Understanding Dukkha¹

Opposing our habits creates some suffering. Generally we are afraid of suffering. If something will make us suffer, we don't want to do it. We are interested in what appears to be good and beautiful, but we feel that anything involving suffering is bad. It's not like that. Suffering is saccadhamma, truth. If there is suffering in the heart it becomes the cause that makes you think about escaping. It leads you to contemplate. You won't sleep so soundly because you will be intent on investigating to find out what is really going on, trying to see causes and their results.

Happy people don't develop wisdom. They are asleep. It's like a dog that eats its fill. Afterwards it doesn't want to do anything. It can sleep all day. It won't bark if a burglar comes - it's too full, too tired. But if you only give it a little food it will be alert and awake. If someone tries to come sneaking around, it will jump up and start barking. Have you seen that?

We humans are trapped and imprisoned in this world and have troubles in such abundance, and we are always full of doubts, confusion and worry. This is no game. It's really something difficult and troublesome. So there's something we need to get rid of. According to the way of spiritual cultivation we should give up our bodies, give up ourselves. We have to resolve to give our lives. We can see the example of great renunciants, such as the Buddha. He was a noble of the warrior caste, but he was able to leave it all behind and not turn back. He was the heir to riches and power, but he could renounce them.

If we speak the subtle Dhamma, most people will be frightened by it. They won't dare to enter it. Even saying, ''Don't do evil,'' most people can't follow this. That's how it is. So I've sought all kinds of means to get this across. One thing I often say is, no matter if we are delighted or upset, happy or suffering, shedding tears or singing songs, never mind - living in this world we are in a cage. We don't get beyond this condition of being in a cage. Even if you are rich, you are living in a cage. If you are poor, you are living in a cage. If you sing and dance, you're singing and dancing in a cage. If you watch a movie, you're watching it in a cage.

What is this cage? It is the cage of birth, the cage of aging, the cage of illness, the cage of death. In this way, we are imprisoned in the world. ''This is mine.'' ''That belongs to me.'' We don't know what we really are or what we're doing. Actually all we are doing is accumulating suffering for ourselves. It's not something far away that causes our suffering but we don't look at ourselves. However much happiness and comfort we may have, having been born we cannot avoid aging, we must fall ill and we must die. This is dukkha itself, here and now.

We can always be afflicted with pain or illness. It can happen at any time. It's like we've stolen something. They could come to arrest us at any time because we've done the deed. That's our situation. There is danger and trouble. We exist among harmful things; birth, aging and illness reign over our lives. We can't go elsewhere and escape them. They can come catch us at any time - it's always a good opportunity for them. So we have to cede this to them and accept the situation. We have to plead guilty. If we do, the sentence won't be so heavy. If we don't, we suffer enormously. If we plead guilty, they'll go easy on us. We won't be incarcerated too long.

When the body is born it doesn't belong to anyone. It's like our meditation hall. After it's built spiders come to stay in it. Lizards come to stay in it. All sorts of insects and crawling things come to stay in it. Snakes may come to live in it. Anything may come to live in it. It's not only our hall; it's everything's hall.

These bodies are the same. They aren't ours. People come to stay in and depend on them. Illness, pain and aging come to reside in them and we are merely residing along with them. When these bodies reach the end of pain and illness, and finally break up and die, that is not us dying. So don't hold on to any of this. Instead, you have to contemplate the matter and then your grasping will gradually be exhausted. When you see correctly, wrong understanding will stop.

Footnotes

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A large section of this Dhamma talk has previously been published under the title 'Giving Up Good and Evil'