Suffering Is Absolute In Buddhism
Introduction
Suffering is omnipresent and omnipotent. Wherever exists human, there exists desire; wherever exists desire, there exists suffering.
Suffering itself is suffering for mankind since its powers, both constructive and destructive, are tremendously immeasurable. For within our society, suffering can be either the source for betterment, or the source for deterioration – this is an exemplification of the essence of inter-being (Thich Nhat Hanh, 1988); and within ourselves, suffering can be either an enlightenment or a jeopardizer. Then, whatever, from an individual being to a nation, and from a nation to the world, recognizes and practices righteous perspectives and attitudes should be capable of transfiguring suffering to something virtuous. One should note, that the ground of such transfiguration is the assertion of the existence of suffering. Anyone who is unable to do so, including the sufferers themselves, and the apparent non-sufferers, such as the privileged individuals and prosperous nations, can possibly threaten not only the fortunes of their lives, but also the
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Nonetheless, they have similar idea about the origin of suffering. In their understanding, the desire is directed towards not only the external advantages, but also our selfness, and eternity. Thich Nhat Hanh (1988) rose that a desire for knowledge, which is external to us, blocks our willingness towards truth; thus we will be suffering from ignorance.
Another type of suffering implied in the Heart Sutra is the suffering from the inability to perceive the nature of changes. Change is the norm of the universe, as well as the human world. If one holds on to a thought of eternality, that nothing alters and everything becomes eternal, then s/he should suffer from the idea of losing – losses of money, love, and
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