Source: http://derekgoodwin.com/wp-content/uploads/2010/01/dukkha.jpg
A Buddhist temple in Taiwan. Source: http://i7.photobucket.com/albums/y281/andrewdarwitan/Scarlet%20Scribbles/130831-fo-guang-shan-buddha-memorial-center-4.jpg
Source: http://www.chinabuddhismencyclopedia.com/en/images/e/e9/Buddha-tripitaka-45i.jpg
Suffering is one of the central tenets of Buddhist ethics and Buddhism as a whole. The realization of suffering and its consequent transcension is the only way to live a life of happiness/satisfaction. "Suffering," argues Thich Nhat Hanh in "The Heart of the Buddha's Teaching", "is the means the Buddha used to liberate himself, and it is also the means by which we can become free." (3) The Four Noble Truths themselves are founded in suffering: the truth of suffering, the truth of suffering's origin, the truth of the cessation of suffering, and the truth of the path to cease suffering. "Suffering" is the common English translation of the Pali word "dukkha" and "dukkha" itself refers to a nebulous, undesirable state. The first truth is most relevant to us because we solely understand suffering and a few means of reducing it.
Suffering itself is caused by numerous causes from physical changes (such as aging or illness) to a less-defined dissatisfaction with life. For example, when I had my wisdom teeth extracted a few years ago, I was uncomfortable because I was fatigued, bleeding, and unable to eat the foods I had previously enjoyed. I adapted a helpless, pessimistic attitude to my condition and waited for the day when I could finally say that I had somehow suffered enough. I cherished the first day of this realization and I am aware that I fell into the common "trap" of suffering: celebrating the day when my suffering was perceived to be over and rapidly forgetting the days that I had spent miserable. Other stressors became more relevant to me and that mental experience was discarded. Such suffering was helpful to me later on because I could sympathize with those who shared a similar experience. I had previously scoffed at people who had their wisdom teeth removed and, while I continue to carry mild irritation towards their whining, I can understand their plight more readily. Suffering therefore led to compassion and the consequent realization of satisfaction. Additionally, I remember moments when I was recovering from my operation where I had transient moments of peace. Indeed, in "The Heart of the Buddha's Teaching", Hanh asserts that accepting suffering is the path to peace: "Embrace your suffering and let it reveal to you the path of peace." (5) Embracing suffering means to become cognizant of and welcoming to one's suffering. In my instance, I observed that these "transient moments of peace" arrived at times when it seemed there was nothing beyond the physical sensations of discomfort -- I had no distractions and therefore had to accept my suffering. Embracing this suffering became the only way I could find peace, however ephemeral, in my discomfort.
Another personal instance of suffering's importance was the dissolution of a friendship a few years ago. I enjoyed the company of this individual throughout high school and believed that I would be lifetime friends with him. I idealized our relationship and assumed that I would continue to see him and enjoy his company long after high school. I came to the realization that I had not interacted with this person for a week. I had been busy with work and forgot about him in the chaos of my junior year. I apologized to my friend following that revelation and made plans to see a movie with him and I realized that his presence now bored and irritated me. That was our last "event" together. We never talked again after that incident and I have never interacted with him on Facebook or via similar media. My personal suffering arose because I was frustrated at my ignorance towards the relationship. I had to accept that I was enthralled in other activities and that he and I had consequently "drifted apart." I was only at peace with myself and free of regret once I stopped trying to "make up" for what had happened in the past. I fell into another "trap" concerning suffering: I attempted to "guarantee" that something (in this case, a relationship) would be immutable and experienced distress when it was not. My relationship with this person was continually changing and I failed to understand that it was therefore impermanent and dissoluble like all relationships. I again had to accept my suffering to understand how to change my perspective concerning relationships with everyone. The process has been difficult and it is the way to find such satisfaction as Hanh argues in "The Heart of the Buddha's Teaching": "If we are afraid to touch our suffering, we will not be able to realize the path of peace, joy, and liberation." (45) One must confront his/her suffering to find satisfaction according to Buddhist ethics.
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