20. THE SPECIFIC SUFFERINGS OF THE DIFFERENT REALMS

THE NEXT PRACTICE is the contemplation on the sufferings specific to the various realms in this cycle of existence. Let us leave aside the question of sufferings in the lower realms, as even when one has taken rebirth as a human being, one undergoes eight types of suffering. Reflection on these is very important, because as human sufferings are something that one can recognize through experience, when one develops renunciation on their basis it is much stronger than if it were on the basis of a contemplation on other forms of sufferings that one cannot see at all. So one can develop deep renunciation on the basis of just the observable sufferings of human beings. These sufferings are very extensively explained in Lamrim Chenmo.

In the realm of demi-gods one is tormented by jealousy. Even for human beings, when they are under a strong influence of jealousy, such as that toward a neighbor, there is no room for happiness. The devas have the sufferings of combat with the demi-gods, and they also undergo acute sufferings when they are separated from the happy life of the deva realms. Although temporarily there are no obvious or manifest sufferings in the form and formless realms, since the beings there are under the influence of contaminated actions and delusions, the peaceful state enjoyed there is not permanent.

In short, your own contaminated aggregates, the body and mind, serve as the basis for the manifest sufferings of this life, and they also bring about the experiences of the suffering of sufferings and the changeable sufferings, not only in this lifetime but also in the future. Thus you should make the request to the spiritual master that you be totally free from the contaminated aggregates.

Having reflected on and contemplated the general and specific sufferings of cyclic existence, particularly emphasizing the sufferings of human beings which are very observable and also reflecting upon the destructive nature of the delusions, you will gradually see—due to the force of familiarity and meditation—all the worldly attractions as miserable and under the influence of contaminated actions and delusions. You will be able to see the pointlessness and futility of all worldly attractions. Let us make an analogy. When Tibetans visit Tibet under Chinese rule, even when they see new buildings such as hotels, schools, and so forth, they immediately think that these are nothing to be admired, in light of the whole country being under a repressive occupation. Similarly, you will have a conviction that worldly attractions will not be worth much due to their being under the domination of delusions and actions.

As a result of such a perception, you will get to a point where the wish to achieve liberation will come about spontaneously and naturally without any conscious effort on your part. This marks the point of having trained your mind in the stages of the path common to the middling scope. The criterion of having trained the mind in the stages of the path common to the practitioners of the small scope is being able to overcome attraction to the affairs of this lifetime and being able to develop concern for the affairs of one’s future life. The criterion of having trained one’s mind in the stages of the path common to the middling scope is generating an attitude spontaneously and naturally seeking to achieve liberation, through the force of seeing all cyclic existence in its suffering nature.