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Early texts are not explicit about how these realms are to be interpreted; however, they can be seen as states of consciousness. The realm of deva symbolising the purer and spiritual stages of consciousness, humans relating to the abilities of reason and logic, animals and hunger ghosts especially can be seen as an image of instinct and Naraka would represent the accumulated dukkha from past ...
Earlier Buddhist texts refer to five realms rather than six realms; when described as five realms, the god realm and demi-god realm constitute a single realm. [6] The six realms are typically divided into three higher realms (good, fortunate) and three lower realms (evil, unfortunate), with all realms of rebirth being Independent completely of ...
Bhavachakra, "wheel of life," [a] consists of the words bhava and chakra.. bhava (भव) means "being, worldly existence, becoming, birth, being, production, origin". [web 1]In Buddhism, bhava denotes the continuity of becoming (reincarnating) in one of the realms of existence, in the samsaric context of rebirth, life and the maturation arising therefrom. [2]
Like Jainism, Buddhism developed its own saṃsāra theory, that evolved over time the mechanistic details on how the wheel of mundane existence works over the endless cycles of rebirth and redeath. [118] [119] In early Buddhist traditions, saṃsāra cosmology consisted of five realms through which wheel of existence recycled. [111]
Bhikkhu Sujato notes that there are three main principles of rebirth in early Buddhism: [38] Rebirth is regarded as an ongoing process to be escaped from in the search for liberation. Rebirth is determined by one's own mind, particularly one's ethical choices. The practice of Buddhism aims at ending rebirth.
Buddhist texts assert that rebirth can occur in six realms of existence, namely three good realms (heavenly, demi-god, human) and three evil realms (animal, hungry ghosts, hellish). [note 9] Samsara ends if a person attains nirvana, the "blowing out" of the afflictions through insight into impermanence and "non-self". [109] [110] [111]
The Ōjōyōshū (往生要集, The Essentials of Rebirth in the Pure Land) was an influential medieval Buddhist text composed in 985 by the Japanese Buddhist monk Genshin. The text is a comprehensive analysis of Buddhist practices related to rebirth in the Pure Land of Amida Buddha, drawing upon earlier Buddhist texts from China, and sutras ...
[6] [7] The three poisons are represented in the hub of the wheel of life as a pig, a bird, and a snake (representing ignorance, attachment, and aversion, respectively). As shown in the wheel of life (Sanskrit: bhavacakra), the three poisons lead to the creation of karma, which leads to rebirth in the six realms of samsara. [1] [8] [9]