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RENUNCIATION
So to begin the teaching； let us correct our attitude； and contemplate … as far as space extends are existing countless sentient beings in a state of dissatisfaction or suffering。 In order to separate or liberate each and every one of those sentient beings； I myself must achieve the highest unsurpassable enlightenment and in order to do that I am now going to receive the mentary on the unmistaken path in the form of The Three Principles of the Path。
The Benefits of Hearing the Teaching
So again to reflect upon the benefits of listening to the teaching … if we use a quotation from a text called 'Wisdom'； then the first line of this reads that 'listening is the lamp which dispels the darkness of ignorance'。 So here the example is quite clear … in a worldly sense； if we walk into a dark room holding an oil lamp； or if we just turn the light on； through having light in that room we are able to see what previously we couldn't see because the room was dark。 So in the same way； if we think about the things which are to be taken up； the things which are to be abandoned； or the karmic law of cause and effect； or the view of suchness （that is to say the correct view of reality） as the objects to be seen in a room； then the light which will dispel the darkness of ignorance with regard to those particular objects which are to be seen in the room is the hearing of the teaching。 So through hearing then we are able to dispel ignorance about what objects are to be known （for example； the karmic law of cause and effect）； and what is to be taken up and what is to be abandoned with regard to our behaviour。 Then when we reflect upon this practice of hearing； it's not just hearing the teaching； the way we make the lamp blaze forth is through hearing the teaching and then contemplating the meaning of that and then meditating upon that in a single…pointed fashion。 For example if we take thusness； then through initially hearing the teaching on that； contemplating the meaning of that and then single…pointedly meditating upon that； we are able to achieve liberation from the cycle of existence。 Again then the root of this liberation is hearing the teaching。 It is like wanting to do something within a room and then carrying in an oil lamp to then be able to see what forms； what objects； are in that room and then getting to grips with those objects； or working with those objects。 So hearing the teaching initially then is something very important as it is like the lamp which dispels the ignorance with regard what is to be taken up and what is to be abandoned ie the karmic law which for us as practitioners is something that is extremely important and something that we should bee very familiar with； and then with regard to suchness； or the ultimate mode of phenomena； if we don't understand this correctly then there is no liberation。 So if we talk about two kinds of darkness； or two kinds of ignorance； both of which because their nature is darkness； are removed by the lamp of hearing the teaching。 So then the 'hearing is the lamp which dispels the darkness of ignorance'。
The second line of the stanza from the text 'Wisdom' reads 'hearing is like the weapon which destroys the enemy of the destructive emotions'。 So here then if we think in ancient India what was meant by weapons； it was like throwing…stars； daggers； swords and so forth。 However in these modern times there are various other kinds of weapons but whatever the weapon is； it is an object which is used to destroy something else。 In this case； the weapon of listening is used to destroy the enemy of the destructive emotions。 For example； if we are a person who has a lot of anger； through meditating on its antidote； love； we are able to overe that enemy of anger and thoroughly destroy it so it is no longer any burden upon our being。 In the same way； if we are a person who has a lot of attachment； either for our own physical form or for another's physical form or for some other object like a precious jewel； then we can reverse that attachment by thinking about the repulsiveness of that particular object。 Through this meditation we can lessen and then thoroughly remove and destroy this enemy of the destructive emotions which one has in one's mental continuum； or mind。 Initially then one must e to recognise what is actually meant by an enemy； what an enemy is； then after having that recognition we must apply the antidote or the weapon。 The weapon here which we are going to apply is something that we can only have gained through engaging in the practice of hearing the teaching。 So thus in the second line； the actual thing which destroys the enemy of the destructive emotions is like a weapon； and this weapon is brought about； or manufactured； through hearing the teaching。 So hearing then is like a 'weapon which destroys the enemy of the destructive emotions'。
The third line says that 'hearing the teaching is the best of all possessions'。 What we usually mean by possessions are various things which we might have in our house and which cause us a great amount of anxiety； or worry。 That is to say； the more possessions we seem to gain； they just seem to add to our burden of anxiety； that is to say； we worry that they might be carried away by thieves； or we worry about fire in the house； or these days； flooding in the house； destroying the wealth or possessions which we have striven so hard to gain。 So in the same way； when we think about the possession of hearing the teaching and the wisdom which arises through that … if we have that in our mindstream it is not something which can be destroyed by the four elements … water； fire and so forth； it is not something that can be carried off by thieves and bandits； it is rather something that is continually with us and which there is no danger of losing。 So the third line of this stanza from the text 'Wisdom' instructs us that wisdom is the best of all possessions for those very reasons。
So the last line of this stanza then describes hearing as 'the best of associates or friends'。 So we can understand this from our own experience … when fortune is with us then we seem to have a lot of friends 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 le