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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 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