What is suffering according to the Buddha is the psychophysical body (skandha)—yes, this lump of flesh we inhabit; move around, feed and learn to bear its minor and major pains.
But how is it that we come to bear the psychophysical body which is suffering? The answer seems to be it is through craving.
“Now this, bhikkhus, is the noble truth of the origin of suffering: it is this craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for extermination” (S. v. 421).
Okay. But something is really missing here. Who or what is doing the craving which needs some kind of psychophysical structure to delight and lust in? The only answer we can come up with is citta or mind—an ignorant, untrained mind that keeps binding itself to bodies of suffering otherwise called rebirth. But this implies that mind is fundamentally and primarily unbodied. And precisely it is, according to the Dhammapada verse 37 where it says, “They who will restrain their citta (mind) which travels far, alone, unbodied (asarâram), seated in the cave of the heart....”
In order to save ourselves from becoming victims of our untrained mind, forever, we need to train the mind. To be sure, with a trained mind there can be a return to its natural unbodied state. Such a trained mind, we can say, no longer wanders in the way that it did before, that is, as it liked and pleased. Mind’s return to its natural unbodied state is nothing less than nirvana and immortality. Mind even reaches a state of serenity (samâhita, D. I. 76).
To briefly sum this up, our mind is not really embodied except by craving or desiring the psychophysical. In addition, mind is always free of suffering except when it gets bound up with suffering things like the psychophysical body. It is like a clear jewel that takes on whatever color it is placed over mistaking that color for its own pure nature.
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