Buddha was a philosopher, a spiritual leader,
and is credited as the founder of Buddhism. He was born as Siddhartha Gautama into an
aristocratic family in Lumbini, Nepal, in 566 BC, and when he was twenty-nine years
old, he left the comforts of his home to seek the meaning of the suffering he saw around
him, to search for a life beyond life and death. After six years of self-mortification, he
realised that the search for divinity lies not in worldly things but in the mind. Thus, he abandoned the way of self-mortification
and instead sat in mindful meditation beneath a bodhi tree. On the full moon of May, with the rising of
the morning star, Siddhartha Gautama became the Buddha, the awakened one. For the next 45 years, the Buddha wandered
the plains of northeastern India and taught the path or Dharma he had realised in that
moment. The teachings of Buddha revolve around Dukkha,
which means suffering, and the end of Dukkha.

which is regarded as the state of Nirvana. The philosophy’s most essential teaching includes the Three Marks of Existence, which are as follows: 1. Annica, which means that life is in a constant flux. We have already made a video on this, and you can find the link to it in the description. 2. Dukkha, which means that life is painful and causes suffering, and finally 3. Anatta, which means that the self is always changing. After the Buddha gained enlightenment, he traveled to Sarnath in the present-day district of Varanasi, where he met with five monks he previously practiced with and gave his first sermon, the four noble truths. These four Noble Truths are the foundational tenets of Buddhism, which spark awareness of suffering as the nature of existence, its cause, and how to live without it. In this video, we are going to talk about dukkha, the second mark of existence, to better understand

the suffering that we all go through, and how we can use these 4 noble truths to deal with suffering in our modern-day life. The four noble truths are as follows - 1. The truth of Dukkha. Buddha says, “What is the Noble Truth of Suffering? Birth is suffering, aging is suffering, sickness is suffering, dissociation from a loved one is suffering, not getting what one wants is suffering: in short, the five categories affected by clinging are suffering”. The first truth is the truth of Dukkha. Dukkha means suffering. According to Buddha, “All life involves inevitable, unavoidable suffering”. That suffering could be in the form of pain, illness, or trauma we can all imagine, such as a broken arm, stomach flu, or getting the diagnosis of a terminal disease. Even during childbirth, for example, even though it's supposed to be a joyful occasion, both

the mother and baby are in some sort of physical
discomfort at first. He then goes on to talk about suffering that
comes from milder but common forms of discomfort and distress, like long hours of work, feeling
let down by a partner, feeling frustrated, disappointed, hurt, inadequate, depressed,
upset, and so on. He includes the suffering that comes from
the subtlest qualities of tension in the mind, restlessness, sense of contraction, preoccupation,
unease, boredom, a sense of being an isolated self, a fear of aging, that something missing
in life, or something is just not fulfilling, etc. Buddha never denied that there was joy in
our lives; he is just highlighting that suffering is a natural part of our existence, that we
are subjected to some sort of suffering in our life from time to time from little moments
to tragic incidents. We all constantly seek happiness; hence we
overlook the fact that life is really the

mixture of happiness and pain. The Buddha wants us to acknowledge this fact,
so when we do experience suffering, we don’t take it so shockingly or personally. Instead of accepting this fundamental truth,
we resort to alcohol and substances to reduce the pain of losing someone, use cosmetics
and treatments to reverse and decrease the effects of aging. Because suffering is uncomfortable, we may
suppress or minimize it in our own lives. We blame others and ourselves, that we chose
the wrong career or chose the wrong partner. We also live in a culture that tends to ignore
the everyday suffering of poverty, illness, stress that comes with work, aging, and dying,
while our media presents us with an endless parade of promises that you can avoid suffering
through looking younger, upgrading your internet connection, drinking beer, getting pills,
losing weight, etc. When we start acknowledging that suffering
is just a natural part of our existence, we are at peace during times of great difficulty,
because with time this suffering will turn

into happiness again. 2. The truth of Samudaya According to The Buddha, “The origin of suffering,
as a noble truth is this: It is the craving that produces renewal of being accompanied
by enjoyment and lust, and enjoying this and that; in other words craving for sensual desires,
craving for being, craving for non-being.” Fortunately, Buddha did not leave us with just
the first noble truth that there is suffering in life. He also taught us the second, third, and the
fourth noble truth which was to identify why we suffer, how we can free ourselves from
all suffering, and the steps we need to take to get there. The Second Noble Truth is Samudaya, which
refers to the cause, the origin of suffering or dissatisfaction. Buddha teaches us that we suffer not because
of things that are happening to us but because of our mental state. In our daily lives, there can be many things
that we consider the causes of our suffering.

like having no food when hungry, falling off
a bike and experiencing pain, or your partner leaving you. Irrespective of the particular details of
any specific suffering, Buddha teaches us that all suffering and non-satisfactory experiences
in our life comes from 3 main causes, which he identified as “the three poisons,”
or three negative qualities of the mind that cause most of our problems and most of the
problems in the world. The three poisons include: Cravings - Cravings meaning our desire, greed
or wanting. Buddha puts a very special emphasis on cravings
here and says that there are three different types of craving: 1. Craving of pleasing the senses - this means
that we want sensory pleasures, for example tasty food, or melodious music. 2. Craving to be something you are not - this
means that we desire and crave to be different to who we are, for example an influencer,
celebrity or wealthy entrepreneur, and

3. Craving of Not-to-be - this means that we
want to stop something from happening or get rid of something, for example to not experience
pain after a fall. The second poison is aversion, our hatred
towards things against us or against our beliefs. One can hurt others if not satisfied by their
beliefs or if those beliefs lead them to threatening us with their actions. The third poison is characterized as ignorance
or delusion; one always chooses to ignore the truth behind life; for instance, one chooses
to ignore the impermanence of life, or ignores the fundamental nature of reality, to protect
one’s own beliefs or greed. In Buddhism, these three poisons are depicted
at the center of the bhavachakra, also known as the wheel of life, a visual representation
of the sorrows of samsara, the cycle of rebirth and death. Craving is depicted as a rooster, hatred as
a snake, and delusion as a pig.

Importantly, they feed off one another; each
animal consuming the tail end of the other, making it a vicious cycle of interdependence. This vicious cycle of all three poisons is
something we experience daily from both externally and from within. Our craving to earn more money and buy materialistic
things, for example, leads to greed and showcases hatred and anger towards anything that denies
them those luxuries. One will go the extra mile to achieve those
things, ignoring everything that tells them otherwise. The Buddha taught that people whose understanding
of life is darkened by ignorance, craving, and aversion condemn themselves to spinning
round and round on this wheel, dying only to be reborn in the same suffering state eternally,
and therefore cannot reach nirvana. These three poisons are opposed by three wholesome,
or positive attitudes essential to liberate oneself from this painful cycle of rebirths
and reach Nirvana. They are generosity, loving-kindness, and
wisdom, and all the Buddhist practices are

directed toward the cultivation of these virtues,
and the reduction or destruction of the poisons. 3. The Truth of Nirodha. In the words of The Buddha, “The Noble Truth
of the Cessation of Suffering is this: it is the complete cessation of that very craving,
giving it up, renouncing it, emancipating oneself from it, detaching oneself from it.” After the Buddha realized the truth about
suffering and its causes, he spent six years committed to discovering a realization about
the end of suffering. Eventually he found the solution to end all
suffering is to remove it from its roots, which is to remove all desire, ill will, and
ignorance. Thus, the third noble truth is Nirodha, which
refers to the cessation of craving, letting go of the mind’s desires to end suffering. This particular truth moves the teachings
of the Buddha from being an exercise in analysis to an invitation to transform ourselves.

In order to stop craving, we must understand what it is that we are actually craving, and recognize that if nothing is truly permanent, then it can never satisfy one’s needs. The end of suffering comes with an end to craving when one realizes that what one is craving is not true reality, but merely a fantasy that imitates and exaggerates reality. Putting an end to our desires and cravings is a simple thought to conceptualize. However, actually realizing and letting go of our desires is a completely different matter, and a difficult state to achieve. Imagine an individual who smokes cigarettes habitually and knows they need to quit. Nevertheless, they continue to smoke and have trouble giving up. Buddha says that it is possible to end craving – in the same way a therapist or support group encourages someone to stop smoking by first letting the person know that it can be done. It requires an individual to possess a mental state that can recognize and understand the

meaning of their suffering, their craving
for cigarettes, and how their craving is further adding to their suffering. By recognizing and reflecting on one’s actions
and emotions, asking questions about the reason behind the emotions felt, helps one gain insights
into the root cause of their suffering. Most importantly, this helps gain an understanding
of the relationship between craving and suffering. For instance, if one loses a material object
or their car suffers damage, they experience dukkha. But, what if that person reflected on the
emotion by asking themselves questions like, what’s the reason behind this suffering? What made me so attached to the object? Why do I feel this way? And Why is this act making me suffer? Such thought-provoking questions help individuals
gain insights into how our mind craves desires and attachments, and how we can let go of
such feelings and emotions. This could start from something as small as
not being in a state of unhappiness when we

lose a material object or fail to achieve a target. Instead, one can build an attitude of calmness and peacefulness, no matter the consequences. By achieving such insight and understanding, one can eventually let go of cravings and desires.

4. The truth of Magga In our final quote from Buddha for this video, he says, “What is the path that leads to the cessation of suffering? It is the Noble Eightfold Path, which consists of right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right contemplation.” The fourth truth is magga, meaning the path, by which Buddha means his middle way in navigating life. The third noble truth talks about the cessation of suffering, whereas this fourth noble truth talks about the path that will lead towards the objective of cessation of suffering. The Buddha says that there is a path which leads one away from craving and suffering.

and he calls this path “the middle path”,
the path that leads to Nirvana. This middle path is the line between luxury
and extreme poverty, a balance between overindulging and depriving ourselves of the things we desire. To practice the Middle Way, one must free
oneself of one’s desires. Buddha never said not to have goals, not to
want something. He tells us not to get attached to these desires
and to celebrate the idea of “just enough”, and embrace a more balanced, sustainable lifestyle. This path is not a quick fix; it requires
a radical shift of one’s mindset and perception of the world. This path has some set of principles and rules
that leads to the cessation of suffering, as it focuses on the Eightfold Path, the eight
factors that rely on each other, which leads to new insights and understanding, and is marked
by discipline and wisdom. The Eightfold Path is divided into three disciplines,
“Prajna”, the wisdom path, “Sila”,

the ethical path, and “Samadhi”, the mental
discipline path. The three disciplines lead towards a path
that can ultimately free a person from Samsara. The three disciplines are divided into eight
practice areas, each part of a wheel, the eight-spoked “Dharma Wheel”. Buddha’s Eight Fold Path is explained as,
“Prajna”, the wisdom path. Under that, we have
Right View, which emphasizes understanding and gaining insights into the true reality,
and Right Intention, which are thoughts that are
selfless and generous. Under “Sila”, the ethical path, we have
Right Speech, which is always indulging in communication that promotes harmony and is
free of malice. Right Action, which is taking righteous actions
and not causing others harm, and Right Livelihood, which is making a living
through actions and work which doesn’t harm others. And under “Samadhi”, the mental discipline
path, we have

Right Effort, practicing and cultivating wholesome
qualities, and not practicing qualities that are selfish. Right Mindfulness, which is a mental state
where one is mindful and aware of their body, actions, and thoughts; and
Right Concentration, which is an area that is associated with indulging in meditative
practices. According to Buddha, the significance of the
wheel is essential. It denotes that all areas of practice are
equally important, with no beginning or an end, and when practiced all at once, each
area supports the other and helps us to use the three doors - our body, mind, and speech
carefully. Buddha taught that when we learn to use our
body, speech, and mind carefully, it would lead to present and future happiness as it
helps us to refrain from harmful actions, thus it would remove unnecessary suffering. By controlling our body, speech, and mind in
ways that help others, instead of harming them, and by pursuing wisdom, we can end suffering.

Therefore, true happiness is achievable through
personal effort. If you enjoyed this video, please make sure
to check out our full philosophies for life playlist. And for more videos to help you find
success and happiness using ancient philosophical wisdom, don’t forget to subscribe. Thanks so much for watching.

How To Deal With Suffering In Your Life - Buddha (Buddhism)

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How To Deal With Suffering In Your Life - Buddha (Buddhism)

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