DiscussWorldIssues - Socio-Economic Religion and Political Uncensored Debate - View Single Post - Is the First Noble Truth well spoken? Is it incomplete?

**Toscoropreark** · 11-14-2010, 01:42 AM

...those three aspects of Dukkha are separate "things" or maybe levels where in a non mindfull state can lead the mind to one another. Are this three states of mind really separate entities?

Hi Kaarine

In my consideration, the three aspects may certainly influence eachother.

The 1st level is the inherent dukkha due to impermanence. From inherent impermanence-dukkha, such as a broken leg or arthritis, arises the 2nd level of dukkha, that is, physical pain. From physical pain, where there is not mindfulness & wisdom, the 3rd level of dukkha will come, that is, attachment to the impermanence-dukkha and attachment to the painful feeling in a 'personal' way.

Or from inherent impermanence/dukkha, such as the loss of a loved one, arises the 2nd level of dukkha, that is, mental pain (grief). From mental pain, where there is not mindfulness & wisdom, the 3rd level of dukkha will come, that is, attachment to the impermanence-dukkha and attachment to the feeling of grief in a 'personal' way.

There is a painful feeling but we add to it many additional ideas that lead to think about a personal painful existence... at that moment the mind is in mental concoting but if this is established then there can sprout a kind of Inherent unsatisfactoriness also after this event. To be "inherent" means it is always there. To be "inherent" does not depend on a lack of mindfulness.

"Inherent means the true nature of the object possesses unsatisfactoriness as a characteristic.

For example, my computer. Now, my computer is satisfactory. It is working. I can use my computer to satisfactorily communicate with you from another part of the world. But it is inevitable, without doubt, my computer or its operating successfully will not last forever. In fact, my (wireless) internet disconnects often. It is the true nature of my computer, due to impermanence, to exhibit unsatisfactoriness.

So when the characteristic of unsatisfactoriness is seen in my computer (even though my computer is currently working satisfactorily), my mind's current view of my computer will change. Instead of being blindly infatuated with the computer, my attitude towards it will be one that is more wise and even-minded. When my mind accepts it is inevitable my computer will not always satisfy me, my mind will be liberated from the computer. My mind will be free from the delusion that my computer can always satisfy me.

Kind regards

Whether or not there is the arising of Tathagatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: All conditioned things are unsatisfactory.

The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it & makes it plain: All conditioned things are unsatisfactory.

Dhamma-niyama Sutta 278. "All conditioned things are unsatisfactory" — when one sees this with wisdom, one turns away from suffering. This is the path to purification.

Dhammapada

11-14-2010, 01:42 AM	#27
Toscoropreark Join Date Oct 2005 Posts 474 Senior Member	...those three aspects of Dukkha are separate "things" or maybe levels where in a non mindfull state can lead the mind to one another. Are this three states of mind really separate entities? Hi Kaarine In my consideration, the three aspects may certainly influence eachother. The 1st level is the inherent dukkha due to impermanence. From inherent impermanence-dukkha, such as a broken leg or arthritis, arises the 2nd level of dukkha, that is, physical pain. From physical pain, where there is not mindfulness & wisdom, the 3rd level of dukkha will come, that is, attachment to the impermanence-dukkha and attachment to the painful feeling in a 'personal' way. Or from inherent impermanence/dukkha, such as the loss of a loved one, arises the 2nd level of dukkha, that is, mental pain (grief). From mental pain, where there is not mindfulness & wisdom, the 3rd level of dukkha will come, that is, attachment to the impermanence-dukkha and attachment to the feeling of grief in a 'personal' way. There is a painful feeling but we add to it many additional ideas that lead to think about a personal painful existence... at that moment the mind is in mental concoting but if this is established then there can sprout a kind of Inherent unsatisfactoriness also after this event. To be "inherent" means it is always there. To be "inherent" does not depend on a lack of mindfulness. "Inherent means the true nature of the object possesses unsatisfactoriness as a characteristic. For example, my computer. Now, my computer is satisfactory. It is working. I can use my computer to satisfactorily communicate with you from another part of the world. But it is inevitable, without doubt, my computer or its operating successfully will not last forever. In fact, my (wireless) internet disconnects often. It is the true nature of my computer, due to impermanence, to exhibit unsatisfactoriness. So when the characteristic of unsatisfactoriness is seen in my computer (even though my computer is currently working satisfactorily), my mind's current view of my computer will change. Instead of being blindly infatuated with the computer, my attitude towards it will be one that is more wise and even-minded. When my mind accepts it is inevitable my computer will not always satisfy me, my mind will be liberated from the computer. My mind will be free from the delusion that my computer can always satisfy me. Kind regards Whether or not there is the arising of Tathagatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: All conditioned things are unsatisfactory. The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it & makes it plain: All conditioned things are unsatisfactory. Dhamma-niyama Sutta 278. "All conditioned things are unsatisfactory" — when one sees this with wisdom, one turns away from suffering. This is the path to purification. Dhammapada
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