宗喀巴_三主要道英文版及解释-第8部分

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ustered；　we　might　get　sunburn；　and　then　through　this　our　whole　perception　of　being　in　a　warm　place　changes　…　far　from　being　something　which　has　brought　us　this　seemingly　inherently　existing　bliss　or　joy；　it　is　rather　something　which　has　brought　us　a　feeling　of　dissatisfaction；　or　a　feeling　of　suffering。　So　then　we　might　want　to　reverse　this　…　so　we　go　back　into　an　air…conditioned　room；　a　cool　room。　When　we　arrive　there；　again　this　feeling　of　great　joy　arises　in　the　first　moment　of　entering　such　a　room　and　it　appears　as　nothing　but　bliss　and　joy　ing　from　going　into　that　room　or　being　under　that　fan。　But　as　time　goes　on；　then　we　get　really；　really　cold；　we　start　to　freeze；　and　then　again；　we　have　to　move　on　to　a　different　place；　we　have　to　get　out　of　that　room；　or　turn　the　fan　off；　and　relieve　ourselves　of　what　appeared　previously　as　a　self…existing　joyful　object。　We　find　that　we　need　to　remove　ourselves　from　such　an　object　in　that　it　is　not　producing　the　joy　and　happiness　which　we　previously　achieved　from　that。

So　then　this　is　what　is　meant　by　the　suffering　of　change；　momentarily　bringing　bliss　…　this　is　not　being　denied；　however　it　is　not　an　everlasting　bliss　which　is　being　brought　about　through　change。　The　first　moment　is　blissful　because　you've　moved　from　a　cold　area　into　a　warm　one　or　from　a　warm　area　into　a　cold　one　…　so　it　does　bring　about　a　kind　of　happiness；　but　that　happiness　is　only　the　happiness　of　moving　from　one　state　into　another　…　it's　not　a　kind　of　self…existent　or　autonomously…existent　joy　that　es　from　contact　with　that　object；　rather　it　has　the　nature　of　change　because　it　is　brought　about　through　contaminated　action　and　karma。　It　is　therefore　what　we　call　a　'contaminated'　experience　…　contaminated　through　being　brought　about　by　these　destructive　emotions　and　karma。　So　the　second　moment　then；　or　later　on　in　one's　experience　of　that　either　warmth　or　cold；　this　changes　into　something　other　than　what　it　initially　was；　and　through　that　change；　brings　about　dissatisfaction。　So　it　is　this　changing　nature　…　changing　from　a　momentary　pleasure　into　something　which　is　quite　the　opposite　of　that　…　which　one　needs　to　recognise　in　all　of　one's　experiences；　through　which　we　will　e　to　understand　that　all　of　our　experience；　whether　grossly　unpleasant　or　seemingly　pleasant；　have　this　nature　of　dissatisfaction；　or　not　really　delivering　in　the　long　run。

Another　example　we　could　use　is　if　we　sit　down　for　a　long　time　it　seems　very　pleasant　and　then　perhaps　we　get　a　little　bit　unfortable　and　we　want　to　move　around。　When　we　get　up　…　we　stand　up　and　stretch　perhaps　…　we　feel　great　joy　at　having　stood　up；　but　again；　this　is　only　the　joy　which　es　about　through　ending　the　sitting　down；　through　changing　our　position。　Moving　a　little　bit　brings　joy　to　the　mind　…　we　perhaps　go　for　a　walk　and　this　movement　of　going　for　a　walk　again　seems　to　be　self…existing　joy　that　is　ing　through　the　object；　that　is　to　say；　walking。　However；　the　more　we　walk；　the　more　tired　we　bee；　and　then　eventually　we　want　to　sit　down　…　if　we　are　old；　perhaps　we　have　bad　knees；　but　even　if　we　are　young；　we　cannot　go　on　walking　forever；　eventually　we　bee　tired　and　we　want　to　sit　down　or　we　want　to　lay　down。　So　when　we　sit　or　when　we　lay　down；　again　this　brings　great　joy　to　the　mind　but　this　is　a　joy　that　is　ing　from　engaging　in　that　particular　object；　that　is　to　say；　sitting　down；　rather　it　is　just　a　joy　which　es　about　through　plain　and　simply　sitting　down　…　it　is　not　something　the　contact　with　which　is　going　to　bring　everlasting　joy。　So　this　is　the　important　point　with　the　suffering　of　change　…　to　recognise　that　no　experience　in　and　of　itself　is　going　to　bring　about　everlasting　joy；　rather；　it　is　in　the　nature　of　contamination；　therefore　it　is　eventually　going　to　change　into　something　that　is　quite　the　opposite　of　what　we　initially　perceived　it　to　be。

All…Pervasive　Suffering

So　then　we　e　to　the　third　of　this　threefold　division；　that　is　the　all…pervasive　suffering。　What　is　meant　by　this　the　all…pervasive　suffering？　If　we　talk　about　the　three　realms　of　existence　（that　is　to　say；　the　desire；　the　form　and　the　formless　realm）；　within　the　desire　realm　（within　which　we　find　the　division　of　the　six　different　types　of　individuals）；　we　find　that　there　is　the　gross　suffering　of　suffering。　However　through　the　form　and　the　formless　realms　we　find　that　there　is　not　this　gross　suffering　but　up　to　and　inclusive　of　the　third　concentration；　we　find　that　there　is　the　suffering　or　the　dissatisfaction；　of　change；　but　not　in　the　fourth　state　of　concentration。　But　without　going　too　deeply　into　what　is　meant　by　these　various　states　of　concentration　…　if　we　just　take　the　desire；　the　form　and　the　formless　realm　…　if　one　is　born　under　the　influence　of　the　destructive　emotions　and　karma；　that　is　to　say；　in　a　contaminated　way；　within　any　of　these　three　realms；　then　one　is　bound　into　the　state　dissatisfaction　and　suffering。　So　what　we　can　understand　here　then　by　'all…pervasive'　…　'all'　refers　to　the　three　realms；　and　'pervasive'　means　that　if　one　is　born　into　these　three　realms　under　the　influence　of　the　destructive　emotions　and　karma；　then　one　is　in　the　predicament　of　a　contaminated　existence；　and　then　through　that　very　nature　one's　lot　is　just　that　of　dissatisfaction。

With　regard　then　to　this　all…pervasive　dissatisfaction　or　suffering　…　this　is　brought　about　through　not　particularly　positive　or　negative　actions　but　rather　through　neutral　actions；　or　equanimitous　actions。　So　what　is　meant　here　then　is　that　this　is　not　a　gross　feeling　like　the　feeling　of　joy　or　the　feeling　of　dissatisfaction　in　a　manifest　way；　but　rather　is　a　very　subtle　or　latent　tendency　to　undergo　such　difficulties　which　is　brought　about　through　these　karmic　seeds　of　equanimity。　So　then　through　having　been　born　under　the　influence　of　the　destructive　emotions　and　karma　in　any　one　of　these　three　realms；　one　doesn't　have　any　freedom　to　do　what　one　wishes；　that　is　to　say；　one　is　bound　by　the　destructive　emotions　and　karma。　As　the　great　master　Sakya　Pandita　said　'freedom　is　joy；　whereas　being　bound　is　suffering'　（or　'dissatisfaction'）。　So　if　we　contemplate　these　words　by　Sakya　Pandita；　although　few　in　number；　there　is　a　great　deal　of　understanding　to　be　gained。　For　example　we　all　like　the　word　'freedom'　…　if　one　has　freedom；　one　can　do　exactly　what　one　wants　…　one　can　go　where　one　wants；　one　can　eat　what　one　wants　and　so　forth。　If　one　is　under　the　influence　of　another；　that　is　to　say；　bound　by　another；　we　have　no　freedom；　we　cannot　do　what　we　would　like　…　we　cannot　go　where　we　like；　we　cannot　sit　where　we　would　like。　This　being　the　case　then；　it　is　not　a　pleasant　situation　to　be　in。　Through　contemplating　this；　we　see　that　through　being　bound　by　the　destructive　emotions　and　karma；　we　do　not　have　the　freedom　to　do　exactly　what　we　want。　Surely　then　we　should　turn　our　attention　towards　removing　these　fetters；　or　bonds；　and　then　giving　ourselves　the　freedom　to　do　exactly　what　we　would　like　to　do。　So　it's　good　to　contemplate　those　words　of　that　particular　master　with　regard　to　the　various　different　kinds　of　suffering　which　we've　gone　through。

Four　Wrong　Views

So　as　practitioners；　we　should　strive　to　understand　this　all…pervasive　suffering。　In　essence　we　can　say　that　the　all…pervasive　suffering　es　about　just　through　having　contaminated　aggregates　（'contaminated'　here　referring　to　being　under　the　control　of　the　destructive　emotions　and　under　the　control　of　the　karma　issuing　therefrom）。　With　regard　then　to　the　first　of　the　Four　Noble　Truths　of　suffering；　there　are　what　is　known　as　four　aspects；　or　four　different　parts　to　that　particular　truth　of　suffering。　With　regard　to　the　whole　of　the　Four　Noble　Truths　and　with　regard　to　each　of　the　truths；　they　each　have　four　different　aspects；　here　we　are　just　going　to　go　through　the　four　aspects　with　regard　to　the　truth　of　suffering。　So　within　this　truth　of　suffering；　we　find　that　there　are　four　wrong　views　which　ordinary　beings　perceive　and　then　through　this　perception　we　undergo　various　forms　of　dissatisfaction；　or　suffering。　These　four　wrong　views　are　…　perceiving　dissatisfaction　as　satisfaction；　grasping　onto　what　is　impermanent　as　permanent；　grasping　onto　something　of　a　dirty　nature　as　being　clean；　and　then　grasping　onto　an　inherently　existent　self　or　I　where　such　a　self…existent　self　or　I　does　not　exist。　Then　through　contemplating　these　four　aspects　of　this　first　truth；　we　can　reverse　our　attachment　towards　the　truth　of　suffering；　that　is　to　say；　we　can　turn　our　mind　away　from　the　cycle　of　existence。

So　then　if　we　put　these　four　into　syllogisms；　then　we　can　really　clearly　see　how　our　aggregates；　that　is　to　say；　our　body　and　mind　in　this　contaminated　state　are　in　the　nature　of　dissatisfaction　or　suffering；　and　through　this　we　can　e　to　understand　that　wherever　we　are　born　in　this　state　（ie　a　contaminated　state）　within　any　of　the　realms　of　existence；　we　are　going　to　have　dissatisfaction；　and　nothing　other　than　that；　as　our　lot。　So　with　regard　to　the　second　one　if　we　go　through　this　first；　we　can　say　that　the　subject；　which　is　our　aggregates；　are　not　something　which　is　permanent　ie　they　are　something　which　is　impermanent　because　they　e　about　through　relying　upon　causes　and　conditions；　in　an