Why Are All Sensations Suffering?

Suffering is of three types: the suffering of suffering, the suffering of change, and the suffering of conditioning. Alternatively, it is divided into eight kinds: the suffering of birth, aging, sickness, and death; the suffering of not getting what one desires; the suffering of encountering the disliked; the suffering of separation from the loved; and the suffering of the burning aggregates. The "change" in the suffering of change refers to the meaning of operation and transformation. The five aggregates of body and mind undergo gradual change and decay; fundamentally, they cannot be held still or grasped. Therefore, the five aggregates possess the suffering of change. The "decay" in the suffering of decay refers to destruction, dissolution, and alteration. The five aggregates also cannot be grasped; therefore, the five aggregates possess the suffering of decay. The very nature of all suffering is itself a form of suffering, which is the meaning of the suffering of suffering. Sentient beings do not merely have the three sufferings or the eight sufferings; when expanded and subdivided, there are immeasurably many sufferings. Yet ignorant beings, dwelling amidst suffering, do not recognize it as suffering, still requiring the Buddha to come to the Saha world to expound the Noble Truth of Suffering. Even after it was expounded, sentient beings still cannot recognize suffering nor can they end suffering.

Sensation is divided into painful sensation, pleasant sensation, and neutral sensation. Regardless of which type, all sensation is suffering. Even within pleasant sensation, there is the suffering of change; after pleasant sensation comes the suffering of decay. Simultaneously with pleasant sensation, suffering still exists in the mind; moments of pleasure are not purely pleasurable. Moreover, sentient beings must pay a certain price for all kinds of pleasant sensations. Therefore, in the realm of the five aggregates, there is no truly painless pleasant sensation.

In the formless realm, the meditative state of the Peak of Existence (Naivasamjnanasamjnayatana) is extremely pleasurable. However, even there, the suffering of change exists. Time passes extremely quickly; eighty thousand great kalpas within that concentration pass by swiftly, and after they pass, all suffering and distress manifest. When sentient beings experience happiness, they do not wish for it to disappear; this very wish is itself suffering, belonging to the suffering of having desires. When sentient beings pursue the Dharma, they must endure hardship and pay a price; this itself is also suffering. However, within this suffering, there is pleasant sensation, and afterward, all suffering gradually transforms into pleasant sensation. Therefore, we must diligently cultivate and study the Dharma, undaunted by hardship and difficulty. Cultivating to the end, all will transform into pleasant sensation and equanimous sensation. Regardless of the type of sensation, all are impermanent. What is impermanent is suffering. Therefore, it is said that all sensations are suffering.