Sam Vara wrote:
We're still in agreement here! I think you are right in that anicca is fundamental. But even if it weren't, that wouldn't mean that the noble truth of Dukkha is somehow vitiated. Saying that impermanent things are unsatisfactory doesn't mean that they wouldn't be unsatisfactory even if they were permanent. Pain, for example. There are three types of Dukkha, and only two of them are related to inconstancy. Have a look at:
http://www.accesstoinsight.org/tipitaka ... .wlsh.html
I don't know, seems to me that these two posts support my point of view.
You can see definition 3 and 4 express perfectly the Buddhist correlation between dukkha and anicca
(3) Sankhaara-dukkhataa, says
The suffering inherent in the formations has its roots in the imperfectability of all conditioned existence, and in the fact that there cannot be any final satisfaction within the incessant turning of the Wheel of Life.
I personally have always found absurd that final satisfaction
. Why is that one has to measure suffering and pain against a final satisfaction? Isn't this movement implying that at the core of gotama's teaching is the search for a sukkha which is final, or permanent?
(4) Viparinaama-dukkhataa, says
the suffering associated with pleasant bodily and mental feelings: "because they are the cause for the arising of pain when they change"
Viparinaama-dukkhataa even traces a correlation between the cessation (discontinuity) of a pleasant feeling and the arising of suffering.
Definitions one and two are only a paradigmatic definition of the term. They don't specify a particular nuance of the term dukkha, they are like the dictionary definition of the word dukkha. If you were to write a dictionary entry, how would you define suffering? Whatever definition you will come up with, it will be like that of the word 'right' or 'left'. If you look for them on the dictionary, you will find only paradigmatic, or tautological, definitions. Isn't the very word Dukkha-dukkhataa a tautology?
Anyway IMO the standard definition of anicca is to be found is suttas like this, where is clearly stated that sukkha is direcly correlated to the finitude (discontintuity) of human life.
http://www.accesstoinsight.org/tipitaka ... .than.html