Dukkha and the Ending of Dukkha
The goal of Buddhism is understanding dukkha and bringing about the end of dukkha. This phrase identifies the ability to end suffering and dissatisfaction through its recognition and realization in moments of experience; this is achieved through engagement in life and the development of wholesome habits to attain this goal, including attention to and acceptance of each moment as it occurs.
Moments of experience, including dukkha (or dissatisfaction and suffering), are the result of interdependent co-arising. The ICA of an experience is recognized while paying attention to moments as they occur; attention also acknowledges the transient nature of the experience (anicca). This attention fosters acceptance of the moment, free from delusion, and allows the individual to realize that the moment cannot be other than it is. Acceptance of moments prevents attachment and grasping (of cravings or beliefs) and facilitates the “letting go” of moments, preventing secondary dukkha from occurring. For example, if a poor grade is received it is the result of many factors; accepting the grade and “letting go” of the experience prevents further dukkha (from beliefs of unfairness of a teacher) from occurring.
Recognition of ICA in moments leads to recognition of ICA in the creation of the individual as a simultaneous result and factor of all things. For example, each individual is genetically created from all family before them. Individual recognition of this influence develops the understanding of anatta, or non-self, as a being interconnected with all creation. Interconnectivity develops the idea of sunyatta, and mindfulness of the influence of all by one’s actions. For example, my decisions will influence others, and myself; but I am also influenced by all events. This recognition develops compassion and loving-kindness toward self and others, resulting in Bodhicitta and the striving toward Bodhisattva leading to the further development of skillful habits. Recognition of ICA, further develops the practice of self-examination, through practice and meditation, and social engagement in order to facilitate an end to dukkha and awakening for all. For example, because I am the result of influences through ICA, I can only end my dukkha when all others have become awakened. This awakening can be supported through wholesome societal institutions and beliefs. Engagement in life (both inner and social) is important to bringing an end to dukkha for all beings.
In conclusion, the value of the phrase “dukkha and the ending of dukkha” lies in the identification of the phenomena “dukkha” and the possibility of its end in life, leading to engagement in life (through attention) and the development of skillful habits and practices (like Buddhism) to attain awakening.
The goal of Buddhism is understanding dukkha and bringing about the end of dukkha. This phrase identifies the ability to end suffering and dissatisfaction through its recognition and realization in moments of experience; this is achieved through engagement in life and the development of wholesome habits to attain this goal, including attention to and acceptance of each moment as it occurs.
Moments of experience, including dukkha (or dissatisfaction and suffering), are the result of interdependent co-arising. The ICA of an experience is recognized while paying attention to moments as they occur; attention also acknowledges the transient nature of the experience (anicca). This attention fosters acceptance of the moment, free from delusion, and allows the individual to realize that the moment cannot be other than it is. Acceptance of moments prevents attachment and grasping (of cravings or beliefs) and facilitates the “letting go” of moments, preventing secondary dukkha from occurring. For example, if a poor grade is received it is the result of many factors; accepting the grade and “letting go” of the experience prevents further dukkha (from beliefs of unfairness of a teacher) from occurring.
Recognition of ICA in moments leads to recognition of ICA in the creation of the individual as a simultaneous result and factor of all things. For example, each individual is genetically created from all family before them. Individual recognition of this influence develops the understanding of anatta, or non-self, as a being interconnected with all creation. Interconnectivity develops the idea of sunyatta, and mindfulness of the influence of all by one’s actions. For example, my decisions will influence others, and myself; but I am also influenced by all events. This recognition develops compassion and loving-kindness toward self and others, resulting in Bodhicitta and the striving toward Bodhisattva leading to the further development of skillful habits. Recognition of ICA, further develops the practice of self-examination, through practice and meditation, and social engagement in order to facilitate an end to dukkha and awakening for all. For example, because I am the result of influences through ICA, I can only end my dukkha when all others have become awakened. This awakening can be supported through wholesome societal institutions and beliefs. Engagement in life (both inner and social) is important to bringing an end to dukkha for all beings.
In conclusion, the value of the phrase “dukkha and the ending of dukkha” lies in the identification of the phenomena “dukkha” and the possibility of its end in life, leading to engagement in life (through attention) and the development of skillful habits and practices (like Buddhism) to attain awakening.