Is Buddhism An Inherently Pessimistic Religion?

The following essay was a submission to my Eastern Religions 103 class in CalState Long Beach. The intellectual content in this essay belongs to I, A. Daniel Diaz.

Contrary to popular belief, where Buddhism is misunderstood as a pessimistic religion, once it is properly understood one can realize that doctrinal evidence overwhelmingly points against such views. While it is easy to depict Buddhism as pessimistic because its core teaching opens up with a statement about pervading suffering in ordinary life, the outsider must stay for the rest of the teachings that help us get rid of suffering.

Buddhism is actually more realistic than it is pessimistic. Due to the Buddhist inherent concern with the nature of suffering and how to rid of it, the Buddha takes a role similar to that of a therapist in that he must first get his patients to understand that there is a problem and that it needs to be addressed. After that, it becomes much easier to identify the cause of such problem in order to find a proper cure for it. This is the way that the Four Noble Truths function; they must necessarily begin with the acknowledgement of the problem of suffering, then the underlying causes, followed by the proper path to “cure” oneself. They are as follows:

1) All life is unsatisfactory (dukkha).
2) Unsatisfactoriness comes from attachment (tanha).
3) There is a way out of suffering due to attachment.
4) The way out of suffering due to attachment is the Noble Eightfold Path.

The Buddha was very specific in demonstrating that there is suffering and that it is a universal problem that affects the life of the people. In the Dhammacakkappavattana Sutta he describes that suffering is inherent in living: there is pain in birth, there is pain in sickness, there is pain in aging, and pain in death. There is also suffering when one is tied to what one dislikes, as well as being separated from those one loves. Finally, the Buddha summarizes with “[the conclusion] that all five skandas or components in life are painful” (Smith, 102).

The Second Noble Truth explains that from unsatisfactoriness comes tanha, or desire of worldly matters. However, there are some problems when translating the word tanha as “desire”, for it is a desire in itself to seek enlightenment and this, of course, the Buddha advocated. Tanha can be better thought of as “selfish desire”, or the specific attachments that causes one to suffer.

The Third Noble Truth is the key statement in the structure of the Four Noble Truths that demonstrates that Buddhism is in fact not pessimistic. It is the good news that the Buddha predicates: the fact that there is a way out of the cycle of rebirth and dukkha. It follows from the previous two Noble Truths that the ceasing of selfish desires will cease unsatisfactoriness (Smith, 103).

The Fourth Noble Truth shows that the path to do so is the Noble Eightfold Path, which is as follows:

1) Right Faith – This means taking a leap of faith in that what the Buddha is telling you is the truth.
2) Right Attitude – The attitude that comes according to the first assumption.
3) Right Speech – Includes not lying, backbiting, gossiping, etc.
4) Right Action – Which includes abstaining from stealing, intoxicants, killing, and improper sexuality.
5) Right Livelihood – Earning your living in the world in a respectable manner, and one that will not cause suffering to others.
6) Right Effort – To actively do good things, and not just stopping at not doing bad things.
7) Right Mindfulness – Training oneself to be aware of the present moment.
8) Right Concentration – The practice of meditation. (Hawkins, 10-13-11)

Realizing that there is a problem in order to be able to remove it is merely practical, as opposed to pessimistic. The Buddha meant to remain as pragmatic as possible, so therefore he did not find any value in searching for answers that bear no cessation to suffering, particularly metaphysical matters. His main concern was to help others attain Nirvana within this lifetime through the Path that ends suffering.

He also found it ineffective to be indirect with the issue of suffering. A Theravadin scholar monk said at a conference for Buddhism that, “the Buddha did not use any sugar-coated words to describe the current human condition”.

When Buddhism is compared to its contemporary religions, it becomes very clear that Buddhism was probably the most cheerful religious perspective of its time. The Jnana School of Hinduism and even the Nastika tradition of Jainism were far too ascetic in their practice, hard to follow, and therefore unattractive. The fact that Buddhism is not too ascetic but yet not over-indulgent was a revolutionary concept that made it more attractive for the people in India. All that was required from the layperson was support to the monastic congregation in hope to achieve a better rebirth in the next life (Hawkins).

The doctrine of the Middle Way is one of the primal, and perhaps the most staple teaching in Buddhism that demonstrates that Buddhism does not condemn enjoying life. The Dhammacakkappavattana Sutta (Setting Motion of the Wheel of Dharma) simply recommends us that in order not to suffer, we must neither indulge nor deprive ourselves of the joys in life, for both of those bring suffering; we must find the Middle Way in all things.
Another religious text known as the Dhammapada, one of the oldest Buddhist texts, has an entire chapter about Joy. It encourages us to rejoice with the poor, the old, the sick, and the ones with hatred. It also teaches us to follow those who are awake, those who are wise, and those who are compassionate.

From a well-understood doctrinal perspective, there is very little evidence that can be used to suggest that Buddhism is inherently pessimistic. Pointing out to suffering is only a step in recognizing that it can be overcome. As my Zen sensei, Rev. Bob McNeil once said, “Saying that life is suffering is about as pessimistic as saying that water is wet. It is merely an inherent attribute in living”.