The Disadvantages of Samsara

Because of our karma which leads to the ripening of certain experiences, the wheel of conditioned existence continually turns. This is samsara. Actions and karma accumulate, and through this experiences manifest. When positive actions are predominant, one will experience a more or less joyful result. When negative actions predominate, one will mainly experience suffering. In this way, within samsara one differentiates between six different kinds of experiences or states of existence: paranoia realms, ghost states, animal existences, human existence, half-god, and god states.

Regardless of which of these situations one observes, one finds nothing but suffering. Samsara is nothing but suffering because it is simply the result of accumulated actions. We can take a quick look at the six states in order to gain some insight into what it is like to live in each.

The paranoia state is not just a realm into which one is born. It is the name for a state of mind which is further divided into various sub-realms. There are, for example, eighteen different hell realms. In eight of these, beings suffer primarily from intense heat, and in eight others, they suffer predominantly from extreme cold. There are two more hell realms similar to these, making a total of eighteen. In all of these states nothing but heat and cold is experienced.

One could think that there is indeed great suffering in the paranoia realms but that the other realms may not be so bad. One should then take a look at what is experienced in the ghost worlds. The "hungry ghosts" born in these states suffer greatly from hunger and thirst. In one description of this realm it is said that in a hundred years time, a hungry ghost will not once hear the word "nourishment" or "water" and has absolutely no means of obtaining either. Hungry ghosts are described as having stomachs as big as mountains and mouths as small as a single hair. It is totally impossible for them to obtain nourishment to pacify their hunger and thirst. Even when they do find food or water, in the same moment they are about to drink or eat it, it is transformed into something repulsive like blood or pus. This is their prevailing experience.

Once again, one could think that things aren't so bad in the animal realm. However, when one takes a look at the situation, again one only finds suffering. It is easy to see how much suffering animals in water and on land experience, how they are constantly hunted and misused. These realms are called the three "lower" realms because suffering is very dominant there and of quite brutal nature. However, we really don't find anything but suffering in the so-called "higher" realms either. For example, the predominant problem with the asuras or half-gods is jealousy. They see the pleasant experiences of the gods and are envious because their own experiences pale in comparison. Therefore, they are continually fighting against the gods, but they never win. They are always the losers and are continually jealous. This is what conditions their suffering.

However, even the real gods suffer. Although they have a lot of fun during their lives, they experience a great amount of suffering before their death because they become aware that they are dying seven days beforehand. Seven days in a god realm is equal to seven human years. The gods see where they will be reborn after their death, and because they have used up all their good karma they will fall into the lower realms. During the process of decay that occurs as their death approaches, they recognize certain signs. For example, the flowers that adorn their bodies begin to wilt and their bodies begin to smell bad. Thus the suffering pervades the god realm as well.

Finally, in the human realm one experiences the suffering of birth, old age, sickness and death.

Hence, regardless of which realm of existence one looks at, one sees that suffering and samsara are one and the same. One can compare samsara with sitting on the top of a needle. There is not one moment without suffering.

The four thoughts that turn the mind from samsara are very important for us. Many of the old masters have said, "The four preliminary practices are more profound than the main practice." For one's own development in dharma practice it is extremely important to take the time to develop a clear understanding of these fundamental views. After one has gone through every detail and understood the explanations of the "precious human body," one can then fully appreciate it. Next, one goes over "impermanence." When one has considered this thoroughly, one naturally understands how karma works, how samsara functions, and the suffering that exists in the various realms of existence.

When one has developed these fundamental views, one possesses a solid foundation on which to build one's dharma practice, namely, the "four special preliminary practices" - prostrations, diamond mind, mandala offerings, and guru yoga. Upon this firm base, one is able to let direct realization arise. If one doesn't take time to build a strong foundation it could be difficult to achieve the desired result of all these practices. It is like building a house. Without a good foundation, the house could very easily collapse.

There is a lot more to explain regarding this topic, but I ask you to keep in your mind what has been said here. Being in samsara means suffering. We should, however, be glad that we had the karma to be reborn with a precious human body. This is a fortunate situation because it means that we have excellent possibilities that are not found in other realms of existence. We have a certain amount of freedom insofar as we are able to discriminate between good and harmful actions. We are able to give up negativity and to concentrate on positive actions. If we practice being useful through this life, we will be able to attain a state of liberation from samsara. If, on the other hand, we don't bother with positive actions or practicing the dharma and continue to act negatively, then we will also get the corresponding result and we will not be able to free ourselves from samsara. We will continue with the never-ending cycle of rebirth in one state of existence or another.

For this reason, we should really be aware of the great opportunity here and now and do our very best to use it while we can. Take the time to study dharma and to practice. This is useful and I want to encourage you to continue doing it. Do not ever be discouraged in your dharma practice.

Reproduced here with kind permission.
Talk originally appeared in :

Buddhism Today, Vol.5, 1998
Copyright ©1998 Kamtsang Choling USA