Dukkha,

Sammdaya, the arising or origin of dukkha,

Nirodha, the cessation of dukkha,

Magga, the way leading to cessation of dukkha.

　

5.1.1. A common translation of dukkha: "The Noble Truth of Suffering."

5.1.2. The meaning of the term dukkha in Buddha:

5.1.2.1. The ordinary meaning of "suffering;"

5.1.2.2. The deeper philosophical meaning: "imperfection," "impermanence," "emptiness," "insubstantiality."

                    5.1.3. Buddhism is neither pessimistic nor optimistic but realistic.

5.1.3.1 With regard to life, one should understand:

Attraction: it is a fact of experience.

Evil consequence: it is a fact of experience.

Freedom/liberation: one is completely detached.

                    5.1.4.2 The pleasure of life is not permanent.

                    5.1.4.3 All the happiness of attachment and detachment, physical happiness and                               mental happiness are included in dukkha.

        5.1.4. Three aspects of dukkha:

                dukkha as ordinary suffering: pain, etc.

                dukkha as produced by change: no everlasting happy feeling.

                dukkha as conditioned states:

5.1.4.1 Being or “I”is a combination of ever-changing physical and mental forces or energies, which may be divided into five groups aggregates.

5.1.4.2. The five aggregates themselves are dukkha.

5.1.5.1. The Aggregate of Matter (Rupakkhandha): solidity, fluidity, heat, motion and Derivatives.

Derivatives: our five material sense-organs and their corresponding objects in the external world.

The whole realm of matter, both internal and external,is included.

5.1.5.2.The Aggregate of Sensations (Vedanakkhandha): experience through eye, ear, nose, tongue, body, and mind (not a spirit but a faculty or organ).

Mind is the sixth faculty. It is not sprite as opposed to matter. It is only a faculty or organ like the eye.

The function of mind is to sense the thoughts and ideas.

Thoughts and ideas are not independent of the world experienced by other five physical sense faculties.

5.1.5.3. The Aggregate of Perceptions (Sannakkhandha): produced through the contact of the above six faculties with the external world.

Perceptions recognize objects whether physical or mental.

5.1.5.4. The Aggregate of Mental Formations (Samkharakkhandha): all volitional activities both good and bad. Karma comes under this group.

Volition is "mental" construction, mental activities.

5.1.5.5. The Aggregate of Consciousness (Vinnanakkhandha): a reaction based one of the six faculties.

Consciousness does not recognize an object. It is only a sort of awareness--awareness of the presence of an object.

5.1.6. The presumption in Buddhism: Everything is changing and not permanent.

5.1.6.1. There is no permanent, unchanging spirit which can be considered "Self," or "Soul," or "Ego," as opposed to matter.

5.1.6.2. Consciousness should not be taken as "spirit" in opposition to matter.

5.1.6.3.  "Consciousness is named according to whatever condition through which it arises." (Buddha)

5.1.6.4. What we call a "being," or an "individual," or "I," is only a convenient name or a label given to the combination of these five groups. They are all impermanent, all constantly changing.

To sum up: "Whatever is impermanent is dukkha." (Buddha)

5.1.7. Dukkha and the life of Buddhists

5.1.7.1.The five Aggregates together, which we popularly call a "being," are dukkha itself.

5.1.7.2. If you remove the thought, there is no thinker to be found.

5.1.7.3. The beginning of the life stream of living beings is unthinkable.

5.1.7.4. Dukkha does not make the life of a Buddhist melancholy or sorrowful.

5.1.7.5. A Buddhist is always calm and serene.

5.1.8. Buddha in Buddhist arts: clam, serene, and "ever-smiling."

http://www.unesco.org/opi/eng/unescopress/2001/taliban-crisis.shtml

　

5.2. The Second Noble Truth: SAMUDAYA:

5.2.1.The meaning of Samudaya: The arising of origin of dukkha.

It is this "thirst" which produces re-existence and re- becoming.

It is this "thirst," desire, greed, craving manifesting itself.

It is this "thirst" as the cause or origin of dukkha.

                            5.2.2. The content of this "thirst":

                                    5.2.2.1. Desiring for sense-pleasures, wealth and power:

                                    5.2.2.2. Desiring for ideas and ideals, views, opinions and beliefs:

        5.2.3. Mental volition: the will to live, to exist, to re-exit, to continue, to become      more and more.

        5.2.3.1. The volition is karma.

        5.2.3.2. The volition can relatively be either good or bad.

        5.2.3.3. Karma is a natural law.

        5.2.4. The course of the arising of dukkna is with dukkha itself.

        5.2.5.“Whatever is of the nature of arising, all that is of the nature of cessation.”(Buddha)

        5.2.6. Every moment we are born and die, but we continue.