Dukkha definition

In the Buddhist teachings, there are three forms or levels of suffering: the suffering of suffering (dukkha-dukkhata); the suffering of change (viparinama-dukkhata); and the suffering of conditioned existence or all pervasive suffering (samkhara-dukkhata). Suffering of suffering is gross level suffering, which MBSR and most therapeutic mindfulness modalities address—chronic pain, anxiety, stress, depression. I refer to this form of suffering as “first-level” suffering. The Buddha referred to the “two arrows” of suffering—physical and mental pain, and elaborative mentation about actual pain. Physical and mental pain, as the Buddha pointed out, may at times be unavoidable. Mental elaborative pain, however, is a reactive and judgmental response to unpleasant physical sensations or to situations we deem should not be happening.

The suffering of change, or “second-level” suffering, is apparent in that any phenomena that arises will also pass away, is subject to change, and not permanent. This is sometimes referred to as the suffering derived from a reversal of fortune. Second-level of suffering is poignant when we cling tightly to situations or grasp at pleasurable experiences in the hopes that they will never change. We may also seek pleasure to avoid pain, or chase after experiences we believe will bring us lasting happiness, but they eventually disappoint. Such seeking of hedonic pleasure is itself a source of stress and anxiety.

The suffering of conditioned existence, or “third-level” suffering, is actually the basis of the previous two levels of suffering. It is a much more subtle level of suffering, based on the premise that any phenomena that takes form or birth is subject to the laws of karma and dependent origination. This deepest level of all pervasive suffering is rooted in a fundamental delusion, or fixed view, that the existence of a person in a world is a continuous being from the time of birth (until death). Hence, it is the deepest level of existential suffering, or angst, which is haunted by a sense of lack, or a vague and gnawing feeling, that deep down, a primal fear that self may be groundless, empty, and devoid of a permanent and separate identity. This level of suffering is usually repressed, or covered up, through incessant goal-directed activity that are attempts to make the self feel more secure, grounded and real.

Life has no intrinsic meaning, any more than a piece of music has an intrinsic point. Life is, in zen parlance, yugen – a kind of elevated purposelessness.