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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…perva