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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 se