Of all the Buddhist teachings and principles that together make up the Dharma, perhaps the best known formulation is The Four Noble Truths.
The traditional story is that after the Buddha had gained Enlightenment he wondered who would be able to comprehend for themselves what he had grasped. He thought of five companions with whom he had previously practices austerities, so he walked to Sarnath where they were staying and gave what came to be called ‘The First Teaching’. This teaching took the form of The Four Noble Truths as follows:
A good way to understand this teaching is to think of a doctor prescribing medical treatment. First, they identify the symptoms – in this case, our experience of dukkha or suffering is the ‘disease’ affecting the human condition. Then the doctor diagnoses the cause of the disease – this is the second truth that suffering is caused by craving. Next, they recognise the possibility of a cure. And finally they prescribe a course of treatment – in this case, the Eightfold Path.
The emphasis on dukkha has often led people to think that Buddhism is gloomy, and they are surprised to find that people from Buddhist countries are usually cheerful and happy. None the less, if we think of people we know and the struggles, difficulties and disappointments that everyone has to face, we can see that dukkha really is an inescapable aspect of life. Eventually, big difficulties come along.
The Buddha particularly mentioned old age, sickness and death and reminded his listeners that everything we experience is impermanent. We could also think of disasters like war and famine, or psychological suffering like stress, anxiety and depression. None of this means that life doesn’t also include happiness and pleasure, but it does mean that a realistic understanding should always include dukkha.
The noble truth of suffering is this: birth is suffering; ageing is suffering; sickness is suffering; death is suffering; sorrow and lamentation, pain, grief, and despair are suffering; association with the unpleasant is suffering; disassociation from the pleasant is suffering; not to get what one wants is suffering. In brief, the five aggregates of attachment are suffering. The Buddha, Dhammacakkapavatana Sutta
The Buddha’s central insight was that our minds play a role in creating suffering and the second and third Truths point this out, telling us that it’s possible to respond differently. ‘Craving’ (the second Truth) is what we do when we can’t accept what life brings us. It takes many forms, including escapism – seeking distraction, or looking for security in material possessions, for example. Or it can produce resentment, anger and blame.
And this, monks, is the noble truth of the origination of suffering: the craving that makes for further becoming (rooted in ignorance) and accompanied by passion and delight, (in becoming) relishing now here and now thereby craving for sensual pleasure, craving for becoming, craving for non-becoming. The Buddha, Dhammacakkapavatana Sutta
Another kind of response is possible. The Buddhist practice of awareness, or mindfulness, allows us to recognise how we resist difficulties and allows us to learn different responses that are associated with qualities like patience, contentment and kindness.
Whoever in this world overcomes this wretched, adhesive craving, so difficult to overcome, his sorrows fall from him like drops of water from a lotus leaf. The Buddha, The Dhammapada
The fundamental reason why Buddhism isn’t pessimistic is that it says it isn’t inevitable that we respond to our experience with craving. Every moment offers a choice and we can respond skilfully, with kindness and awareness for example. One way to understand this is through the teaching of reactivity and creativity.
And this, monks, is the noble truth of the cessation of suffering: the remainderless fading and cessation, renunciation, relinquishment, release, and letting go of that very craving. The Buddha, Dhammacakkapavatana Sutta
Changing something as fundamental as our impulse to push suffering away isn’t easy for anyone. That’s why the Buddha taught The Noble Eightfold path, which includes the whole of life.
This video suggests how we can respond differently to suffering by turning towards our fear: