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14-September-2008 12:50:31 - Dukkha Part of a series on Buddhism Portal of Buddhism History Timeline - Buddhist councils Major Figures Gautama Buddha Disciples · Later Buddhists Concepts Four Noble Truths Noble Eightfold Path Karma - Nirvana Three marks of existence Skandha · Cosmology Samsara · Rebirth · Dharma Dependent Origination Practices and Attainment Buddhahood · Bodhisattva Four Stages of Enlightenment PÄ?ramitÄ?s · Mation · Laity Precepts · Three Jewels Countries and Regions Bhutan · Cambodia · China India · Indonesia · Japan Korea · Laos · Malaysia Mongolia · Burma · Nepal Russia · Singapore · Sri Lanka Thailand · Tibet · Vietnam Western countries Schools TheravÄ?da · MahÄ?yÄ?na VajrayÄ?na Early and Pre-sectarian Texts Pali Canon · Tibetan Canon Chinese Canon Related topics Comparative Studies Cultural elements This box: view talk Dukkha PÄ?li दà¥?कà¥?ख; Sanskrit दà¥?ःख 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 analgous to disquietude as in the condition of being disturbed. As such, suffering is too narrow a translation with negative emotional connotations Jeffrey Po1, 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 kÇ” 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 : pain illness old age death bereavement Viparinama-dukkha pain of alteration is suffering caused by change: violated expectations 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 skandhas 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 mator 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 ^ Jeffrey Po, Is Buddhism a Pessimistic Way of Life?, http://www.4ui.com/eart/172eart1.htm ^ Rahula, Walpola 1959. Chapter 2, What the Buddha Taught. Grove Press. ISBN 0-8021-3031-3. ^ Prebish, Charles 1993. Historical Dictionary of Buddhism. The Scarecrow Press. ISBN 0-8108-2698-4. ^ Keown, Damien 2003. Dictionary of Buddhism. Oxford University Press. ISBN 0-19-860560-9. ^ Michael Carrithers, The Buddha. Cited in Founders of Faith, Oxford University Press, 1986, pages 55-56. ^ ibid. ^ 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 283, 6-22. 1988, The humane chief of state and the Gross National Dukkhas GND. Panetics 22, 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 34, 3-12. 1994. Panetic inflation, deflation, and the Humane Index. 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