Post # 61 – SAMSARA, the CYCLE OF BIRTH   AND DEATH, IN THERAVADA BUDDHISM – Part 2

Are you visiting this Blog for the first time? It would be good if you could visit the 1st Post to know about this Blog and then read the others in sequence. 

You need to read Post # 60 before reading this.

In Post # 60 you saw an outline of the references made by learned scholars on the topic of Samsara and the need to escape from its entrapment. In this post I will continue such descriptions with reference to the realms of re-birth etc… as described in Theravada Buddha-Dhamma

Realms of Rebirth - Buddhist cosmology, typically describe six realms in which re-becoming may occur. They are the realms of divine beings, humans, animals, demi-gods, hungry ghosts and hells. The six realms are typically divided into higher realms (good and fortunate) and lower realms (evil and unfortunate). The higher realms are the realms of the divine beings and humans; the lower realms are the realms of the animals, demi-gods, hungry ghosts and hell beings. The six realms are organized into thirty one levels. Buddhist texts describe these realms as follows:

Higher Realms (good and fortunate)

Divine realms - those of gods (devas) is the most pleasure-filled among six realms, and typically subdivided into twenty six sub-realms. A rebirth in this heavenly realm is believed to be due to very good kamma accumulation. A Deva does not need to work, and is able to enjoy in the heavenly realm all pleasures found on earth. However, the pleasures of this realm lead to attachment (Upādāna), lack of spiritual pursuits and therefore Samsara.  The vast majority of Buddhist lay people have historically pursued rituals and practices motivated with rebirth into Deva realm. The life period in these realms are quite long compared to the human life span.

Human realm:  Buddhism asserts that one is reborn in this realm with vastly different physical endowments and moral natures because of a being's past kamma. A rebirth in this realm is considered as fortunate because it offers an opportunity to attain Nibbana and end the Saṃsāra cycle.

Lower Realms (evil and unfortunate)

Animal realm: This is a state of existence of a being as an animal. This realm is traditionally thought to be similar to a hellish realm, because animals are believed in Buddhist texts to be driven by impulse and instinct.  They prey on each other and suffer. They accumulate kamma, and are reborn in Samsara.

Demi-god realm (Asura): This is the forth realm of existence in Buddhism. Asura are notable for their anger and some supernormal powers. They fight with the Devas (divine beings), or trouble the Manusya (humans) through illnesses and natural disasters. They accumulate kamma, and are reborn in Samsara. The life period in these realms are quite long compared to human life

Hungry ghost realm: The hungry ghosts and other restless spirits (preta) are rebirths caused by kamma of excessive craving and attachments. They do not have a tangible body, are invisible and constitute only "subtle matter" of a being. Buddhist texts describe them as beings that are extremely thirsty and hungry.  Buddhist traditions in Asia attempt to care for them on ritual days every year, by leaving food and drinks in the open, to feed any hungry ghosts nearby. When their bad kamma runs out, these beings are reborn into another realm. The suffering of the beings born in the realm of the hungry ghosts is far more intense than those born in the animal realm. The life period in these realms are quite long compared to human life

Hell realm: The beings in hell (naraka) enter this realm for serious evil kamma such as theft, lying, adultery and others. The texts vary in their details, but typically describe numerous hellish regions each with different forms of intense suffering. These beings are reborn in another realm after their evil kamma has run its course.  They die, and they get another rebirth. The life period in these realms are quite long compared to human life.

These descriptions may seem to some, as ancient mystic creations that have been passed down the generations for purposes of restraining people from engaging in bad ethical acts, due to fear of such consequences. While this moral objective is tenable and may appeal to a reasonable mind, the validity of these descriptions and their reality per se has to be analyzed intellectually before any judgment is made.

We are prepared to accept that something is real if it can be established by the conventional scientific theories. Also if something is perceptible and can be experienced through our sense faculties of eye, ear etc. we are prepared to accept them. While this is reasonable, we have to know that scientific postulations are ever changing with new discoveries and research. Therefore relying entirely on what science says as presently established about the world outside of its domain is not very wise, given the serious nature of what we are trying to understand. We are all too aware that our sensory perceptions are limited to a regime determined by the strengths of our faculties and the supporting instrumentation and aids presently available. As worldly beings, our domain of experiences is thus limited as aforesaid. However a human being with special intellectual capacity and wisdom and a trained mind can arguably see and understand many phenomena that are not perceptible to an ordinary human mind.

Thus if we can have trust in Buddha’s special abilities as described, we may be well advised to look at what Buddha has experienced and taught  in his search for the truth of the nature of life of all beings. This option therefore is the favored stand point for our decision making in the present context in our pursuit of a specific Practice that we must follow.

Samsara is perpetuated by one's kamma, which is caused by craving and ignorance (avidya). Kamma or 'action' results from an intentional physical, verbal or mental act, which causes a future consequence. Thus acts of body and speech are driven by an underlying intention or will (cetanā), and they are unwholesome or wholesome because they are motivated by unwholesome or wholesome intentions. Acts of body and speech are, then, the end products of particular kinds of mentality. At the same time kamma can exist as a simple 'act of will', a forceful mental intention or volition that does not lead to an act of body or speech.

In the Buddhist view, therefore, the type of birth one has in this life is determined by actions or kamma from the previous lives; and the circumstances of the future rebirth are determined by the actions in the current and previous lives.

Buddhist tradition considers ignorance (avidya) to be the root cause of samsara.  Avidya is misconception and ignorance about reality, leading to grasping and clinging, and repeated rebirth. It is the not-knowingness of things as they truly are. It can be overcome by insight into the true nature of phenomena or reality. The recognition and acceptance of non-self, is called the anatta.  One who no longer sees any soul or self, concludes Ven. Walpola Rahula quoting the Buddha, is the one who has been liberated from the samsara cycles.

Buddhist texts suggest that rebirth occurs through the transfer of vinnana (consciousness) from one life to another. When this transfer of consciousness ceases, then liberation is attained. There is a connection between consciousness, kammic activities, and the cycle of rebirth. With the ceasing of vinnana transfer, there is cessation of "kammic activities", which are considered in Buddhism to be "the cause for the continued perpetuation of cyclic existence.

It is clear that the number of times a person may be reborn is almost infinite. This process of repeated rebirth in saṃsāra is an 'endless wandering'. All living creatures are part of this cyclic movement and will continue to be reborn until they attain Nibbana. While Buddhism considers the liberation from samsara as the ultimate spiritual goal, in traditional practice still Buddhists seek and accumulate merit through good deeds, offerings to monks and various other rituals in order to gain better rebirths rather than nibbana.

Due to the need to limit the contents of each post to facilitate easy reading, I will end these descriptions here. 

Please see the continuation in Post # 62, where reference is made to the escape from the Samsaric Cycle.