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e 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 ordinary sense； as they rely on something else to e into existence； they cannot exist permanently； therefore they must be something other than that and the only opposite of that is something that is impermanent。 Therefore our aggregates； our contaminated mind； are something that is impermanent because of being brought about through causes and conditions。 Then with regard to the first of these four aspects； the subject … again； our aggregates； contaminated body and mind … are something which is in the nature of dissatisfaction because they have no freedom。 And so again we can see … we are under the influence of the destructive emotions and karma； and through being bound by destructive emotions and karma； we have no freedom to do what we would like to do in our existence。 Therefore the second syllogism is the subject … one's aggregates … is in the nature of dissatisfaction through being under the influence and control of the destructive emotions and karma。 Then with regard to the third； again the subject is the same … viewing our contaminated aggregates … then seeing them in the nature of something which is undesirable or dirty。 Then through contemplating the nature of those particular objects； we can e to this realisation and understanding。 And then lastly （this is the most important one） the subject … again； the contaminated objects of body and mind … are something which is empty of a self…existence or autonomous existence because a naturally existing； or existing from its own side； self is not something which exists； ie it is pletely fictitious。
So here then through this contemplation； what we e to find is that within all the different schools there are presentations of this selflessness； or this lack of an inherently existing self。 So through all the different schools we can gain a greater picture of what is meant by an inherently existent self； and what the lack of that means； but in essence； and what every philosophical school agrees upon； is that this self…existent self or this autonomous I is something which cannot exist in and of itself； therefore the subject （our contaminated body and mind） lacks an inherently existing self because such an inherently or autonomously existing self is not something which exists。 So these then are the four aspects of this first truth （that is the truth of suffering） and by contemplating the faults of grasping onto something as joyful which is in the nature of suffering； grasping at something as permanent which is actually in the nature of impermanence； grasping at something as clean which is actually in the nature of being dirty； and grasping at something as inherently existent； when in actual fact； it doesn't exist in such a way … through contemplating the faults of those four false views； we can reverse them and through reversing them we can put a stop to the first of the Four Noble Truths； the truth of suffering。
Fully Qualified Renunciation
So going back to our root text we read：
Leisure and opportunity are difficult to find；
there is no time to waste。
Reverse attraction to this life； reverse attraction to future lives；
think repeatedly of the infallible effects of karma and the misery of this world。
So we have just gone through the misery of this world （this can also be translated as 'samsara'； or 'the cycle of contaminated existence'）； and then through the contemplations we have just gone through we can slowly begin to turn our minds away from this life and put them towards thinking about future lives； and then finally； turn our attention away from our future lives and think more of achieving liberation from the cycle of existence。 So through our contemplations on the misery of the world （as it is translated here） what is the sign that we have actually generated the mind striving for liberation？ So we read the next stanza：
Contemplating this；
when you do not for an instant wish for the pleasures of samsara；
and day and night remain intent on liberation；
you have then produced renunciation。
So here then through contemplating the truth of suffering； and then 'when you do not wish for an instant the pleasures of samsara'。 So here it's important to understand what is meant by 'do not for an instant wish for the pleasures of samsara'。 What we can undergo is a strong feeling of renunciation and wishing to be free from the cycle of existence； and then in the next moment we want to do something which is very much within the cycle of existence； or very much concerned with the pleasure of cyclic existence； or samsara。 So this is a sign that we haven't gained the fully qualified wish to achieve renunciation； or the fully qualified wish to achieve liberation from the cycle of existence。 The next two lines read 'and day and night remain intent on liberation； you have then produced renunciation'。 So when we are continually thinking of achieving liberation from the cycle of existence； it is at that moment that we have generated the fully qualified renunciation； at any time during a twenty…four period； we are always concerned with libera