Those are profound statements. The translators at the Sutta Central site translate them without taking time to reflect on their meanings.
For simplicity I picked the above three suttas. They are short suttas with direct verses. We crave not only rupa that we see at this moment that is the meaning of paccuppanna rupa. Even a rupa that we saw a minute ago has gone to the past atita rupa. We may form attachments to all three types! If you read the English translations at Sutta Central you can see how badly they have translated all of the above suttas. However, if you re-read them with the correct meanings, those suttas WILL make sense.
We need to realize that mistranslations of anicca and anatta are two serious issues. It is not possible to understand the message of the Buddha with those incorrect translations. In this case, there is no room for ambiguity. Tilakkhana — Three Characteristic of the World 2. Included in Dukkha is all manner of unsatisfactoriness, from mild disappointment to the most extreme physical and emotional distress. While extreme experiences of dukkha are somewhat individual, dukkha is a common human experience that no one can avoid.
All human beings are subject to sickness, aging and death, Along the way all are subject to unsatisfactory, disappointing and unpleasant experiences. Even pleasant experiences have an underlying unsatisfactory aspect due to impermanence and uncertainty. The ego-personality develops clinging to pleasure-giving experiences, creating stress. A form of clinging is aversion to unpleasant experiences, also contributing stress. Dukkha is both an experience of interaction with the impermanent environment that the self is a part of, and the self.
This is an important point to be developed. Once the understanding that it is the wrong view of self that is the cause of confusion, stress and ongoing delusion, these views can now be mindfully abandoned. These are the three forms of stress. It is the ego-personality, what is shown to be anatta, not-a-self, that experiences the three forms of stress. To re-state the Four Noble Truths in this context, there is an underlying and pervasive unsatisfactoriness to life that the ego-self experiences.
As the experiencer you is also linked to the experience and the environment that the experience arises, the self is impermanent and the wrong view of self is also dukkha. It is preoccupation with stress that prevents awakening. It is the preoccupation with the need to continually establish and defend your impermanent, ever-changing, ego-personality that continues confusion and stress.
This is the path, this is the practice for the full comprehension of these forms of stressfulness. Interdependence, inter-connectedness, and inter-being are words commonly used in modern Buddhism. These modern Buddhist doctrines arise from a misunderstanding and misapplication of Dependent Origination. These doctrines seek to establish Anatta, Not-A-Self, in a manner that only creates additional confusion and suffering.
It is deluded thinking to create a cosmic doctrine of interdependence, inter-connectedness, or inter-being. Anicca, Anatta, and Dukkha are the three linked characteristics of human life. In this context they are inter-connected and interdependent. This is only to state the truth of life in the phenomenal world so that understanding of Dukkha and the effects of craving and clinging can be developed.
Once this understanding is developed, the confusion and stress inherent in these three linked characteristics can be mindfully ended. Anicca, impermanence; Anatta, not-self; and Dukkha, stress, unsatisfactoriness; are the three linked characteristics of life in the phenomenal world. It is through the establishment of an impermanent ego-self within an impermanent environment that initiates the underlying and pervasive unsatisfactory experience of human life.
Understanding these three characteristics, and their interdependence, is developed within the framework of The Eightfold Path. The sole purpose of the Dhamma is to recognize and abandon craving and all clinging views of an ego-self.
Craving and clinging causes the confusion and distraction of Dukkha. Abandoning craving and clinging brings an end to Dukkha. Un-agitated this one is totally unbound and free of Dukkha, an Arahant.
As concentration increases through Jhana meditatio,n the process of establishing and maintaining an ego-self is able to be mindfully observed.
Once this process is recognized, with Right Intention, and the other mutually-supportive factors of the Eightfold Path, the continual establishment and defense of your ego-self is finally abandoned.
Impermanence, stress, and the ego-self are all observable facts of human existence. What the Buddha discovered upon his awakening, with a quiet and well-concentrated mind, is that all things are conditioned particles of energy that have coalesced into the appearance of form. Out of the formless state we now have form.
It requires continued, ever-vigilant directed thought to maintain the ego-self in an impermanent environment. Another way of saying this is clinging to form. This is stress. This is dukkha. This confused and conditioned thinking can be refined and purified and bring relief from craving and clinging.
Prior to his awakening, the future Buddha wandered northern India with five colleagues, all seeking understanding. You are now Anna-Kondanna, Kondanna who knows. The cause of the unsatisfactory nature of life is rooted in the deluded belief in a fixed and permanent mental-physical self, the self-referential ego-self.
Craving for the establishment of a self and clinging to the perception of an established self initiates the unsatisfactory nature of life. What has arisen within an impermanent environment cannot be seen to have any permanent or substantial characteristic. The discrete components that join, or cling together, to have the appearance of permanent individuality is like an illusion. It is only in the clinging-together of discrete components, or aggregates, that a self seems to be established.
None of the aggregates are permanent or substantial and there is no permanence or substantiality achieved in the coming-together of the components. It is only in the impermanent coming-together that the discrete components are identified as a chair. When a chair is de-constructed, whether intentionally or with the progression of time, it no longer has the characteristics of a chair.
In other words, the characterization of the present state of the chair as a chair can only truthfully refer to what is being observed through a current view is a chair. Nothing can be seen in the form of a chair that provides the chair with any lasting validity except for the common agreement of its use.
The Dhamma contains a list of states of mind that are themselves dependent on previous states of mind. The principle of conditionality explains that because existence is dependent on previous or connecting factors, it is conditional. This means that one thing can only happen because of conditions that already exist. It also means that if conditions change or cease to exist, aspects of existence dependent on these conditions also change or cease to exist.
These two connected concepts — dependent origination and conditionality — are a way to understand and make sense of life. For example, they explain that:. Looking for the dependent origin of craving helps Buddhists to overcome it. Buddhists should try to treat all beings with loving kindness because everything is interconnected and all actions affect others.
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