Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 75-minute talk, Lama Zopa Rinpoche opens with a classical story: a student reads Dharma texts, circumambulates the temple, sits in meditation—each time told there must be more to practice—until the teacher reveals the answer: freeing your mind from clinging to this life. Rinpoche then examines what this means across daily activity: dressing, eating, work, sleep all become non-virtue when rooted in worldly attachment rather than renunciation. Even lengthy deity retreat fails without proper motivation. The core teaching: cherishing one sentient being is more precious than wish-granting jewels and is the actual root of enlightenment. Using progressive counting—from two people to numberless beings—he shows why self-cherishing must reverse to other-cherishing. Concludes with guidance on taking refuge.
File metadata (for organising)
File: 2005 06 05 2 TAIWAN LTK LONG LIFE 2.mp3
UUID: 75cd7a18-8114-4249-9e1e-6628b9f63e9c
Teacher: Lama Zopa Rinpoche 1
Collection: z Taiwan (Lama Zopa Rinpoche 1)
Date: 2005-06-05
Recorded at: Buddha House Adelaide
Duration: 75.0 minutes
Words: ~5,462
Without without knowing the definition of virtue, non virtue, without knowing the definition of Dharma, not what is dharma, holy dharma. What is dharma? What is not dharma? Without knowing that. So so that As Drom Tönpa explained, Drom Tönpa told one old man who was reading text.
So Drom Tönpa asked, What are you doing? The old man said, So Sungajatama, the Sungajatama Lama, this is in Tibet. So Sungajatama is an incarnation of Drom Tönpa. So Drom Tönpa met this old man, Drom Tönpa, the old man, what are you doing? I’m practicing Dharma.
So Drom Tönpa said, it’s good that you’re reading text, wouldn’t it be better to practice Dharma. Then he thought maybe it means circumambulating the temple. So he stopped reading text and started circumambulating the temple. Then then one day, Drom Tönpa met this old man circumambulating the temple, asked, what are doing? And I said then he replied, I’m practicing Dharma.
It’s good that you are circumambulating the temple, but wouldn’t it be better to practice Dharma. Then he thought maybe it means meditating. So he stopped circumambulating, and he start to sit down with cross leg and go, you know. Yeah. Cross down eyes and sit with cross leg.
So I meditate. Then Drom Tönpa met him again and asked, what are you doing? And he said, I’m practicing Dharma. So Drom Tönpa said, it’s good that you are meditating, but wouldn’t it be better to practice Dharma. So the man was confused and so he then he asked finally, he asked a question to Drom Tönpa What do you mean by practicing Dharma?
So Drom Tönpa replied, see, it is not these things. But what it means detach, make your mind free from the attachment and clinging to this life. Make your mind free, you know, happy, healthy. You see? Say say free from the attachment that clings to this life.
So as I explained before, you can understand from here, the root of all the problems of this life so it means you’re you’re making your mind free from the attachment, the clinging to this life, the root of all the problems, root of all the obstacles to Dharma, you know, all the problems. You see. You see, people people who practice Dharma didn’t all the obstacles from where all the obstacles come to practice Dharma. You didn’t do that practice, but I’m not practicing Dharma. Have all the problems, decide from where it comes. So you see So that’s what Drom Tönpa is saying.
So that’s so that’s same with Najuna said. The quotation is same. See, there’s a here clarifying what is what is Dharma practice means. So you can see so here, you can see so that is nonvirtue. The attachment clinging to this life.
That’s non-virtuous. That that that thought is nonvirtue. So the action done any action done with that thought is non virtue results in suffering. So but therefore therefore, negative karma. The negative karma is very vast.
It’s not just a in having killed animal or human beings or not just only these few things, not just that. So if we so if we think of a definition of non virtue, then you see, you watch from morning into night. Morning, you dress up, wash. Morning, when we dress up with water motivation. With attachment clinging to this life or without that.
So, you see, most of us, you see, attachment clinging to this life. When we check the motivation, when you dress up. When you wash, what’s the motivation? The attachment that came to this life. Then when you eat lunch, breakfast, lunch, dinner, or the drink, eating, attachment clinging to this life.
Then when you go to work, attachment clinging to this life. Again, become non virtue. Motivation, non virtue. Action, non virtue. Many hours of job, all become non virtue.
When I go to sleep, what is their motivation? Attachment, non virtue. So all the many hours sleep, we are non virtue. So twenty four hours, all the activity become then even even when we do even when we try to practice Dharma, prayer or meditate, then very easy. Then it’s very easy to become.
Even to retreat something, very easy to become worldly Dharma. For health, this life health, for long life, to get power or to become to get power or say for the say, to have some realization so that you’re being famous in the world or something like that, you see. Many followers or something like that. However, the root is, you know, seeing happiness with this life, you see. Motivation on virtue.
So that so if the motivation, even when we pray, when we meditate, when we do retreat, those times, when we are sadhanas, the we chant mantra. If the motivations, however, is do with your happiness this life, then you soil it. Then it does not become holy Dharma. See, even many years of doing retreat of deity, you see, even many years of doing a retreat deity, like three year retreat on deity like that, you know, even though the subject is tantra, dharma, subject dharma, but you are actually, it did not become Dharma. What you didn’t do with the renunciation of saṃsāra, you didn’t do with bodhicitta, you didn’t do with the right view.
So we didn’t do with the Lam Rim. So did the meditation for many years, deity. You see, so it didn’t become did not become even did not become even holy Dharma. So this all becomes non virtue. So that’s why there are stories born as spirit.
After you after many years, deity, then afterward, the person is born as a spirit with many arms, hands, like that happened in stories, sort of that. So if the motivation without the mental motivation, if your meditation whatever you do without depending on without depending on the practice of three principal aspects of the path, your motivation. Without being Lamrim, then just because it because it’s a deity, enlightened being, that’s it. The you visualize. So you do meditation.
Of his deity self is enlightened being. So you do meditation. You see the many years. So there are stories of born that they’re born as spirit, hungry ghost. So like that, that’s not the mistakes, not the problem outside of the deity, but the your the persons, you see, practice practice tantra deity, but without the Lam Rim.
It depends on the path enlightenment. So it didn’t become Dharma. If it had become holy Dharma, how can one be born as a spirit? No way, you see. So that So therefore, negative karma.
You have to understand negative karma. You can see by by examining everything we can negative karma twenty four hours hour activity, you see. Even the prayer when you do meditation. If it is a motivation is same, then it’s all the non virtue. You see like that.
So so negative karma is very extensive. It’s not just those few negative not just the ten non virtuous action. So therefore we need so much practice purification. And it come not only this life from beginning, let’s say, past lives that which we haven’t purified, which we’ve not finished experiencing. So therefore, here now, therefore, practicing lamrim, the life living in the lamrim, mind living in the lamrim become the became the most I say, mind living lamrim, mind living Dharma become the become the most important in the life.
Most important thing in it the most important thing than anything in the life. Friend, a friend, money, you see, job, mind living in the practice of lamrim, mind living in lamrim Dharma, because the first thing most important than than anything else than anything else what is needed in life. So therefore, one need to learn need to learn Dharma. To practice, one must learn. Without learning from a teacher, cannot, as you want to have, say, clear, say, complete depth and understanding of Dharma, the path to liberation, to enlightenment, sort of that.
Yeah. So here, not just to eat your only happiness, not just that that that Here, you see, to I see, yourself to be free from saṃsāra, to end all the sufferings of saṃsāra. So you need to learn the whole path. And then especially the two are saying, to liberate numberless sentient beings from the oceans of saṃsāra suffering and bring them to enlightenment. You need to develop the whole path in this life.
So when study, one need to learn Dharma, the whole path of enlightenment. So that So so that’s the reason why we set up that’s the reason why we set up that’s why we have meditation centers and then teachers teachers teachers, they who did extensive study on the Buddhist philosophy, you see, then provided to give teachings. So that’s the so they had the that’s the whole purpose of that. So here’s all the so here we have all the conditions you see to learn Dharma and to practice. So that so one thing to what I emphasize is if it doesn’t know what is Dharma or what Dharma, you see then you know that negative karma is very extensive.
Almost everything of whatever we do there, you see. And with sincere heart, compassion, you see, we give some help to others. Go to become Dharma, pure Dharma. It’s not done for yourself. And you see the making prostration offering, you know, to the Buddha, the statues and so forth.
They become Dharma. I think even even that done with attachment thing to this life, it become Dharma, not pure Dharma. It become Dharma, but not pure Dharma. In that case, it become dharma, but not pure dharma. So you see, those exceptional actions, those things are exceptional actions due to the power of the holy object.
Due not not from your motivation side, your your motivation is non virtue, but from side of power from the side of the whole object due to the power of the whole object they become dharma. But not pure dharma. But otherwise all the rest, none. Total non virtue. So the so definition of dharma, you see, so that so it’s same.
Another definite another definition of dharma is any action that which is any action that that become remedy to the delusion is dharma. If it is if it does not become if if your action does not become remedy to delusion, then it’s not dharma. So to become a remedy to become a remedy to dharma. As I said, become a remedy what is it? To become remedy dharma.
To become a remedy to the delusions doesn’t mean to all the delusions. Again, doesn’t mean to all the delusions. So here, this so you see. The with a detached mind, detached to this life. Then, during prayer meditation activities, you see, but but seeing happiness with life.
So that action does not become antidote to delusion. Which delusion? Attachment to this life. Doesn’t mean everybody has to become limited to all the delusions. It becomes antidote to the delusion, the attachment to this life.
So that’s why that definition does do fit here. Or the other one, definition of dharma, is seeing happiness beyond from this life. Any action that causes happiness beyond from this life, this dharma. If we are talking about the motivation, then thought seeking happiness beyond from this life is dharma. So same.
So that that is all a fit. You see? So whichever definition whichever way you present it, you know, dharma, it fits. You see, nothing contradictory. It fits the detachment of this life, you see.
See, know, innate with one does become is dharma. So all whichever way you present it, it’s you see, always this becomes dharma. So that’s example, the root of saṃsāra is ignorance. So this this thought of seeking thought detached to this life, but seeking happiness with life. Even bodhicitta itself doesn’t does not become a remedy direct remedy to the root of saṃsāra, ignorance.
Ignorance is delusion, but it does not become direct remedy to that. So any action become a a a a a a remedy for the say, remedy towards the delusion as a become Dharma. Not necessarily every single delusion. The the motivation. So, say, there’s one delusion that that that that becomes antidote to that.
Yeah. So maybe So so those who are taking refuge are then two or three prostrations. First, there is the Guru Puja thangka. There’s a painting of the statue or whatever. And I think actually living Guru, merit field Buddha, the two, three, session.
Then visualize the lama, picture of the merit field. Then then in the actual ceremony, you can kneel down if you can. Otherwise, just sit in chair. Have to understand taking refuge, which means it’s a fundamental method to liberate yourself from the oceans of saṃsāra from the cycle of death and rebirth from the cycle of death and rebirth, from the bondage of the delusion karma, to be free from a cycle of death cycle of death into birth or the whole whole entire suffering. That we free from that.
To to oneself to be free from that, and then to achieve great liberation, enlightenment for sentient beings. So one has to understand the taking refuge for taking refuge for that. It’s not sort of cost it’s not such a Buddhist custom or not like that. That’s that that’s there’s a way there’s a really serious serious need. There’s this because this is because delusion, the ignorance anger attachment, then action motivated by that is karma.
And the suffering, saṃsāra, continuation did not have beginning. Beginningless time, we have been suffering. So to now to end, to stop that, end that, for that purpose. Yeah. That is the purpose of taking refuge.
So the reason to take refuge is very vast. What I said is that do prostration, then go back to sit on chair, and in the actual ceremony, those who can kneel down can kneel down. Or else sit on chair. It’s okay. At the moment, if you don’t kneel, it may be painful.
So you can just sit like that and then that’s okay. Then during the ceremony, those who can you kneel down. Is that okay? Just sit and sit like that. Isn’t it? So no problem.
That that. Mhmm. So as I started to talk, benefit the I say the life purpose of having human body is to benefit others I mentioned before. I was talking about the the long life initiation. Now think this way.
You and two people, who is more important? Two sentient beings, you know? Who is more precious? Who is more important? Of course, two people is more numbers, so they’re more important than yourself.
So two people’s need, their happiness is more important than your than your your need. You see, who’s one person’s, you know, happiness. Okay? So their need is more important than yours. So therefore, you’re working you’re working you’re working just only for you’re working for just one person’s happiness.
Who is the only who isn’t who isn’t not somebody else, it’s yourself. And you’re working for these two people’s happiness. It’s become much more important. First, make that clear. You’re working for these two people’s happiness is more important.
So if you put these two people, more number, those are more important. Okay? Oh, so now ten people, you are working the ten people, more number, so much more important. You see? Then they need happiness much more important.
So you are working for the ten people’s happiness become much more important. You see? So now one hundred people one hundred people is much more important by number, and they need to obtain they need happiness much more important. See, it’s so much more important. They’re not hundreds of people.
So you are working you are dedicating your life. You are working for this one hundred people to help their happiness so much more much more important. Okay? So now now, numberless. There you see the others for numberless.
The numberless human beings, the numberless the numberless human beings, even just maybe. So now you are now become most important to see. And they need they need the most important. Then you are need to see. So yourself to one person is nothing.
How much even you achieve liberation is nothing surprise. If you are in the hell, you are not surprise. One one being that you are self. But this here So they need happiness, the most important. So you are working for the happiness.
It’s unbelievable. So how important is how important is but there’s nothing more important than your life. Now, the numberless hell beings on top of that. Their need, of course, is most important — happiness. The unbelievable, most unbelievable suffering.
So you’re working for their happiness. Freedom from suffering, that’s most important. How that urgency, most important. You see? Then the numberless hungry ghosts.
Of course, most important. By number, the most. Numberless. So their obtaining happiness is the most important. So you are working for their happiness, numberless hungry ghosts.
That’s that’s most urgency, how important freedom from suffering and perfect happiness. So important. Now numb animals are numberless. Even the ants, numberless. Each type of animal is numberless.
Fish, numberless. Flies, numberless. So, you see, animals, let’s say, is having animals, basically, in different universes, not only in this world. Even this world is uncomfortable. So so they are probably most numerous — animals.
So they need to be free, that is most important. You know, freedom comes free from suffering and it’s happiness. So you are working for numberless animals, then most urgency, most important. Help. See, you are helping.
So same. Then there are numberless demi-gods. The numberless. You see, by number they are most important, and then their needs become most important. So you’re working for their happiness, which becomes most important.
So then then numberless intermediate state beings numberless they are numberless. So most important. They need to be most important. Freedom from suffering and happiness. So you are, you see, working for them, the most important thing.
So then now here, you’ve now here, you see, you abandon all this, you work for only yourself. You know, you you think about only yourself, your happiness, your own problem, how it is. Now, so selfish. That’s so sad. So sad.
You know? And then you have received you you don’t have you’re not in the lower realms. Not in the lower realms. You are human human. You have received a human precious human body where where you where you have unbelievable opportunity to achieve any happiness you want for yourself, to cause any happiness to other sentient beings, of this life to others, happiness of future lives to others, liberation from saṃsāra to others, enlightenment to others.
So you can cause all this happiness to number the sentient beings with this human body, but you don’t do that. You see? And only think of oneself. You know, see a person living only for oneself. So now how that is so how that is so I say, how’s it?
Say, it’s like it’s like bodhisattvas. You know? Bodhisattvas, if they have to suffer, they have died, they have to be born in hell realm for sentient beings, you know, incredible bliss and joy. For them, achieving liberation for oneself is like something disgusting. It’s like a used used toilet paper, you know, that you throw say, that you disgusting, you know, you throw away.
You see, like in text, it says, you know, it’s a it’s like, you spit it. Say, you know, you spit on it, you see that, you see, you discard it, throw it away. So it is like that used toilet paper. This is like, you see.
So so it’s a Bodhisattva, you see, for whom achieving great liberation for oneself even though there have everlasting happiness. But but the way the Bodhisattva thinks about that is like this. So here, it become incredibly disgusting. The cherishing I, seeking what happens only for myself is here. So living life living life see, with this with this precious human body which gives all opportunity.
So that they can see that’s great, most terrible, terrible. I say, you know, say, the greatest loss or nothing more there’s nothing great loss in life than that to say. So so therefore now, So by number, you see, then other sentence makes a numberless. Even it’s real. So so therefore, in your life, there’s nobody to cherish except other sentient beings.
There’s nobody to work for except other sentient beings. You see, like that. Then, yeah. Mention it. So, a life becomes most this is the happiest life, most enjoyable life, you see, by cherishing and living the life of working for the others who are noblest and the noblest, you know, even each rhythm of what happens.
There’s nothing more happy life like that than that. Now, not only that. The one person to you the the one person, one animal, one insect, You one and one. The one person, one animal, even the insect. And you.
Who is more important? Who is more precious? That by cherish see, if you cherish say, if you cherish the sentient being, the what is human being, what is inside. You achieve enlightenment. You receive enlightenment.
You achieve enlightenment. There’s enlightenment for you. If you if you don’t cherish this this person or this insect, there’s no there’s no enlightenment. So it makes huge makes huge differences in the result. Cherishing this person or this insight, there’s enlightenment.
If you don’t cherish even it’s one, this person, this insight. You see, Even cherishing this one sentient being. If you don’t cherish, there’s no enlightenment. Can’t achieve the perfect quality of cessation or the obscurations, mis mistaken states of mind, perfect qualities of realizations. The enlightenment cannot achieve.
Can’t can’t complete the works for self, can’t complete the works for others. So if you cherish this one sentient being, there’s enlightenment. He achieved the you achieve enlightenment through the whole path, the whole Mahāyāna path. You see, the whole realization, all the qualities of Mahāyāna path, all the Buddhist qualities, the Buddhist infinite qualities, what they have, the body, the holy body and mind, you achieve all this from this sentient being if you cherish.
So this sentient being, whether it’s animal or it’s human being, is the most precious. It’s the most precious, kindest, most precious one in your life. So therefore now, even so therefore now, even you see, little see, cherish. But here, then they need why cherish? You see?
So because it is yeah. Why why we cherish money? Why we cherish dollars? Because the impression is why? Because you can do so many things.
You can buy food, you know, you can buy you can buy, say, noodles, noodles, you can buy noodles, you can buy, say, anyway, I’m joking. But you can do many thing, you know, you can do many things. You can get many comfort, pleasures from that. So you got this important to see, precious, the money. Job.
Job is money. So now here now here, this sentient being. Now here, this sentient being more precious than whole sky filled with dollars or pound. Let’s say, whole sky filled with gold, diamond, grind even which grind the the most precious one among the material possession which grinding jewel. You see, this is being this one is something more for you.
Most precious one, then sky filled with wish-granting jewels. If you have a wish-granting jewel, then on the fifteenth, if you put it on top of the banner on the roof, then you pray you get all the material possessions, all the sense, you know, external enjoyment. So that’s regarded most precious one among the material possession. It’s a golden diamond and so forth. So now here, so now, with that much wealth, you know, even that much of woodgrind jewel, you cannot generate com you can’t generate compassion on them because they don’t have suffering.
They don’t have mind. They don’t have suffering. So you can’t generate compassion on them. You see? But you can generate compassion to to this insect, to this person.
So from that compassion, we generate bodhicitta. By generating bodhicitta, we enter the mind part, which all the realization of the mind path, and all the bodhisattva’s qualities, the buddha’s qualities, infinite, countless qualities of buddha’s holy body, speech and mind. Complete able to complete the collection of merit, able to achieve two kayas. And able to do able to do oceans of benefit, you know, without a trace of mistake to every sentient being, to number the sentient beings until everyone is brought to enlightenment without effort, without effort, spontaneously. So all this, what you are able to do, it’s come from the kindness of this person.
This is this this insect, this animal — you know, was able to free them from suffering by generating compassion to them, to them, I mean, to this sentient being. So therefore now, this is a therefore this insect or this person is more precious to you than whole sky filled with wish-granting jewels. All that is nothing. The value is nothing compared to one person, to one sentient being, a person or animal, even your enemy. You see?
So that’s who is who hate you, who criticize you. So now here, most precious one than anything else. It’s even wish-granting jewels filling the whole sky. Okay? So now so now here, doing with this thought, it is cherishing.
This this one, even one sentient being. And any help, even small comfort you can offer, it’s incredible joy. Even small benefit you can offer, it’s incredible joy in your life, you see, to you. Makes your life makes your life so meaningful. Even a small benefit.
So so therefore now so therefore now, you see, dedicating your life, living your life even for the one sentient being cherished and free from suffering to achieve achieve happiness. You see, not only happiness in life, happiness in future life, liberation of saṃsāra, enlightenment, the ultimate happiness. So to help, you see, to benefit this, what there is greater joy, you know, meaningful life than this. There’s nothing. So now so every sentient beings every sentient beings are like this.
Every single hell beings, every single hungry animal, Every single in the message, everyone is the most kind, the most precious one in also life. See, so the so the cherishing comes naturally. You see, there’s nothing to there’s nobody cherish others. Cherishing I, self-cherishing, is opening the door for all the problems. As in the Guru Puja, Buddha’s teaching says, it’s a once on experience.
You know, whole world problem come from cherishing eye, the self-cherishing thought. And it was a personal problem or you see, whole global problem. So, however, here, it’s opening the door for all the problems, all the obstacles, undesirable. Even the obstacle in business, whatever, help, everything, including disease. Anyway so you see, so therefore and the eye therefore, the eye, it all the sufferings come from the eye.
So that’s the eye is to be let go forever. And all the happiness, all your happiness, all the happiness came from others, received from others. All the past, present — which have come from others. So what we call others, even one is an object to be cherished forever. So no question, the numberless other living beings.
So so this is this is the this is the so this is the this is the let’s say this is the say, very special reason to take refuge to the Dharma Sangha. Not just only taking refuge, yourself to be to not be born lower realm, yourself to be free from saṃsāra. That is that is, of course, a very important reason to be to take refuge. But now here, much more special, you see, for happiness of sentient beings who are numberless, equal the limitless sky. You see?
Sorry. Yeah. To free them from all the suffering causes, to bring them to enlightenment. So it is what they need. So this is what they need, and this is what one should do to benefit others.
And why? Because this time you have you see the human body, perfect human especially perfect human body. You can learn Dharma, understand meaning. You see, and you have met a virtuous friend, a virtuous friend, guiding the path. You have met Dharma.
So you have all the opportunity to practice Dharma, to develop mind and path. You see, to be able to help them. So you have all the opportunities. So therefore you have responsibility from that aspect. You have responsibility to free numberless sentient beings from the suffering causes during the enlightenment.
See, also from that side. Without talking about the kindness of others, how they’re precious, just from that side, that you have all the opportunities in this life to help others, to actually help. So to be able to enlighten others, first, one needs to be enlightened. They need to achieve the state of omniscient mind to be able to see directly on the sentient beings, their characteristic mind, karma, their wishes, everything.
And then every single methods that fits to them exactly to bring them from happiness to happiness, to enlightenment. So therefore, one need to be enlightened in our omniscient mind. Need to have perfect, need to have all the qualities to benefit the world, to others. So that is the best reason, the best purpose to take refuge. You know?
The high highest, most noble purpose. And then, you see, then you see yourself to be free from all the suffering of saṃsāra, suffering of pain, you know, the for example, not only the gross suffering, but human beings, you know, suffering with birth, all the age, sicknesses, and death, then unable to find the desirable object, all those sufferings. After I have found, then what if he has to separate from, unable to get satisfaction, all these sufferings suffer from pain. Then, See. The major suffering, the suffering of death, the suffering of falling down from higher realms.
There are major sufferings. There’s a major suffering of the death. This is then the five major suffering of death, then five preceding signs of death. So knowing at that time, they recall karma, they remember from where they came and such a realm. They were incredible.
Billions of times much more greater enjoyment than human beings’ comfort. Then then they are seeing they have to leave that realm and the lower realm or human realm or where there’s no all this comfort, you see, as they have. So they have incredible what they fear, like mentally hell. So the teachings say mentally they they was they suffer their suffering is greater than the hell realm beings’, you know, suffering. So like that.
So the suffering pain. Yeah. Once something will perform all the some suffering the suffering of change, the temporary some sort of pleasures. The sexual pleasure or the sleeping pleasure or the, you know, music pleasure, how about the, you know, food pleasure, high from substances. Those enjoyment, you see, has some sort of pleasure.
That’s it. For when you don’t analyze, it appears a pleasure for our hallucinating mind. But if you if you if you analyze, if you meditate, if you analyze that that feeling that that you label pleasure and believe pleasure, with wisdom you discover only suffering. No happiness, only suffering. Pure suffering.
You see only suffering by analyzing. But when you don’t analyze, it looks like pleasure. So you are hallucinated. You see, which is suffering, you are hallucinating it as pleasure. Because because the base, the feeling the base, that which is the base to be labeled pleasure is only suffering.
Because another suffering stopped from being great. You see, another suffering began. So before it become worse, you see, increase. So so that unnoticeable, I would say, not aware, I would say, not realize, not discovered. So then it’s a label of pleasure.
You see? Then when it increase and become and then when it become unbearable, then suffering. Then become later it becomes suffering pain by continuing the action. So like that.