There is a sutta where the Buddha says that loss of health, and loss of wealth are not much to be concerned about. But loss of wisdom is a real loss.
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King Milindha had many questions too 
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Romantic love, when analysed, is lobha - attachment. And is conditioned indeed.
Here is a paragraph I was reading today from
GUIDE TO CONDITIONAL RELATIONS
( PAtTHANA )
PART II
BY Narada
p. 125
Another reason for giving the method in detail is to show that whenever a state (dhamma, meaning absence of being and of life), such as delusion-rooted consciousness in the example given, arises, it is due, not to one condition alone, but to 17 conditions such as object and so on. Also, that such a state arises, not merely to carry out its momentary function and cease and so become non-existent as before, but also to act as cause to bring about the arisings, and therefore, the momentary functions of the other states concerned, the effect, to which it is related. For only then it will be seen that the real mundane things are not independent, single states but various groups of dependent, impersonal states, as causes and effects, which arise and cease and which are brought about by the natural forces of the several conditions concerned and, as such, are neither created nor controlled by a being or by an abiding principle that is either related to or independent of these states. And when the reader is convinced about this, the wrong view that persons and beings and the creator of them do really exist will be dispelled resulting in the attainment of Path and Fruition.
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Here is the background:
From Atthasalini, The Expositor, p.> 17
Now not even on a single day during the interval of twenty-one days were rays emitted from the Teacher’s body. During
the fourth week he sat in a jewel house in the north-west
direction. The jewel house here does not mean a house made
of the seven jewels but the place where he contemplated the seven books. And while he contemplated the contents of the
Dharnmasangani his body did not emit rays; and similarly with, the contemplation of the next fiVe books. But when,
coming to the Great Book, he began to contemplate the
twenty-four universal causal celations of condition, of presen-
tation, and so on, tiis omniscience certainly found its opportunity therein. For as the great fish Timiratipiiigala
finds room only in the great ocean eighty-four thousand
yojanas in depth, so his omniscience truly finds room only
in the Great Book. Bays of six colours—indigo, goldeji,
red, white, tawny, and dazzling—issued from the Teacher’s
body, as he was contemplating the subtle and abstruse Law
by his omniscience which had found such opportunity.
The indigo rays issued from his hair and the blue portions
of his eyes. Owing to them the surface of the sky
appeared as though besprinkled with collyrium powder, or covered with flax and blue lotus-flowers, or like a jewelled
fan swaying to and fro, or a piece of dark cloth fully spread
out. The golden rays issued from his skin and the golden
portions of his eyes. [14] Owing to tliem the different
quarters of the globe shone as though besprinkled with some
golden liquid, or overlaid with sheets of gold, or bestrewn
with saffron powder and bauhinia-flowers. The red rays issued
from his flesh and blood and the red portions of his eyes.
Owing to them the quarters of the globe were coloured as though painted with red-lead powder, or besprinkled with the
liquid of molten lac, or wrapped round with red blankets,
or bestrewn with the slioe-ilowcr, the sea-coral, and the
handkujlvaka flowers. The white luys issued from his bones,
teeth, and the white portions of his eyes. Owing to thenr
the quarters of the globe were bright as thfiugh overflow-
ing with streams of milk poured out of silver pots, or overspread with a canopy of silver plates, or like a
silver fan swaying to and fro, or as though well covered
with such flowers as the wild jasmine, water-lily, chaste
flower, jasmine, and coffee-wort. The tawny and dazzling
rays issued from the different parts of his body. Thus the
six coloured rays came forth and caught the great mass of
earth.
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Does anything inherently matter?
I think not. Even nibbana is inherently meaningless just like everything else.
Was everyone a female in previous births?
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If every happiness in existence is conditioned and unlasting then doesn’t that mean that it’s also suffering and not really happiness?
Nibbana is ‘true death’? The cessation of all things that lead to one’s rebirth? Why doesn’t it lead to the cessation of all people?
Yes , happiness is viparinama dukkha and sankharadukkha. But not dukkhaDukkhata.
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Any reason for anything at all?
Isn’t cessation the pure state of no-becoming? That is all? There is nothing else? No mentality-materiality? No feelings at all?
Wow, buddhism is exactly as I thought it was, utter facts. I am delighted to understand buddhism/reality.
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How many hells are there?
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Love ain’t love?
It’s just conditioned phenomena?
Define 'love".
Isn’t it simply attachment, lobha. A conditioned phenomena.
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I think so. Because there is no beginning of samsara revealed we all must have been female at times and at others male.
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In one sense everything is insubstantial and insignificant, just elements arising and ceasing.
From another actions and views matter a great deal, as they condition future results and tendencies.
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All kamma and results are individual.
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It depends on the kamma, but depending on degree
it can last until the results , pleasant or unpleasant, are experienced.
A kamma from 100,000 aeons ago could bear fruit now.
Or we could wisely consider Dhamma now and the fruit of that might arise during a future Buddha - or it might arise in this life. Or some of the fruit might arise in this life and some in a future life.
The Abhidhammatthasangaha classifies the time into 4 types. P.206
Immediately effective (diµµhadhammavedan²ya) kamma is kamma
which, if it is to ripen, must yield its results in the same existence in
which it is performed; otherwise, if it does not meet the opportunity to
ripen in the same existence, it becomes defunct. According to the
Abhidhamma, of the seven javanas in a javana process, the first javana
moment, being the weakest of all, generates immediately effective
kamma.
Subsequently effective (upapajjavedan²ya) kamma is kamma which,
if it is to ripen, must yield its results in the existence immediately fol-
lowing that in which it is performed; otherwise it becomes defunct. This
type of kamma is generated by the last javana moment in a javana proc-
ess, which is the second weakest in the series.
Indefinitely effective (apar±pariyavedan²ya) kamma is kamma
which can ripen at any time from the second future existence onwards,
whenever it gains an opportunity to produce results. This kamma, gen-
erated by the five intermediate javana moments of a cognitive process,
never becomes defunct so long as the round of rebirths continues. No
one, not even a Buddha or an Arahant, is exempt from experiencing the
results of indefinitely effective kamma.
Defunct (ahosi) kamma: This term does not designate a special class
of kamma, but applies to kamma that was due to ripen in either the
present existence or the next existence but did not meet conditions con-
ducive to its maturation. In the case of Arahants, all their accumulated
kamma from the past which was due to ripen in future lives becomes
defunct with their final passing away.
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Will only a few fish escape the net? Or, will everyone eventually escape the net?
Anguttara Nikaya
75 (5)
“Bhikkhus, I do not see even a single thing that so causes
unarisen factors of enlightenment to arise and arisen factors of
enlightenment to reach fulfillm ent by developm ent as careful
attention. [15] For one w ho attends carefully, unarisen factors of
enlightenment arise and arisen factors of enlightenment reach
fulfillment by d evelopm ent.”
7 6 (6 )
“Insignificant, bhikkhus, is the loss of relatives. The w orst thing
to lose is w isdom .”
77 (7)
“Insignificant, bhikkhus, is the increase of relatives. The best
thing in w hich to increase is w isdom . Therefore, bhikkhus, you
should train yourselves thus: ‘W e will increase in w isd o m / It is
in such’.a w ay that you.should train yourselves.”
7 8 (8 )
"Insignificant, bhikkhus, is the loss of wealth. The w orst thing
to lose is w isd o m /’
79 (9)
“Insignificant, bhikkhus, is the increase of w ealth. The best
thing in w hich to increase is w isdom . Therefore, bhikkhus, you
should train yourselves thus: 'W e will increase in w isd o m / It is
in such a w ay that y ou sh ou ld train yourselves.”
80 (1 0 )
“Insignificant, bhikkhus, is the loss of fame. The worst thing to
lose is wisdom .”
81 (11)5&
“Insignificant, bhikkhus, is the increase of fame. The best thing
in which to increase is wisdom . Therefore, bhikkhus, you should
train yourselves thus: 'W e w ill increase in wisdom / It is in such
a Way that you should train you rselves.” [16]
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