Dear Dhamma friend TMing (and other readers) -
I found myself nodding often as I was reading through your Dhamma-wise comment. Yes, I totally agree with your suggestion.
TMing: "Perfect renunciation is one cause of liberation. Disenchantment is one cause of perfect renunciation. Disenchantment entails not clinging to what is called "life" in any way and that means not expecting anything from what is called "life". If there remains anything about "life" which does not stand for "dukkha" then this may be the crucial obstacle. Because what is "life"? It is the total of thought experiences in the context of the past, thought experiences in the context of the present and thought experiences in context of the future and all these are thought about in the context of "I" and "mine". Active rejection of the idea that all of "life" is dukkha necessarily is concomittant with attachment to "life". Being attached to "life" is being attached to experiences is being attached to phenomena is being attached to the thought of being the experiencer i.e. being attached to "I" and "mine".
The decisive point for the extension of the meaning of "dukkha" in one's mind seems to be the intention. A mind really intent on liberation will not accept a compromise. However a mind really intent on liberation actually is an effect of practice because initially the self-centered striving for what is commonly called "happiness" prevails.
Dhamma_spoon : The last sentence is a crucial balance to the extreme view that only sees "no self", "no doer", "nobody practices".
But who am I to say? I am just a spoon, hanging in there.