I’d like to highlight a common misunderstanding that many people have when interpreting the Buddha’s teachings about suffering. The first of the Four Noble Truths speaks about suffering (dukkha) and lists types of suffering like birth, aging, sickness, and death. It also mentions sorrow, pain, grief, and despair, among others. While certain types of suffering, like birth and death, are rare events in one’s life, others, such as sickness or separation from loved ones, are more frequent.
Interestingly, there’s a tendency to interpret “birth is suffering” solely as the suffering of being born. This view has historical roots, as seen in the work of Buddhaghosa, a prominent Buddhist scholar from 1,500 years ago. He detailed the pains of birth from the perspective of the newborn, neglecting the experiences of the mother and others.
Most of us can’t recall our birth, but it’s widely accepted that the event is far more painful and stressful for the mother. Fathers and other family members also experience anxiety and concern during childbirth. Despite this, traditional teachings like Buddhaghosa’s often omit these perspectives.
Even today, many contemporary teachers focus on the “birth is suffering” idea from the viewpoint of the newborn. This male-centered outlook persists, likely influenced by the historically male-dominated cultures in which these texts were written. The result is a continuation of what can be seen as a gender-biased interpretation of suffering.
This tradition of uncritically passing along teachings contributes to a lack of deeper reflection and connection to real-life experiences. For instance, many teachers repeat the notion that “birth is suffering” without considering the broader implications involving the mother’s pain and psychological stress. This failure to personalize the teachings weakens their relevance.
Understanding the Buddha’s teachings more fully means acknowledging and reflecting on all forms of suffering, not just those traditionally emphasized. Thus, next time someone mentions the suffering involved in birth, consider pointing out the broader context, including the significant suffering experienced by mothers.
While the issue of gender bias is more apparent in discussions about birth, similar myopic interpretations apply to other teachings, such as those about death. These misconceptions often result from habitual, unreflective transmission of teachings, which can make them seem abstract and somewhat disconnected from real life.
By correcting these narrow interpretations and incorporating a more holistic view of suffering, the teachings of Buddhism can become more relatable and impactful. This approach can enrich the cultural understanding of Buddhism in the modern world, ensuring it resonates with a wider audience, including women.
Ultimately, our aim should be to connect Dharma teachings to actual life experiences, enhancing their relevance and power. Reflect on these broader aspects the next time you engage with Buddhist teachings, and consider how they apply to the real suffering experienced by all individuals involved.