Insight, specifically it’s purpose, is to let go at the deepest (aggregate, elements, sense bases) level.
This leads to the deepest stillness, in the mind.
If the mind if purified of all defilements, not only does it stops all suffering, but allows positive qualities some ‘breathing space’.
I really think the terms conventional and ultimate are useful in describing this- conventionally there is the daily turnover of happiness and sadness. But at an ultimate level due to the rapid impermanence that is observed of all things, it is constantly suffering. Now, important to note this is an Insight and not an emotion. There’s nothing in the Dhamma which says daily life is constant suffering.
I think Dhamma says there is an underlying unsatisfactoriness to our experience, due to transience and conditionality. So while dukkha-dukkha isn’t continually present, the other two types of dukkha are ( viparinama-dukkha and sankhara dukkha ).
In the following day-long teaching (hot off the press, so to speak) – https://www.audiodharma.org/series/16/talk/9279/
– the matters of craving and clinging, in both negative and positive forms, is treated in great detail, and focused on the path and it’s culmination. (It’s about 4 hours of listening.)
I think Dhamma says there is an underlying unsatisfactoriness to our experience, due to transience and conditionality. So while dukkha-dukkha isn’t continually present, the other two types of dukkha are ( viparinama-dukkha and sankhara dukkha ).
Yes, but people argue just this point - transience in a conventional environment is not necessarily a bad thing, because then bad life events are also transient. Impermanence → Suffering doesn’t necessarily follow, at a ‘conventional’ level.
Dukkha-dukkha is transient, so “ordinary” suffering is impermanent. But viparinama-dukkha seems to describe the suffering caused by change, which is somewhat different.
Yeah. That’s right. It’s like punching yourself in the face (samsara). When you stop punching yourself in the face (nibbana) then there is great happiness. But you need to pause punching yourself in the face (samadhi) for long enough and often enough to realise that what you are doing is self inflicted and to be able to find out how to stop it for good.
