to all forms of desire, including the thirst for sensual pleasures, the desire for existence or becoming,  and the desire for non-existence or cessation. Craving is seen as a perpetual cycle, a repeated pattern of wanting, being satisfied temporarily, and wanting again, which only leads to further suffering.

Craving, according to Buddhism, arises from ignorance (“avijja”), another principal cause of suffering. Ignorance here refers to the lack of true understanding of the nature of reality. This includes ignorance of the Four Noble Truths, ignorance of the law of karma (ethical cause and effect), and ignorance of three universal truths: “anicca” (impermanence), “anatta” (non-self), and “dukkha” (suffering).

Impermanence is a key concept in understanding the Buddhist perspective of suffering. It refers to the idea that all conditioned phenomena—things that arise and cease due to causes and conditions—are transient and in a constant state of flux. When one is ignorant of this reality and clings to things as if they were permanent, suffering ensues.

The idea of non-self proposes that there is no unchanging, permanent self, soul, or essence in living beings. This doctrine contradicts the widely held view of a constant ‘self’ persisting over time. Ignorance of this truth leads to a false sense of ego and self-identity, creating a ground for attachment and subsequently causing suffering.

Additionally, the law of karma holds that actions have consequences. Ignorance of this ethical cause-and-effect relationship leads to actions that result in suffering. The moral quality of an act and its consequences are fundamentally determined by the intention or volition behind it. Unwholesome actions, driven by defilements such as greed, hatred, and delusion, lead to negative outcomes and contribute to the cycle of suffering.

Some Examples of Suffering

In the broadest sense, suffering refers to the various forms of discomfort or dissatisfaction that we experience in life. To offer specific examples, we can categorize suffering into three primary types as delineated in Buddhist teachings: dukkha-dukkha, viparinama-dukkha, and sankhara-dukkha.

1. Dukkha-dukkha, or “suffering-suffering”, corresponds to the most apparent and commonly understood forms of suffering. This includes:
   • Physical pain: This could be due to injury, illness, or old age. Physical suffering is a universal experience shared by all living beings.
   • Emotional distress: This encompasses a broad range of mental and emotional sufferings, including sadness, anxiety, loneliness, depression, and grief.
   • Loss: The suffering caused by losing someone or something that we are attached to, such as the death of a loved one, the end of a relationship, or losing a job.
   • Unfulfilled desires: This includes the suffering of not getting what one wants or needs, or not being able to achieve one’s goals or ambitions.
2. Viparinama-dukkha, or “suffering due to change”, refers to the discomfort or dissatisfaction that arises from the impermanent nature of all things:
   • Change in circumstances: This can include changes in personal health, financial situation, relationships, or other life conditions. The joy we may have experienced previously can turn into suffering when circumstances change.
   • Loss of pleasure: Even when we experience happiness or pleasure, these experiences are transient and inevitably change or disappear, leading to dissatisfaction or suffering.
3. Sankhara-dukkha, or “suffering due to conditioned states”, pertains to a more profound existential suffering. This involves:
   • Impermanence: Even when there is no apparent suffering, there is an underlying unsatisfactoriness due to the impermanent nature of all things. Everything we know and experience is in a constant state of flux.
   • Lack of control: We often suffer because we cannot control or maintain the circumstances of our lives as we want. This is related to the Buddhist concept of non-self, which suggests that we do not have a permanent, unchanging self or soul that has absolute control over our experiences.

You must to note that in Buddhism, the acknowledgement of suffering is not intended to be pessimistic. Instead, it is seen as a practical recognition of reality, the first step towards understanding the causes of suffering, and ultimately, the path to alleviating it.

The Importance of Understanding Suffering

Understanding suffering is paramount across various aspects of life, from personal development and mental health to ethics and global humanitarian concerns. In the context of Buddhism, this understanding is particularly crucial as it forms the bedrock of the religion’s teachings and the path to liberation.

Buddha’s first sermon after his enlightenment was about the Four Noble Truths, where the first truth is the truth of suffering (Dukkha Sacca).  In articulating this truth, the Buddha did not aim to promote a pessimistic world-view, but rather to present a realistic assessment of life’s experiences. Recognizing the existence and nature of suffering serves as the starting point of the spiritual journey in Buddhism, as it motivates the quest for understanding and the desire for liberation.

Reflect on your own experiences and think about it. In your life, how much time have you spent avoiding or escaping things that bother you or that you detest? How much effort has our society invested in seeking happiness and pleasure, and avoiding discomfort and undesirable situations?

We may experience happiness momentarily, engrossed and diligently pursuing what we do not consider painful; for example, intense emotions and enthusiasm, a romantic relationship, an exciting adventure, the soothing sensations of the body, enjoying exotic delicacies, listening to soft music, or many other things.

However, in reality, all these pursuits are merely ways to distance ourselves and ward off fears, dissatisfaction, anxieties, and sorrows, which constantly lurk in the shadows of our unenlightened consciousness. As long as humans live in ignorance, unwilling to confront and understand the nature of suffering, they will continue to be haunted and perpetually anxious and fearful about their own lives.

Understanding suffering is necessary for identifying its causes, as outlined in the second Noble Truth (Samudaya Sacca). When we grasp the causes of suffering,  such as craving and ignorance, we gain insight into our behavior patterns, mental habits, and the impact of our actions. This understanding is essential for personal growth and ethical conduct. It also underlines the importance of mindfulness and wisdom in navigating life’s challenges.

Furthermore, understanding suffering is instrumental in fostering empathy and compassion, central virtues in Buddhism and other ethical systems. By recognizing our shared experiences of suffering, we cultivate empathy towards others, motivating us to act in ways that alleviate the suffering of others. This sense of interconnectedness plays a crucial role in social and humanitarian actions and promotes a more compassionate and equitable society.

Lastly, understanding suffering points the way to its cessation, as explained in the third and fourth Noble Truths (Nirodha Sacca and Marga Sacca). The comprehension that suffering can cease encourages the pursuit of practices leading to liberation, such as the Noble Eightfold Path, which includes ethical conduct (sila), mental discipline (samadhi) and wisdom (panna).

How to Contemplate Suffering in Daily Life

Contemplating suffering in daily life is an essential aspect of Buddhist practice and is encouraged as a means to cultivate insight, wisdom, and compassion. It is about consciously reflecting on the experiences of suffering and dissatisfaction in one’s own life and in the world around us.

1. Mindfulness meditation: This practice involves bringing attention to the present moment without judgment. When suffering arises, whether it’s physical pain, emotional distress, or even subtle dissatisfaction, mindfulness allows us to observe these experiences without reacting or getting overwhelmed.  In doing so, we can better understand the nature of suffering, its impermanence, and how it arises and ceases in response to various causes and conditions.
2. Reflection on impermanence: Buddhism teaches that all conditioned phenomena are impermanent. Regularly reflecting on this principle can help us understand that suffering, like all experiences, is transient and subject to change. This understanding can reduce our tendency to cling to pleasant experiences and resist unpleasant ones, thereby mitigating suffering.
3. Contemplation of cause and effect: Understanding the causes of suffering involves observing how our actions, particularly those driven by craving and ignorance, lead to suffering. This involves noticing how specific thoughts, words, or deeds contribute to our distress or dissatisfaction. Through such observation, we can better understand the law of karma and the role of personal responsibility in our experiences of suffering.
4. Cultivation of compassion: By acknowledging our own suffering, we can cultivate a sense of empathy and compassion for others who are suffering. Recognizing that suffering is a shared human experience can motivate us to engage in actions that alleviate our own and others’ suffering.
5. Study and reflection: Studying Buddhist teachings, or Dharma, can provide valuable insights into the nature of suffering. Reflecting on teachings such as the Four Noble Truths can deepen our understanding of suffering and guide our practices.
6. Seeking guidance: Engaging with a spiritual community, or Sangha, and seeking guidance from experienced teachers can be very beneficial. They can provide practical advice, support, and inspiration for our contemplative practices.

In conclusion, contemplating suffering in daily life is a transformative practice that can deepen our understanding of life’s realities, cultivate wisdom and compassion, and guide us on the path towards the alleviation of suffering. As with any spiritual practice, regularity and consistency are key to experiencing the benefits of these contemplations. It’s also important to approach this practice with an attitude of kindness and patience towards oneself.

How to End Suffering

The cessation of suffering in Buddhism is encapsulated in the Third and Fourth Noble Truths, which respectively point to the possibility of ending suffering and the path leading to its cessation.

The Third Noble Truth, “Nirodha Sacca”, conveys the promising message that suffering can indeed be ended. The term used to denote this cessation is Nibbana, which refers to a state of perfect peace and liberation. Nirvana is the ultimate spiritual goal in Buddhism, marking the end of the cycle of rebirth and suffering.

The Fourth Noble Truth, “Marga Sacca”, elucidates the path leading to the cessation of suffering, known as the Noble Eightfold Path. This path is characterized as a middle way that avoids the extremes of self-indulgence and self-mortification. The Noble Eightfold Path is divided into three categories of practice: ethical conduct (sila), mental discipline (samadhi) and wisdom (panna).

1. Ethical conduct (sila): The practice of sila involves living a virtuous life, which contributes to personal and social harmony. This includes:
   • Right Speech: Avoiding lying, divisive speech, harsh speech, and idle chatter.
   • Right Action: Refraining from killing, stealing, and sexual misconduct.
   • Right Livelihood: Engaging in work that supports oneself without harming others.
2. Mental discipline (samadhi): The development of samadhi involves training the mind to be focused, clear, and equanimous. This includes:
   • Right Effort: Cultivating wholesome mental states and abandoning unwholesome ones.
   • Right Mindfulness: Developing a clear, non-judgmental awareness of the present moment.
   • Right Concentration: Cultivating deep states of meditative absorption.
3. Wisdom (panna): The cultivation of panna involves developing a deep understanding of the true nature of reality. This includes:
   • Right View: Understanding the Four Noble Truths and the three marks of existence (impermanence, suffering, and non-self).
   • Right Intention: Developing motivations based on renunciation, goodwill, and harmlessness.

Ending suffering, according to Buddhism, is a process that requires consistent practice and deep understanding. It is not an instantaneous event but a gradual transformation that involves ethical living, mental cultivation and wisdom development.  Through the diligent application of the Noble Eightfold Path, individuals can gradually free themselves from the attachments and ignorance that cause suffering, thereby realizing the state of Nirvana.