A requirement for learning to let go.

You probably find yourself in situations that you don't want to be in. Even now, you might not be happy with the way things are.

The Buddha gave us a very simple instruction for dealing with this discontentment.

Understand your dissatisfaction.
Let go of the arising of reactivity.
Behold the cessation of arising.
Practice the path.

Understanding and looking deeply into your dissatisfaction and discontentment is the first step. Sometimes, being stuck is a requirement for learning to let go.

Dukkha is more than suffering.

Life is suffering. The truth of suffering.

You've heard these statements of the Buddha about the nature of this life. Over the past one hundred years, much of the Buddha's teachings have made their way into Western thought and culture. Knowing that all of the Buddha's teachings revolve around the four noble truths, we should be sure to come to a correct understanding about what he meant when he laid out his foundational teachings.

In his first sermon, the Buddha taught:

Now this, bhikkhus, is the noble truth of dukkha: birth is dukkha, aging is dukkha, illness is dukkha, death is dukkha; union with what is displeasing is dukkha; separation from what is pleasing is dukkha; not to get what one wants is dukkha; in brief, the five aggregates subject to clinging are dukkha.

 It is easy to see how the early translators of the dharma may have chosen suffering or pain as a substitute for the Sanskrit term dukkha. It makes sense, birth is painful, aging is suffering, not getting what you want is painful. Those translations offer insight into what the Buddha was trying to convey.

But words are limited in their meaning.

The Buddha first states that birth, aging, illness and death are all dukkha. Every stage of human life is dukkha. The human condition is subject to pain and suffering, discomfort and unease.

The Buddha then says that uniting with what is displeasing is dukkha. It is unsatisfying, frustrating, miserable.

Next we find that separation from what is pleasing is dukkha. It is grief, sadness, distress.

The Buddha goes on to say that not getting what one wants is dukkha. It is despair, disappointing, upsetting.

Finally, the Buddha states that the five aggregates, or all conditioned phenomena, are dukkha. There is a basic unsatisfactoriness that pervades all forms of the human condition, which is subject to change, impermanent and without any lasting substance. That which changes, is impermanent and without lasting substance is incapable of satisfying us.

Later in his first discourse, the Buddha taught that dukkha was to be fully understood. What are we to understand? Is it enough to understand that life is suffering?

We need to understand the human condition in its entirety. The central tenet of the Buddha's teachings is that we need to understand our own pain and suffering, but also the myriad ways in which we fall into states of loss and sadness, dissatisfaction and despair. We need to fully understand how all things change, how the very nature of this life and this world is that it is impermanent and without any lasting substance.

Dukkha includes understanding suffering, but it is much more than suffering. It is understanding the human condition, and all that it entails.

Finally, we should take a look at what is meant by 'understand'. Is it to be known, acknowledged or perceived?

It is not enough to know the words or even the meaning. To fully understand dukkha we have to be aware of dukkha, acknowledge it, feel it and sit with it. We need to see it and listen to it. We need to fight the urge to wallow in it, push it away or pretend it isn't there. Then we might understand the truth of dukkha.

Becoming.

Becoming is one of the twelve links of dependent origination.  It immediately follows craving and fixation and is part of the larger cycle leading to birth, aging, sickness and death.

The source of becoming lies in suffering, pain and dissatisfaction. Our unresolved condition leads to the experience of a deep satisfaction and the desire to escape that pain and sorrow. Craving and desire gradually build and grow in our mind until we eventually become fixated and attached.

Atttachment can take many forms. We can be attached to physical forms, ideas, perceptions, and routines. We can be fixated on food, habits, mental states or feelings. Anything that we perceive to be a solution to the suffering we are trying to escape.

That attachment gives rise to becoming. Becoming forges new tendencies, new actions (karma!). It becomes the patterning that eventually gives rise to a new life.

We continually cycle through these experiences. Birth isn't just our birth into this life. We are always going through the cycles of birth and death. We enter into new relationships, new jobs, new endeavors. We manifest new aspirations, accomplish new goals.

Birth is the result of becoming. We live hundreds of lifetimes in this one life.

Birth always leads to aging, sickness and death. We eventually grow tired of the way things are. We start to notice the problems and inadequacy of situations. Things start falling apart. The truth of suffering once again becomes apparent in our lives.

The habit that we have is to then start the process of craving and desire all over again. Seeking out a new rebirth. Seeking out a better life.

In our confusion, we cycle again and again.

The world is deceitful.

Not the world actually, just our perception of it.

We think things are going to work out.
We believe things are going to go our way.
We hope that our lot will continue to grow.
We trust that things will get better. 

All the while we neglect the truth of suffering.  Dissatisfaction runs deep, it is all-pervasive.  We know that things are impermanent.  We know that all conditioned things are going to let us down.  We know that we never get anywhere when we are caught up in praise or blame, gain or loss. 

We know things things to be true, yet we continue to hope things are somehow going to work out in the end. 

Contemplate the truth of suffering.  Really, honestly think about it.  The only way out is to eliminate our own ignorance, bias and confusion.  No one is going to do this for us.  It is we who deceive ourselves.

That doesn't mean give up.  Not at all.  It means that we shouldn't be surprised when we encounter the truth of suffering.  It means that this fight is not over, it will never be over.  

It will never be over.  And we vow to continue to take rebirth here until all beings are liberated from the cycle of suffering. 

That is the promise.  That is what we are doing here. 

I am not surprised.  Now it is time to get back to work.