Dukkha

Out of the Depths - Struggle and Hope in Sri Lanka

Dukkha

Buddhism revolves around the elimination of suffering. DUKKHA, translated from Pali as suffering', 'pain' or 'ill', is, to a greater or lesser extent, constantly present throughout the life of every being. All of the Buddha's teachings are concerned with the total understanding of dukkha - what is suffering, what is the cause of suffering, what is the end of suffering, and the path leading to the elimination of suffering?

Suffering is caused by craving or thirsting. If you lose what or whoever you hold dear, you suffer - pain is suffering, the fear of death is suffering. Suffering is resistance to what is. This dukkha is present throughout our lives, we live with dukkha - but how many of us fully understand dukkha?

Terrorism and all the evil consequences are caused by craving. This craving may be due to nationalism, egotism, delusion, hatred, revenge, jealousy, anxiety or even just viciousness. There can be no justification for any such action and, as Buddhism teaches, the results will be tragic for each and every individual participating or encouraging such activities.

But Buddhism is not, nor can it ever be, pessimistic. The ceaseless turning of the wheel of samsara, the wheel of births and deaths, will continue until the fortunate will break the spokes of his or her individual cycle by reaching Nirvana. The scriptures recognise that dukkha and impermanence, death and destruction, are vibrant instruments which may be used to gain clear understanding. It was because of such suffering that the Buddha searched for enlightenment.

When the Buddha gave his missionary mandate to his disciples there were many difficulties for those bhikkhus to face: physical hardships, disrespect, criticism, ridicule, and even abuse and death. One such courageous bhikkhu by the name of Punna asked the Buddha for his permission to reside in the inhospitable districts of the Sunaparanta people. The Buddha questioned Bhlkkhu Punna to make certain that the monk knew of the reputation of these people. The conversation went as follows:

"Lord, I wish to live and take up my abode in the districts of the Sunaparanta people."

"These people, Punna, are passionate, they are violent, cruel, reviling, furious and abusive. If they meet you, what will you think?"

"If so, Lord, 1 shall think: 'really the Sunaparantakas are good, really they are kind that they meet me with evil, false, harsh speech, and are reviling and furious, and abuse me, and do not strike me with their hands or with clods'."

"They are passionate ... If they strike you with their hands or with clods, what will you think?"

"If they do so ... I shall think 'Really they are good, really they are kind that they strike me with their hands or clods, and not with sticks or knives'."

"They are passionate ... If they strike you with sticks or knives, what will you think?"

"if they do so ... I shall think 'Really they are good, really they are kind, that they strike me with sticks or knives, but do not entirely deprive me of life'."

". . . . If they entirely deprive you of your life, what will you think?"

"If they do entirely deprive me of life, I shall think 'Really they are good, really they are kind, who free me with such little trouble from this foul corpse'. "

Then the Buddha approved the request saying: "Good, good, Punna, equipped with that patience and goodness you can live in the districts of the Sunaparantakas and take up your abode there."

The Ven Pandith M. Vajiragnana