Stiphan wrote: ↑Fri Dec 08, 2017 7:03 pmBut you can say that life is unsatisfactory (for us putthujanas).
I have read in the suttas (SN 22.59) the five aggregates rather than "life" are said to be unsatisfactory. For example, MN 29 & MN 30 say the Holy Life is Liberation:
But it is this unshakeable deliverance of mind that is the goal of this holy life, its heartwood and its culmination. MN 29
Stiphan wrote: ↑Fri Dec 08, 2017 7:03 pmSabbe saṅkhārā dukkha - all conditioned things are dukkha, dukkha having three levels
In the suttas, '
sabbe saṅkhārā dukkha' is found together with the phrase: "
Sabbe anicca dukkha". I have not read "anicca" has three levels. In SN 22.59, it appears to be said that because something is anicca (imperament) it cannot bring happiness therefore it is dukkha (unsatisfactory). SN 22.59 does not appear to refer to three levels of dukkha.
Stiphan wrote: ↑Fri Dec 08, 2017 7:03 pm(1) dukkha-dukkhata: ordinary suffering and pain;
Where do the suttas say this means "ordinary" suffering? Some suttas, such as SN 36.6, distinguish between suffering over pain & not suffering over pain, which is probably what the meaning of dukkha-dukkhata is.
An untaught worldling, O monks, experiences pleasant feelings, he experiences painful feelings and he experiences neutral feelings. A well-taught noble disciple likewise experiences pleasant, painful and neutral feelings. Now what is the distinction, the diversity, the difference that exists herein between a well-taught noble disciple and an untaught worldling?
SN 36.6
Stiphan wrote: ↑Fri Dec 08, 2017 7:03 pm(2) viparinama-dukkhata: suffering due to change, meaning that even pleasant experience are dukkha because they are bound to pass away
The suttas appear to not support your personal ideas above. For example, SN 22.1 states:
And how is one afflicted in body but unafflicted in mind? There is the case where a well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma — does not assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. He is not seized with the idea that 'I am form' or 'Form is mine.' As he is not seized with these ideas, his form changes (vipariṇamati) & alters (aññathā), but he does not fall into sorrow, lamentation, pain, distress, or despair over its change (vipariṇāma) & alteration.
https://www.accesstoinsight.org/tipitak ... .than.html
Stiphan wrote: ↑Fri Dec 08, 2017 7:03 pmsaṅkhāra-dukkhata: basic unsatisfactoriness or dissatisfaction of all conditioned formations.
This interpretation sounds repetitive, redundant & probably requires more reflection.