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s or associates around us。 However when circumstances change for the worse； we do seem to find that these close； or seemingly close； friends or associates seem to go farther and farther away from us； abandoning us in our time or hour of need。 With regard then to the practice of hearing and the knowledge we have gained through that； then in difficult situations or in positive situations； that friend continually remains with us in all circumstances。 In a worldly sense then when circumstances are good； we seem to have a lot of friends and then when circumstances are bad； our friends seem to keep a distance and then finally disappear from sight。 So actually if we pare ourselves … a person who has heard the Dharma teaching and has contemplated the Dharma teaching and has that kind of friend； with somebody who doesn't have that kind of friend； then during the good times there is not really that much difference between us。 However in the difficult times when circumstances change for the worse； we find that through contacting this friend； that is to say bringing to mind the teachings we have heard … like if we lose wealth for example； we can contemplate on the changing nature of the cycle of existence； if we have various sicknesses or illnesses befall us or bereavements and so forth； we can again contemplate on the suffering nature of the cycle of existence； if we are harmed by other human beings or perhaps various snake spirits and so forth … whatever the harmer … we can reflect upon how we might have harmed that particular individual in a previous existence； thus we can contemplate on the karmic law； we can also then expand our view to include others； thinking that this is just a small difficulty when pared with the difficulties of all other sentient beings which are around me and in the world system。 Thus we can utilise this friend； we can chat with this friend which is the friend of initially hearing the teaching … this excellent associate which doesn’t abandon us during our hour of need but is continually there for us。 Thus hearing the teaching and the knowledge gained therefrom is like the 'best of friends or associates'。
Contemplation on Suffering
So now we e to the text which we are going through。 Initially then let us contemplate on dissatisfaction or suffering； the reason for this is that we have to know what suffering is in order to turn away from dissatisfaction or suffering。 Through trying to achieve liberation we need to remove this grasping attachment so we have to understand the faults of what we are attached to； and then through understanding those faults； we can turn away from them。 At present our mind is infatuated and continually holding on to； or stuck to； the cycle of existence。 Through thinking of the faults then of the cycle of existence； we can turn our minds away from the cycle of existence； or the cycle of pain。 So this is mentioned by Lama Tsong Khapa in his writings when he says that the more we are able to contemplate on the faults of the cycle of existence； or dissatisfaction； then the stronger our yearning for liberation will bee。 So this we can see from an example： If we are a prisoner in a prison and we just sit in our room thinking 'well； they give us food； there's good lighting here； I think I'll just stay here' … then for that individual there is no hope； there is no way that that person is going to even take a step outside of his or her prison cell。 So in the same way； if an individual is in a prison cell and he or she thinks 'I must get out of this predicament' … through thinking about the benefits of being released from jail … thinking about being able to work in various places； being able to travel to various countries； being able to enjoy various kinds of scenes and enjoyments and so forth； and then thinking about how bound one is in the prison cell … thinking that 'I can't move； I have no freedom to do what I want； I have no enjoyment through staying here' … through thinking thus； the faults of staying in the prison and the benefits of leaving the prison kind of naturally increase。 So like this； if we think about the faults of the cycle of existence； the difficulties therein； our yearning for liberation from this cycle of existence will increase naturally； and the stronger our yearning for freedom from the cycle of existence； the stronger our Dharma practice and so our practice of turning away from the cycle of existence； or renunciation （the first of these three points） will bee。
The Four Noble Truths
So this reflection on dissatisfaction or suffering cannot be over…emphasised。 For example （I forgot to translate from before）； when the Buddha first taught the Four Noble Truths in Varanasi； at that time； the first thing he said to his five disciples was 'this is the truth of dissatisfaction' （or 'this is the truth of suffering'）。 So the reason for saying that initially was to get his disciples to recognise the truth of suffering； or the fact that everything within contaminated existence； that is to say； within the cycle of existence is in and of itself or by its own nature …
＇end of side … tape breaks here＇ …existence and our experience； and through that； through contemplating the Four Noble Truths we can turn away from the cycle of existence。 So this is why the teaching of the Four Noble Truths was given initially … in order to jar the disciples into recognising the dissatisfaction inherent in the cycle of existence。 So if we then have a quick look at the Four Noble Truths （that is the truth of suffering； the cause of suffering； the cessation and then the path leading to the cessation）； if we emphasise or go a little bit vaster in our explanation of the first truth； that is to say； the truth of suffering； then we will just whizz through the latter three。 Through the understanding of the first； this will imply the understanding of the latter three … this can be seen in an example from the text known as 'The Uttaratantra of Maitreya'。 In this text it says that the truth of suffering is like the crop； and the cause of suffering is like the seed of that crop； then the cessation is the non…existence of that crop and the path leading to that cessation is the fire which burns the seed which renders it barren and unable to produce its crop。 So that is very clear； isn’t it … if we have a crop which we do not want； we need to uproot or prevent the seed of that crop from producing its fruit or its crop； so the way to do that is to make the seed barren and through that it cannot produce or give rise to its fruition； that is to say； the crop。 So in the same way then； through recognising the lot； or the 'crop' of dissatisfaction which we have； we can set about burning or removing the causes for that； and the way to do that is through contemplating the cause which will eliminate that result； that is to say； the truth of dissatisfaction； and naturally bring about the truth of cessation。
Three Kinds of Suffering
So with regard to the first noble truth； that is the truth of dissatisfaction； or suffering； with this there are various ways we can divide it … a division into three is presented； four； six； seven and so forth。 However as we are only giving an abbreviated mentary； let us just dwell upon the division of suffering into three。 Through dwelling upon these three and contemplating them in relation to our experience； we can derive great benefit。 So let us go through the division of the truth of suffering into three： that is then the suffering of suffering； the suffering of change； and the all…pervasive suffering。 So with regard the first of this threefold division （the suffering of suffering）； this is what everybody understands to be dissatisfaction … whether it be a physical ailment； or whether it be that one is feeling a little bit depressed or a bit tired or a bit run down … these feelings of dissatisfaction； be they physical or mental； are what everybody understands as dissatisfaction or suffering； whether they be a practitioner or not。
The Suffering of Change
The second then is the suffering of change； this is what the majority of people in the world do not want to recognise as dissatisfaction or suffering。 The reason for this is because of the way we view pleasurable experiences in the world … we view them as being nothing other than pleasurable experiences； that is to say； only bringing about pleasure； not bringing about the slightest disfort or dissatisfaction。 So if we contemplate this … what is meant by the truth of the suffering of change； we will e to understand how all experiences； when brought about in a contaminated way； that is to say； under the influence of the destructive emotions and karma are all in this nature of dissatisfaction； they do not give any lasting satisfaction。 For example if we are in a cold place and we go out into the sunshine … for the first moments we are sitting or lying there in the sun； it seems only to bring bliss and joy to the mind。 However； the longer we stay in the sun； what we find is that this joy； this bliss which we achieve from going out of the cold room into the sun； suddenly changes。 What happens is that we get very hot； very bothered or flustered； we might get sunburn； and then through this our whole perception of being in a warm place c