What is Aarya dukkha Sacca?

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This answer is just a complement to Dhammadhatu's wonderful answer, and it's a response to your new question added after editing the OP.

You ask about how, for instance, liking a car can lead to dukkha. Well, first we have to figure out what does "liking" mean.

To like something is to find that something likable; to find something likeble is to perceive some sense stimuli as pleasant. To perceive some stimuli as pleasant is to get in contact with a stimuli coming from and object, in this case, a car.

When you like something, two things are happening:

1) You create a concept which represents certain phenomenon (in this case, "car" is the word used to describe the sum of the parts of the car) and endow it with fixed features and qualities. And if the mind is fettered by ignorance, then your perception of such concepts also will include subjective adjective of value, i.e. you will see that concept (a car) as something nice, likable, good, desirable, etc. And if you are get more demanding, you will get obssessed only with certain kinds of such concept (certain kinds of car, with specific shapes, colors, features, etc.). In all these scenarios, you are getting attached to points of view about what is nice and what is not.

2) You can get obssessed with the sensorial features of the concept (the colors, the shape, the smell, the sound, and everything else about the car), because they gave rise to pleasant feelings in the past. In this scenario, you get attached to sense stimuli.

So, in the example given, when you like a car, you're getting attached to feeling (sensations) and points of view (about which things are good and which bad).

Attachment and clinging of any kind lead to suffering and dissatisfaction. When attached, you find something desirable and you don't want to let it go; you want to keep it for yourself, permanently. But the thing is, conditioned phenomena are in constant change, and those things will not stay the same or with you forever. This is why is so important to pay attention when craving arises, because if you let it keep its course, you will probably get attached to the object of desire.

EDIT: In my opinion, this is an excellent question, but I'm not sure if gos against the site's rules to keep expanding the question. Regardless, here are my two cents.

The "funny" thing about dukkha and dissatisfaction is that you will never get to a point where you say: it's over, I don't need anything else. One craves not because the object itself is desirable, but because we keep feeding the tendency and habit of craving.

Maybe the prince will keep its car for a long time, but some things that might affect the car are mostly still out of his control: an earthquake or a fire destroying the car, a thief stealing it, the knowledge of a car which is (according to the point of view he's attached to) "better" and "more desirable", etc. Or maybe nothing of those things will happen. But if the problem is not the car, something else will be, eventually: his health, his youth, his appearence, confrontation against his points of view, the control over his kingdom, and so on.

In sum, craving will never cease with the object of desire themselves. And so, when the object of craving and attachment goes away, dissatisfaction, stress and suffering will arise, in a greater or lesser degree and intensity. Craving only vanishes when the tendency of craving is uprooted and when ignorance in general is extinguished for good. And the training given by the Buddha in the Noble Eightfold Path is the way to achieve that end.

Kind regards, and welcome to the site!

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When you take the Noble Truth of Suffering (dukkhaṃ ariyasaccaṃ), that includes anything outside of Nibbana. Even the pleasurable feeling is included in the Noble Truth of Suffering.

And what, monks, is the Noble Truth of Suffering?

Birth is suffering, old age is suffering, (sickness is suffering), death is suffering, sorrow, lamentation, pain, grief and distress are suffering, the association with something that one does not like is suffering, the disassociation with something that one does like is suffering, not to get what one desires is suffering; in short, the clinging to the five aggregates is suffering.

https://www.tipitaka.org/stp-pali-eng-series

In order to understand this Noble Truth of Suffering, you have to contemplate (meditate) on each of the 12 parts. Start with Birth. Take the definition that Buddha gave for Birth:

'And what, monks, is birth? In whatever beings, of whatever group of beings, there is birth, coming to be, coming forth, the appearance of the aggregates, the acquisition of the sense bases that, monks, is called birth.

Contemplate on "whatever group of beings" for example - this means in terms of different planes you can be born in: hell, animal realm, plane of the departed, human world, divine (deva) worlds and brahma worlds. Buddha says to be born in these groups is suffering. Therefore take each realm and slowly contemplate the suffering in each of them. You can contemplate more on animal realm and human ream esp. taking your own life as an example. See how much happiness there is when you magnify a day in your life and look at each action you do and the satisfaction you get from it.

Next Buddha says the acquisition of sense bases is suffering - contemplate on that. How is the eye you got at birth is suffering? Contemplate on the type of eye that you got. Is it an eye that stays the same way? Consider how long will I be able to use this eye. Like this expand to each sense base. Use your own examples. Or take parents or grand parents and see the nature of their faculties and ask yourself will my faculties be any different from this?

Like this move to each term - aging, sickness, death. Contemplate a lot on Death. After contemplating on a dead body, ask yourself will my body be any different from this? Am I not subjected to the same way?

What is the reason for it?

It is that craving which gives rise to rebirth, accompanied by pleasure & delight, finding fresh delight now here & now there -- that is to say, craving for sensuality, craving for existance, craving for non-existance.

The best way to understand this is by contemplating on Concentration Sutta

See this post on how to do the meditation on this.

When you contemplate on the origin and cessation per above meditation, if you realize a link in the dependent origination, you will break the view of permanency and you'll see the Noble Dhamma of the Tathagata.

If you try the above meditation and want to learn more, see this website: https://visuddhimagga.info/

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Upasaka Isuru Gunawardana,

In buddhism(taken as: as what the Buddha taught)what is aarya Dukkha?

would be right answered with:

Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful; separation from the loved is stressful; not getting what is wanted is stressful. In short, the five clinging-aggregates (be-ing) are stressful.

In very detail explained by Ven. Sariputta here.

And what’s the reason for it?

Birth, coming into be-ing, descent, coming-to-be, coming-forth, appearance of aggregates, & acquisition of [sense] spheres of the various beings in this or that group of beings, taking a stand, this is the cause of suffering.

Yet it is birth which is also root-cause of cessation of suffering, to go beyond.

(Note that this is not given for trade, stacks, exchange and entertainment which binds in this world)

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In the Pali suttas, the word "dukkha" is used in three different ways:

(i) Unpleasant/painful feelings, which are not "suffering". Refer to SN 36.6, MN 37, MN 38, MN 148 and countless other suttas that explain "feelings" ("vedana") in themselves are not suffering.

(ii) The inability of impermanent things to bring true & lasting happiness (refer to SN 22.59), often loosely translated as "unsatisfactoriness", which is not "suffering". Refer to SN 22.1, which clearly explains how change (vipariṇamanti) or impermanence itself is not "suffering".

(iii) Mental suffering from mental proliferating, which is "suffering". In the 1st noble truth, all "suffering" was summarised as "attachment" ('upadana') to the five aggregates, as follows: "saṃkhittena pañcupādānakkhandhā dukkhā."

In summary, the "Ariya" ("Noble") perspective of what "Dukkha" is refers to "upadana" ("attachment"). It is not related to impermanence. Impermanence only contributes to suffering when impermanence is attached to as "I", "me" & "mine" (again, refer to SN 22.1).

He does not assume the body, feelings, perception, mental formations &/or consciousness to be the self, or the self as possessing, or as in the self, or the self as in.... He is not seized with the idea that 'I am the body... consciousness' or 'the body... consciousness is mine.' As he is not seized with these ideas, his body... consciousness changes & alters, but he does not fall into sorrow, lamentation, pain, distress or despair over its change & alteration.

SN 22.1

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