Viparinama-dukkha—suffering that results from change.

Jason

Everyone,

Much like the Greek philospher Heraclitus, who we are told in Plato's dialogue Cratylus believed that all things flow and nothing stands (401d), the Buddha observed the characterisitic of impermanence that is inherent to all conditional things as well. In Buddhist philosophy, all things that are conditional, or in other words all things that arise from causes and conditions, are seen with wisdom to be impermanent, subject to cessation, to dissolution. In the discourses of the Buddha that are preserved in the Pali Canon, this idea is presented in numerous ways, with the basic formula being, "Whatever is subject to arising is all subject to cessation" (SN 56.11). Everything in this world is in a state of flux — nothing in this world remains unchanged — and it is precisely because of this characterisitc of existence that attachment gives rise to suffering.

To begin with, what is attachment? Attachment involves clinging to some object of sensory contact (forms, sounds, smells, tastes, tactile sensations, or ideas) due to of some degree of gratification and pleasure derived from that object. When pleasant feelings arise, our initial reaction is to grasp at that pleasure and cling to whatever it is that happens to give rise to such pleasant feelings. Therefore, with the presence of attachment, the object of contact along with the corresponding feeling associated with that contact becomes essential to our experience of happiness.

How, then, does attachment give rise to suffering? The Pali word dukkha, often translated as "suffering", is philosophically complex. The Buddha detailed three types of suffering, one of which is called viparinama-dukkha—the suffering that results from change. Suffering of this kind arises when either the object of contact or the pleasant feelings that arise changes in some way, whereby the gratification and happiness that is depenedent upon those conditions ceases, thus giving rise to unhappiness. Hence, separation from that which makes us happy is suffering.

This particular form of suffering is not as obvious as the suffering experienced in the form of pyhsical pain, but it is a sense of sorrow that one experiences when the moments of happiness, moments of sensual gratification and pleasure, fail to last. Therefore, unlike the unhappiness that arises when we experience something unpleasant, the suffering that results from change arises because a particular form of gratification and pleasure that we have become attached to, or in other words accustomed to producing an emotional state of happiness, fades away. I think that the human organism is a complex assortment of mental and physical processes, and since one of the underlying motivations behind our actions is the desire to be happy, it is no wonder that the ever-changing circumstances in life are sometimes so hard for us to bear.

Sincerely,

Jason

Simonthepilgrim

Very true, Jason.

This is why an understanding of impermanence is so vital to liberation from dukkha.

Brigid

Thanks, Jason.

That helps clarify a few things for me. I've been a bit frustrated lately at my inability to grasp certain teachings and certain understandings and your post helps. You're a good teacher.

Jason

Brigid,

I am glad that you found my post helpful in some way. In addition, the Venerable Gavesako offered a passage from the Culavedalla Sutta that he suggested was worth contemplating:

"Whatever is experienced physically or mentally as pleasant & gratifying is pleasant feeling. Whatever is experienced physically or mentally as painful & hurting is painful feeling. Whatever is experienced physically or mentally as neither gratifying nor hurting is neither-pleasant-nor-painful feeling."

"In what way is pleasant feeling pleasant, lady, and in what way painful?"

"Pleasant feeling is pleasant in remaining, & painful in changing, friend Visakha. Painful feeling is painful in remaining & pleasant in changing. Neither-pleasant-nor-painful feeling is pleasant in occurring together with knowledge, and painful in occurring without knowledge."

Jason

not1not2

I'd also like to offer that this is one of the Subjects for Contemplation:
http://www.accesstoinsight.org/tipitaka/an/an05/an05.057.than.html

AN 5.57
Upajjhatthana Sutta

Translated from the Pali by
Thanissaro Bhikkhu

"There are these five facts that one should reflect on often, whether one is a woman or a man, lay or ordained. Which five?

"'I am subject to aging, have not gone beyond aging.' This is the first fact that one should reflect on often, whether one is a woman or a man, lay or ordained.

"'I am subject to illness, have not gone beyond illness.' ...

"'I am subject to death, have not gone beyond death.' ...

"'I will grow different, separate from all that is dear and appealing to me.' ...

"'I am the owner of my actions,1 heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir.' ...

"These are the five facts that one should reflect on often, whether one is a woman or a man, lay or ordained.

...


"Now, based on what line of reasoning should one often reflect... that 'I will grow different, separate from all that is dear and appealing to me'? There are beings who feel desire and passion for the things they find dear and appealing. Because of that passion, they conduct themselves in a bad way in body... in speech... and in mind. But when they often reflect on that fact, that desire and passion for the things they find dear and appealing will either be entirely abandoned or grow weaker...

...

"Now, a disciple of the noble ones considers this: 'I am not the only one subject to aging, who has not gone beyond aging. To the extent that there are beings — past and future, passing away and re-arising — all beings are subject to aging, have not gone beyond aging.' When he/she often reflects on this, the [factors of the] path take birth. He/she sticks with that path, develops it, cultivates it. As he/she sticks with that path, develops it and cultivates it, the fetters are abandoned, the obsessions destroyed.

"Further, a disciple of the noble ones considers this: 'I am not the only one subject to illness, who has not gone beyond illness.'... 'I am not the only one subject to death, who has not gone beyond death.'... 'I am not the only one who will grow different, separate from all that is dear and appealing to me.'...

"A disciple of the noble ones considers this: 'I am not the only one who is owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator; who — whatever I do, for good or for evil, to that will I fall heir. To the extent that there are beings — past and future, passing away and re-arising — all beings are the owner of their actions, heir to their actions, born of their actions, related through their actions, and have their actions as their arbitrator. Whatever they do, for good or for evil, to that will they fall heir.' When he/she often reflects on this, the [factors of the] path take birth. He/she sticks with that path, develops it, cultivates it. As he/she sticks with that path, develops it and cultivates it, the fetters are abandoned, the obsessions destroyed."

Subject to birth, subject to aging,
subject to death,
run-of-the-mill people
are repelled by those who suffer
from that to which they are subject.
And if I were to be repelled
by beings subject to these things,
it would not be fitting for me,
living as they do.

As I maintained this attitude —
knowing the Dhamma
without paraphernalia —
I overcame all intoxication
with health, youth, & life
as one who sees
renunciation as rest.


For me, energy arose,
Unbinding was clearly seen.
There's now no way
I could partake of sensual pleasures.
Having followed the holy life,
I will not return.

metta
_/\_

federica

N1N2, I have this lesson pinned on my wall, and I recite it every day...
It's blissfully penetrating....
Thank you for posting it.........