belief and an explanation of human existence unique to Buddhism. This understanding
encourages us to look at life objectively and to refrain from viewing it in terms of selfcenteredness.
By negating the self in life Buddhism tries to eliminate the vanity caused by selfabsorption.
Suffering
The painful aspect of life
We may then conclude that in the Buddhist perspective life is characterized by three important
traits : conditionality (cause and effect), impermanence, and insubstantiality. There is also one
additional trait which must be mentioned. This is suffering (dukkha).8 Suffering is used in
Buddhism as a broader concept to include pain, grief, misery or unsatisfactoriness, which would
normally be seen by most people as suffering, as opposed to happiness; it refers also to a unique
phenomenon of the universe. In general there is impermanence and imperfection of life, which
both cause suffering. Some elements of suffering, such as grief, pain, misery, are inherent in the
experience of living and cannot be avoided. Should a person be fortunate enough to avoid most
forms of suffering, there is no question that death as the final form of suffering is inevitable. And
one's own death or the death of one who is deeply loved causes suffering. Owing to this reality of
death, Buddhism concludes that human existence is insecure, fragile and filled with suffering.
The very transitory nature of life is a cause of suffering, for even happiness is seen to be
temporary. While experiencing happiness, which by definition is the absence of pain, one has
expectations of the continuation of the state of joy. But these expectations can never be met.
Certainly, this is no rosy-spectacled view of life. Yet Buddhism does not absurdly deny the
presence of happiness (sukkha) in human existence. Buddhist texts list various kinds of
pleasures, including sensual pleasure and the joy of family life, that one can enjoy, comparable to
the list of the common experiences of suffering.9 However, Buddhism does not want us to accept
happiness uncritically. Subject to the law of mutation, our feelings and attitudes are liable to
change. Similarly, these objects of pleasures (such as a new motor-car, a glass of beer, a girl
friend) cannot last long for they contain within themselves the potential for change and decay.
Having undergone change and decay, they cease to give us happiness in their new forms. One
should always remember that life contains a number of undeniably unpleasant experiences,
which nobody could ever pretend are enjoyable, such as old age, disease, death, being separated
from what we like, and being associated with what we dislike. All these make up the painful side
of existence which humanity tends to ignore.
The reality of suffering
Buddhism accepts the fact that, like happiness, suffering is subject to change. But at the same
time Buddhism points out that there is no balance of happiness and suffering. The painful side of
experience usually outweighs happiness. However pessimistic it may seem, Buddhism tries to
address the reality of suffering, without any pretence or deception, so as to focus on this painful
side of life. At the same time it tries to probe beneath the fact of suffering in search of its causes
and a way to end. The Buddha's insight, in its concentrated form, is found in the Four Noble
Truths (ariyasacca). They are the truth of suffering (dukkha), the causes of suffering
(samudhaya) the method to end suffering (nirodh), and the Noble Eightfold Path that leads to the
cessation of suffering (magga).
In order to cease from suffering one should not project suffering on to others. Nor should one
become a masochist or a martyr and enjoy suffering. Nor should one find attachment to a