Does every form of suffering arise from grasping?

Question

The Buddhist idea that suffering arises from desire and that we can alleviate suffering by controlling our passions works to some extent, but there is still suffering that arises from disease, accidents and other situations that seem faultless to the sufferer. I understand that Karma and reincarnation are sometimes put into the picture in this case, but if one has no foreknowledge of one's wrongdoing's in a past life, doesn't the belief in something intangible and unproven go against the Buddhist ideals of using ones head? Or is there a Buddhist ideal of using one's head? This is where Buddhism falls flat for me. At the point where one has to have faith in something unproven, a past life, one has to still use faith and not one's own head. I'm pretty sure that one of the main points of Buddhism is that we assume our past lives wrongdoing. I've been stumbling over this one for awhile and would really like the perspective of a Buddhist on it.

Answer 1

All phenomenon are interconnected. No person, place, thing or event has intrinsic existence, or independence; each is a collection of component parts, which, likewise, are component parts. These collections are named and nominally imputed by the mental consciousnesses that apprehend them. Misunderstanding the nature of reality and thinking that they are "real" and "independent" is ignorance. This is believed to be the root cause of suffering; because as a result of being under the influence of this misunderstanding, we create action and afflictions. (See also Four Noble Truths, Twelve Links of Dependent Arising.) The Buddhist assertion is that past and future lives have been proven; using the correct sign that consciousness can't arise out of matter and necessarily was caused by a previous moment's consciousness. Following this back to the moment of birth, where the appropriated aggregates arise out of the union of the sperm and ovum; the grasping mental consciousness is thrust into the collection of aggregates from the bardo, and is thus bound to the wheel of cyclic existence and hence, subject to the eight types of suffering, the six types of suffering and the three types of suffering. Because we are human and because we have this mind and the powerful intelligence that comes with it, we can make better informed decisions with what we do with our time. There are constructive things to do and non-constructive things to do. Understanding what to adopt and what to abandon is "using one's head." While we do not have knowledge of our past lives, we can purify a lot of negativity that exists in the form of predispositions in our mental continuums by creating what Dr. Aleaxander Berzin calls "enlightenment-building networks," or the two collections of merit and wisdom. Taken in the context of the six perfections, merit is the first five of the six perfections and wisdom is the sixth. Working at these with either an aspiration for enlightenment, or the engaged intention for enlightenment for the benefit of all sentient beings through generating the bodhisattva vow in one's continuum, are what produce the resultant truth and form bodies of a buddha. The Buddha was just like us. He had karma and afflictions but was able to attain unsurpassable, true, complete enlightenment. You have to believe it is possible; that you have these obscurations and obstructions that can be "cleaned" from your mind (which is naturally clear and luminous) in the same way that dirt can be cleaned from a cloth. Don't let all of Buddhism "fall flat." It is not dogmatic. If there are points that you can't accept, or can't yet accept; it doesn't mean that there are not 83,999 other topics waiting for your review! Stick with it and have extensive motivation and think about these things over and over slowly. There is a ton of information available online and plenty of books by His Holiness the Dalai Lama available at local libraries. Best wishes to you!

Answer 2

It's not quite that... it's perceptions and how you react to the phenomena you label as "not good". That's where "suffering" arises. There are also various forms of "suffering" in Buddhism, which is far more info than I can type here, but you can find it at any good website or book on Buddhist thought.

Grasping and attachment, or aversions to stimuli as they appear before us, is what causes the suffering, again in that broad sense. If you get sick, the causes and conditions for you to get sick might be previous karma coming to fruition and the moments of contracting the viral/bacterial material that made you ill. If you react to it with absolute aversion, or clinging to the fact that you only want to be healthy in this life is neither logical, nor productive. As it's commonly said "**** happens".

Buddhism is about common sense and logic, and much more. We don't force ourselves to control our minds how to react and not to, we just TRAIN, and as you understand and agree with the logic of non-dualistic thinking progresses (or not) is how you get rid of the labels of "bad", "uncomfortable", "meaningful or meaningless" by default. There's no forcing here. When you understand where the "incorrect thought" arises from and it's causes and conditions, you start to see things differently, logically-speaking and by default the subject starts to make more sense and grasping or attachments slough off all by themselves.

For example. I like fast, beautiful American muscle cars, and had a heavy grasping, attachment to them so much that I desired one. By my newer understanding and perceptions of muscle cars, by default, I admire them still, however I don't want one. Gas-guzzeling, too expensive, and for me, time wasted in which I could be practicing the Dharma. See where the PERCEPTION comes in? How you perceive things, and learn their reality is the key to understanding the Buddha Dharma.

I hope some of this made some sense. I tend to ramble. I hope it's of some benefit.

_()_

Answer 3

Since desire is apparently the source of suffering, my desire to understand my true nature or essence ought to be creating a lot of suffering in my life. It has not.
I suppose when desire is described as wanting something other than the natural order of things(things we label as correct or right) it is the cause of suffering.

Answer 4

the middle way is the way - that's no longer torturing in severe or the way it somewhat is for sensuality in severe. the middle way is to keep away from those 2 facets of extremes. traditionally, the international has experienced 2 sorts of religions: severe and gentle. Buddhists declare Buddhism is the gentle one as all others are severe in one way or yet another in perspectives, in prepare, etc. you could take any faith and settle on despite if that's severe or no longer. Buddhists do no longer say different religions are severe although. the component to the middle way is 'to no longer take any severe facets' different than in charity, understanding, ethical and expertise. based springing up potential - each thing is interdependent. meaning no longer something is unfastened and standalone interior the networks of reason and effect or kamma (karmic) international. the middle way is a distinctive ingredient - that's the thank you to prepare. and the interdependence of events (be counted springing up/origination) is the condition of the international. they do no longer would desire to fulfill as their are countless issues.

Answer 5

I believe Karma comes around in the same lifetime.

Answer 6

What a circular lesson in useless confusion. One man's religion is another man's belly laugh.

Answer 7

Is this a masturbation joke