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Buddhist cosmology is the description of the 31 planes of existence in samsara according to the Sutta Pitaka of the Theravada Pali Canon and commentaries.
Theravada Buddhist cosmology describes the 31 planes of existence in which rebirth takes place. The order of the planes are found in various discourses of Gautama Buddha in the Sutta Pitaka. For example, in the Saleyyaka Sutta of the Majjhima Nikaya the Buddha mentioned the planes above the human plane in ascending order. [1] In several suttas in the Anguttara Nikaya, the Buddha described the causes of rebirth in these planes in the same order. In Buddhism, the devas are not immortal gods that play a creative role in the cosmic process. They are simply elevated beings who had been reborn in the celestial planes as a result of their words, thoughts, and actions. Usually, they are just as much in bondage to delusion and desire as human beings, and as in need of guidance from the Enlightened One. The Buddha is the "teacher of devas and humans (satthadevamanussanam). The devas came to visit the Buddha in the night. The Devatasamyutta and the Devaputtasamyutta of the Samyutta Nikaya gives a record of their conversations. The devaputtas are young devas newly arisen in heavenly planes, and devatas are mature deities. [2]
The data for the 31 planes of existence in samsara are compiled from the Majjhima Nikaya, Anguttara Nikaya, Samyutta Nikaya, Digha Nikaya, Khuddaka Nikaya, and others. The 31 planes of existence can be perceived by a Buddha's Divine eye (dibbacakkhu) and some of his awakened disciples through the development of jhana meditation. According to the suttas, a Buddha can access all these planes and know all his past lives as well as those of other beings.
In the Maha-Saccaka Sutta of the Majjhima Nikaya of the Pali Canon, Gautama Buddha said:
When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the passing away & reappearance of beings. I saw — by means of the divine eye, purified & surpassing the human — beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: 'These beings — who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings — who were endowed with good conduct of body, speech & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus — by means of the divine eye, purified & surpassing the human — I saw beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma. [3]
In the Itivuttaka edition of the Khuddaka Nikaya and in the Māpuññabhāyi Sutta of the Anguttara Nikaya, the Buddha told about his past lives:
Whenever the eon contracted I reached the "Plane of Streaming Radiance", and when the eon expanded I arose in an empty divine mansion. And there I was Brahma, the great Brahma, the unvanquished victor, the all-seeing, the all-powerful. Thirty-six times I was Sakka, ruler of the devas. And many hundreds of times I was a wheel-turning monarch, righteous, a king of righteousness, conqueror of the four regions of the earth, maintaining stability in the land, in possession of the seven treasures. [4] [5]
The process by which sentient beings migrate from one state of existence to another is dependent on causes and conditions. The three causes are giving or charity, moral conduct, meditative development, and their opposites. Rebirth in the Kama-loka depends on a person's moral conduct and practice of giving. Rebirth in the Rupa-loka and Arupa-loka also requires meditation development. Liberation from all rebirth requires wisdom in addition to moral conduct and meditation.
About the cycle of rebirth, Bhikkhu Bodhi, a scholar monk who has translated numerous texts from the Pali Canon, writes that beyond all planes of existence is the unconditioned Nibbana, the final goal of the Buddha's teaching:
A blissful heavenly rebirth, however, is not the final purpose for which the Buddha taught the Dhamma. At best it is only a temporary way station. The ultimate goal is the cessation of suffering, and the bliss of the heavens, no matter how blissful, is not the same as the cessation of suffering. According to the Buddha's teaching, all states of existence within the round of rebirths, even the heavens, are transient, unreliable, bound up with pain. Thus, the ultimate aim of the Dhamma is nothing short of liberation, which means total release from the round of rebirth and death. [6]
Liberation from the rounds of rebirth requires more than just meditation achievement. It is necessary to apply Yoniso Manasikara after emerging from Samma Samadhi (1st to 4th jhana) in order to arrive at a breakthrough by wisdom. The Udana shows that after emerging from the jhanas , the Buddha directed his attention to the cause of dukkha and the way leading to its cessation. This process culminates in the discovery of Pratītyasamutpāda (dependent origination) and the Four Noble Truths.
When the seven days had come to a close, the Exalted One arose from the state of trance and in the first watch of the night, thoroughly thought out the chain of cause and effect, in direct order, thus; "If there is this (state), another (state) arises, by the arising of this (state), a (state) is produced, that is to say: "From Ignorance spring Fabrications, from Fabrications springs Consciousness, from Consciousness spring Mind and Material Form, from Mind and Material Form, the six Organs of Sense, from the six Organs of Sense, Contact, from Contact, Sensations, from Sensations, Desire, from Desire, Attachment, from Attachment, Becoming, from Becoming, Birth, from Birth spring Decay, Death, Sorrow, Lamentation, Pain, Grief and Despair. Thus, the whole mass of suffering originates". [7]
"By the destruction of Ignorance, Fabrications are destroyed, by the destruction of Fabrications, Consciousness is destroyed, by the destruction of Consciousness, Mind and Material Form are destroyed, by the destruction of Mind and Material Form, the six Organs of Sense are destroyed, by the destruction of the six Organs of Sense, Contact is destroyed, by the destruction of Contact, Sensations are destroyed, by the destruction of Sensations, Desire is destroyed, by the destruction of Desire, Attachment is destroyed, by the destruction of Attachment, Becoming is destroyed, by the destruction of Becoming, Birth is destroyed, and by the destruction of Birth, Decay, Death, Sorrow, Lamentation, Pain, Grief and Despair are destroyed. Thus, the whole mass of suffering is brought to an end." [8]
The immaterial or formless realm (arupa loka) includes four planes into which beings are born as a result of attaining the Four Formless Jhana arūpadhyānas . The inhabitants of these realms are possessed entirely of mind. Having no physical form or location, they are unable to hear Dhamma teachings. They achieve this by attaining the formless jhana levels in a previous life, and now enjoy the fruits ( vipāka ) of the good karma of that accomplishment for a period before rebirth in a lower plane again. They do not interact with the rest of the universe.
The fine material realm (rupa-loka) consists of sixteen planes. Beings are reborn into these planes as a result of attaining the form jhanas . The prevalent mode of experience here is meditative rather than sensory. They have bodies made of fine matter. The sixteen planes correspond to the attainment of the four form jhanas. The devas of the rupa-loka have physical forms, but are sexless and passionless. Beings in the lower planes are not able to see beings in planes higher than theirs. The beings of the Form realm are not subject to the extremes of pleasure and pain, or governed by desires for things pleasing to the senses, as the beings of the Kāma-loka are. The bodies of Form realm beings do not have sexual distinctions. Like the beings of the Arupa-loka, the dwellers in the Rupa-loka have minds corresponding to the dhyānas (Pāli: jhānas). In their case it is the four lower jhanas or rūpadhyānas .
Related Sutta : Jhana Sutta from the Anguttara Nikaya
The Pure Abodes are distinct from the other worlds of the rupa-loka in that they do not house beings who have been born there through ordinary merit or meditative attainments. Birth in these five realms are a result of attaining the fruit of non-returning or Anagami , the third level of enlightenment. These Pure Abodes are accessible only to those who have destroyed the lower five fetters, consisting of self-view, sceptical doubt, clinging to rites and ceremonies, sense desires, and ill-will. [11] They will destroy their remaining fetters of craving for fine material existence, craving for immaterial existence, conceit, restlessness and ignorance during their existence in the Pure Abodes. Those who take rebirth here are called "non-returners" because they do not return from that world, but attain final nibbana there without coming back. They guard and protect Buddhism on earth, and will pass into enlightenment as Arhats when they pass away from the Suddhavasa worlds. According to the Ayacana Sutta, among its inhabitants is Brahma Sahampati, who begs the Buddha to teach Dhamma to the world.
The five Pure Abodes are:
These two realms are a result of attaining the fourth jhana. They remain in the tranquil state attained in the 4th Jhana, and is characterized by equanimity (upekṣā).
These three realms are a result of attaining the third jhana. The mental state of the devas of these worlds corresponds to the third jhana, and is characterized by a quiet joy (sukha). These devas have bodies that radiate a steady light.
These three are a result of attaining the second jhana. The mental state of the devas of the Ābhāsvara worlds corresponds to the second dhyāna, and is characterized by delight (prīti) as well as joy (sukha).
The mental state of the devas of the Brahmā worlds corresponds to the first jhana. Like all beings, the brahmas are still tied to the cycle of rebirth, though sometimes they forget this and imagine themselves to be immortal. The Buddha said "The devas of Brahma's retinue, monks, have a life-span of an eon. A run-of-the-mill person having stayed there, having used up all the life-span of those devas, goes to hell, to the animal womb, to the state of the hungry shades." [15]
One way to rebirth in the brahma world is mastery over the first jhana. Another is through meditations on loving kindness, compassion, altruistic joy, and equanimity. According to the Subha Sutta, the Brahmin Subha asked the Buddha to teach him how to be born in the world of Brahma. And the Buddha said to him:
Then young man, listen carefully I will tell.’ The young man agreed and the Blessed One said. The bhikkhu pervades one direction with thoughts of loving kindness, so too the second, the third, the fourth, above, below, across, in every respect, in all circumstances, the entire world, he pervades with the thought of loving kindness grown great and immeasurable without anger and ill will. Young man, when the release of the mind in loving kindness, is developed thus, none of the measured actions remain. Just as a clever drummer in no time would make known the message in the four directions. In the same manner, when the release of the mind in loving kindness, is developed thus, none of the measured actions remain. This is the method to be born with Brahma. Again the bhikkhu pervades one direction with the thought of compassion,…re…. with intrinsic joy,…re… with equanimity, so too the second, the third, the fourth, above, below, across, in every respect, in all circumstances, the entire world, he pervades with equanimity grown great and immeasurable without anger and ill will. Young man, when the release of the mind in equanimity, is developed thus, none of the measured actions remain. Just as a clever drummer in no time would make known the message in the four directions. In the same manner, when the release of the mind in equanimity is developed thus, none of the measured actions remain. This is the method to be born with Brahma. [16]
Related Sutta: Kevaddha Sutta
Birth into these heavenly planes takes place as a result of giving and moral discipline. The Sense-Sphere Realm is the lowest of the three realms. The driving force within this realm is sensual desire. These devas enjoy aesthetic pleasures, long life, beauty, and certain powers. The heavenly planes are not reserved only for good Buddhists. Anyone who has led a wholesome life can be born in them. People who believe in an "eternal heaven" may carry their belief to the deva plane and take the long life span there to be an eternal existence. Only those who have known the Dhamma will realize that, as these planes are impermanent, some day these sentient beings will fall away from them and be reborn elsewhere. The devas can help people by inclining their minds to wholesome acts, and people can help the devas by inviting them to rejoice in their meritorious deeds.
Related Suttas: Saleyyaka Sutta, Dana Sutta
These devas live in four heavens that float in the air, leaving them free from contact with the strife of the lower world.
The lower devas of the Kama-loka live on different parts of the mountain at the center of the world, Sumeru. They are even more passionate than the higher devas, and do not simply enjoy themselves but also engage in strife and fighting.
Related Suttas: Sakka-panha Sutta and the Sakka Samyutta (11th section of the Samyutta Nikaya) which also contains 25 short discourses connected with Sakka.
This is home to the four types of earthly demigod or nature-spirit: Gandhabba - the celestial musicians or fairies Yakkha - tree spirits of varying degrees of ethical purity. They are analogous to the goblins, trolls, ogres, and fairies of Western fairy tales. They inhabit remote areas such as forests, hills, and abandoned caves. Though living in misery they have the potential for awakening and can attain the path and fruits of the spiritual life.
Related Suttas: Yakkhasayutta of the Samyutta Nikaya.
According to the Atanatiya Sutta:
"There are non-humans who are fierce, violent, given to retaliation; those non-humans heed neither the (four) great kings, nor their ministers nor their attendants. They are called rebels against the (four) great kings. Even as in the kingdom of Magadha, the thieves heed neither the king of Magadha, nor the ministers, nor their attendants, and are called rebels against the king of Magadha, so there are non-humans who are fierce... (as before). They are called rebels against the (four) great kings."
Kumbhanda (dwarfs) Naga (dragons) Related Sutta: Maha-samya Sutta of the Digha Nikaya
probably also Garuda
Killing others lead to short life if one becomes reborn in the human plane instead of the four lower States of Deprivation. By abandoning the very acts of killing and harming, one gets to be reborn in a heavenly world. Alternatively, one gets to be reborn in the human world being endowed with long life.
Injuring of others beings can lead to rebirth in the States of Deprivation. Alternatively, the person comes back in the human plane as someone very sickly. Non-injuring of others leads to rebirth in good destinations. Alternatively, one comes back to the human plane enjoying good health.
The same goes for the following:
Related Suttas: Janussonin Sutta, Cula-kammavibhanga Sutta,
Rebirth into these planes results from unwholesome conduct. Beings reborn there have no moral sense and generally cannot create good kamma (karma). However, when the unwholesome kamma that brought them to these planes is exhausted, some stored good kamma can bring them rebirth in some other plane. Only stream-enterers and other ariyans can be sure they will never again be born in these planes of misery.
Related sutta: Saleyyaka Sutta and The Vipaka Sutta
"In later texts we find the Asura realm as one of the four unhappy states of rebirth. The Nikāya evidence however does not show that the Asura realm was regarded as a state of suffering" [18]
Related sutta: Rattana Sutta
Related sutta : Tirokudda Kanda from the Khuddakapatha
These are realms of extreme sufferings are mentioned in the Balapandita Sutta and the Devaduta Sutta.
In Buddhism, the Four Noble Truths are "the truths of the Noble Ones", the truths or realities for the "spiritually worthy ones". The truths are:
The Noble Eightfold Path is an early summary of the path of Buddhist practices leading to liberation from samsara, the painful cycle of rebirth, in the form of nirvana.
Rebirth in Buddhism refers to the teaching that the actions of a person lead to a new existence after death, in an endless cycle called saṃsāra. This cycle is considered to be dukkha, unsatisfactory and painful. The cycle stops only if liberation is achieved by insight and the extinguishing of craving. Rebirth is one of the foundational doctrines of Buddhism, along with karma, nirvana and moksha.
In Buddhism, the Seven Factors of Awakening are:
In Buddhism, kammaṭṭhāna is a Pali word which literally means the place of work. Its original meaning was someone's occupation. It has several distinct but related usages, all having to do with Buddhist meditation.
Āyatana is a Buddhist term that has been translated as "sense base", "sense-media" or "sense sphere". In Buddhism, there are six internal sense bases and six external sense bases.
Vijñāna (Sanskrit) or viññāṇa (Pāli) is translated as "consciousness," "life force," "mind," or "discernment."
The brahmavihārās are a series of four Buddhist virtues and the meditation practices made to cultivate them. They are also known as the four immeasurables or four infinite minds. The Brahma-viharas are:
The Brahmajāla Sutta is the first of 34 suttas in the Dīgha Nikāya. The name means Net of Brahmā. The sutta is also called 'Atthajala', Dhammajala,, Ditthijala, Anuttarasangama Vijaya.
Jarāmaraṇa is Sanskrit and Pāli for "old age" and "death". In Buddhism, jaramarana is associated with the inevitable decay and death-related suffering of all beings prior to their rebirth within saṃsāra.
Buddhist cosmology is the description of the shape and evolution of the Universe according to the Buddhist scriptures and commentaries.
The four stages of enlightenment in Early Buddhism and Theravada are four progressive stages culminating in full enlightenment as an Arahant.
A deva in Buddhism is one of many different types of non-human beings who share the godlike characteristics of being more powerful, longer-lived, and, in general, much happier than humans, although the same level of veneration is not paid to them as to buddhas.
Humans in Buddhism are the subjects of an extensive commentarial literature that examines the nature and qualities of a human life from the point of view of humans' ability to achieve enlightenment. In Buddhism, humans are just one type of sentient being, that is a being with a mindstream. In Sanskrit Manushya means an Animal with a mind. In Sanskrit the word Manusmriti associated with Manushya was used to describe knowledge through memory. The word Muun or Maan means mind. Mind is collection of past experience with an ability of memory or smriti. Mind is considered as an animal with a disease that departs a soul from its universal enlightened infinitesimal behavior to the finite miserable fearful behavior that fluctuates between the state of heaven and hell before it is extinguished back to its infinitesimal behavior.
In Buddhism, a sotāpanna (Pali), śrotāpanna, "stream-enterer", "stream-winner", or "stream-entrant" is a person who has seen the Dharma and consequently, has dropped the first three fetters that bind a being to rebirth, namely self-view (sakkāya-ditthi), clinging to rites and rituals (sīlabbata-parāmāsa), and skeptical indecision (Vicikitsa).
In English translations of Buddhist texts, householder denotes a variety of terms. Most broadly, it refers to any layperson, and most narrowly, to a wealthy and prestigious familial patriarch. In contemporary Buddhist communities, householder is often used synonymously with laity, or non-monastics.
In Buddhism, a mental fetter, chain or bond shackles a sentient being to saṃsāra, the cycle of lives with dukkha. By cutting through all fetters, one attains nibbāna.
In Buddhism, bodhipakkhiyā dhammā are qualities (dhammā) conducive or related to (pakkhiya) awakening (bodhi).
Buddhism is a religion and philosophy encompassing a variety of traditions, beliefs and practices, largely based on teachings attributed to Siddhartha Gautama, commonly known as the Buddha, "the awakened one".
In the oldest texts of Buddhism, dhyāna (Sanskrit) or jhāna (Pāḷi) is the training of the mind, commonly translated as meditation, to withdraw the mind from the automatic responses to sense-impressions, and leading to a "state of perfect equanimity and awareness (upekkhā-sati-parisuddhi)." Dhyāna may have been the core practice of pre-sectarian Buddhism, in combination with several related practices which together lead to perfected mindfulness and detachment, and are fully realized with the practice of dhyana.
