【Further Meditation on Suffering 希求解脱】The suffering of conditionality 行苦

【Further Meditation on Suffering】- The suffering of conditionality

【Because the aggregates are firmly embedded in the dysfunctional tendencies of suffering and the afflictions, 】

Within the aggregates, there is the root of suffering, which is the "dysfunctional tendencies of suffering and the afflictions." These are right inside the aggregates, right inside them. Hence, this is called "the suffering of conditionality." Even though it has not manifested, but that at all times, it will ceaselessly propel forward. Since it will ceaselessly propel forward, it will not abide at the present moment where there seems to be no suffering. But it is not the case where there really is no suffering but that that there aren't great sufferings [now]. However as it keeps propelling forward, as it meets up with the right conditions, ah! This suffering nature will immediately be exposed. And these conditions are what we have accumulated from endless eons ago. We have no idea how many conditions there are. This is what we need to understand. Therefore, to truly speak of the various types of sufferings, what we should finally come to recognize is to recognize that: Oh! This is where things originate from. This is the miserable heavy burden of cyclic existence. Therefore, this is where we should apply remedy. Hence, regarding this point, if you do not recognize it, then there is no root to any of the Buddhism [that you learn]. There is no basis to establish it.

SOURCE 来源 :

72A 03’35” Vol 9 of Master Jih-Chang’s Discourse P254 L4
English Lamrim Vol 1 P291

日常师父法语📡72A 03’35” 手抄稿第9册P254 L4

希求解脱 : 行苦

【以此蕴中有苦烦恼粗重安住，故为行苦。】

在这个蕴当中，就是这个苦的根本是“烦恼粗重”，就在这个里头，就在这个里头，所以这个叫作“行苦”。眼前虽然没现出来，但是它随时一直在向前不停的；既然不停的话, 并不安住在眼前好像不苦那个阶段。不是真的不苦哦，只是好像没有受大苦，但是一直推动的话，它随时遇到缘，哪！那个苦性就马上显发出来。而这个缘也就是我们无量劫以来集的，不晓得多多少少，这个是我们要了解的。所以真正讲的这个苦的种种，最后我们要认识的，就是认识说：哦！原来就在这个上头，这个是我们生死大痛苦的重担，所以要对治的就在这个地方。所以关于这一点你不认识的话，那所有的佛法无根本，没有建立处。