Welcome to the MedLibrary.org Wikipedia Supplement on Dukkha -- Please Click to Return to Front Page

Dukkha (Pāli दुक्ख; Sanskrit दुःख duḥkha; according to grammatical tradition derived from dus-kha "uneasy", but according to Monier-Williams more likely a Prakritized form of dus-stha "unsteady, disquieted") is a central concept in Buddhism, the word roughly corresponding to a number of terms in English including suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety, dissatisfaction, discomfort, anguish, stress, misery, and frustration.

In classic Sanskrit, the term duḥkha was often compared to a large potter's wheel that would screech as it was spun around, and did not turn smoothly. The opposite of dukkha was the term sukha, which brought to mind a potter's wheel that turned smoothly and noiselessly. In other Buddhist-influenced cultures, similar imagery was used to describe dukkha. An example from China is the cart with one wheel that is slightly broken, so that the rider is jolted each time the wheel rolls over the broken spot.

Although dukkha is often translated as "suffering", its philosophical meaning is more analogous to "disquietude" as in the condition of being disturbed. As such, "suffering" is too narrow a translation with "negative emotional connotations" (Jeffrey Po)^[1], which can give the impression that the Buddhist view is one of pessimism, but Buddhism is neither pessimistic nor optimistic, but realistic. Thus in English-language Buddhist literature dukkha is often left untranslated, so as to encompass its full range of meaning. ^{[2] [3] [4]}.

Dukkha was translated as kǔ (苦 "bitterness; hardship; suffering; pain") in Chinese Buddhism, and this loanword is pronounced ku (苦) in Japanese Buddhism and ko (苦) in Korean Buddhism. In Tibetan it is སྡུག་བསྔལ་ sdug bsngal.

Dukkha is the focus of the Four Noble Truths, which state its nature, its cause, its cessation, and the way leading to its cessation. This way is known as the Noble Eightfold Path. Ancient texts, like Cula-Malunkyovada Sutta and Anuradha Sutta, show Siddartha Gautama, the Buddha, as insisting that the truths about dukkha are the only ones he is teaching as far as attaining the ultimate goal of nirvana is concerned.

The Buddha discussed three kinds of dukkha.

• Dukkha-dukkha (pain of pain) is the obvious sufferings of :

1. pain
2. illness
3. old age
4. death
5. bereavement

• Viparinama-dukkha (pain of alteration) is suffering caused by change:

1. violated expectations
2. the failure of happy moments to last

• Sankhara-dukkha (pain of formation) is a subtle form of suffering arising as a reaction to qualities of conditioned things, including the

1. skandhas
2. the factors constituting the human mind

It denotes the experience that all formations (sankhara) are impermanent (anicca) - thus it explains the qualities which make the mind as fluctuating and impermanent entities. It is therefore also a gateway to anatta, not-self.

Insofar as it is dynamic, ever-changing, uncontrollable and not finally satisfactory, unexamined life is itself precisely dukkha.^[5] The question which underlay the Buddha's quest was "in what may I place lasting relevance?" He did not deny that there are satisfactions in experience: the exercise of vipassana assumes that the meditator sees instances of happiness clearly. Pain is to be seen as pain, and pleasure as pleasure. It is denied that happiness dependent on conditions will be secure and lasting.^[6]

Dukkha is also listed among the three marks of existence, and the Buddha taught with his first three Noble Truths that it exists, has discernible causes, of which there is an account, and that there is a path for release from it. The final Noble Truth is his path.^[7]

References

1. ^ Jeffrey Po, “Is Buddhism a Pessimistic Way of Life?”, http://www.4ui.com/eart/172eart1.htm
2. ^ Rahula, Walpola (1959). "Chapter 2", What the Buddha Taught. Grove Press. ISBN 0-8021-3031-3. 
3. ^ Prebish, Charles (1993). Historical Dictionary of Buddhism. The Scarecrow Press. ISBN 0-8108-2698-4. 
4. ^ Keown, Damien (2003). Dictionary of Buddhism. Oxford University Press. ISBN 0-19-860560-9. 
5. ^ Michael Carrithers, The Buddha. Cited in Founders of Faith, Oxford University Press, 1986, pages 55-56.
6. ^ ibid.
7. ^ ibid, page 51.

External links

• Dukkha entry, Access to Insight
• On understanding the teaching of Dukkha by the Buddha, Kingsley Heendeniya
• Ku 苦 entry (use "guest" with no password for one-time login), Digital Dictionary of Buddhism
• [1] Definitions, Objectives, Premises and Principles of the International Society for Panetics, Ralph Siu. Panetics: The study of the infliction of suffering. J. Humanistic Psychology 28(3), 6-22. 1988, The humane chief of state and the Gross National Dukkhas (GND). Panetics 2(2), 1-5. 1993. Panetics Trilogy. Washington: The International Society for Panetics, 1994. Vol. I, Less Suffering for Everybody. Ibid. Vol. II, Panetics and Dukkhas. Ibid. Vol. III, Seeds of Contemplation. Understanding and Minimizing the Infliction of suffering. Unpublished text. 711 pages. Introduction to panetic system design. Panetics 3(4), 3-12. 1994. Panetic inflation, deflation, and the Humane Index. Panetics 5(2), 52-53. 1966. see also suffering

Wikipedia content modification information:

• This page was last modified on 28 September 2008, at 12:27.

Wikipedia Authorship and Review

Wikipedia content provided here is not reviewed directly by MedLibrary.org. Wikipedia content is authored by an open community of volunteers and is not produced by or in any way affiliated with MedLibrary.org.

Wikipedia Usage Guidelines

This article is licensed under the GNU Free Documentation License. It uses material from the Wikipedia article on "Dukkha".

The URL for this specific entry is:

• http://medlibrary.org/medwiki/Dukkha

All Wikipedia text is available under the terms of the GNU Free Documentation License. (See Copyrights for details). Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc.