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These hundred aspects of existence leads to the concept of "three thousand realms in a single moment (Jap. Ichinen Sanzen)." [10] According to this conception, the world of Buddha and the nine realms of humanity are interpenetrable, [11] there is no original "pure mind," and good and evil are mutually possessed. [12]
Accordingly, everyone's mind has existing within it the ten realms of existence which are said to be found within one another. [28] The suchnesses reveal the deepest reality inherent within all things, and, consequently, innumerable embodied substances existing in the universe are interrelated with all things.
Kāma-loka (world of desire), is a plane of existence typified by base desires, populated by hell beings, preta (hungry ghosts), animals, humans, lower demi-gods and gods of the desire realm heavens. Rūpa -loka (world of form), a realm predominantly free of baser desires, populated by higher level devas.
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 ...
In early Buddhism, based upon the Pali Canon and related Agamas, there are three distinct realms: First the Kama Loka, or the world of sensuality, in which humans, animals, and some devas reside, the second is Rupadhatu Loka, or the world of material existence, in which certain beings mastering specific meditative attainments reside, and the ...
Alam-i-HaHoot (Realm of He-ness): The level of HaHoot refers to HaHooiyat (The Unknowable and Incomparable world). It is an Arabic term which pertains to the Divine's Essence prior to manifestation. The spiritual stage related to it is called Ahdiyat (Alonehood). This is the Realm of pre-existence and a level of non creation. [4]
In Mahayana Buddhism, dharmadhatu means "realm of all phenomena", "realm of all things" (the entire universe with all visible and invisible things) or "realm of eternal truth". It is referred to by several analogous terms from Mahayana Buddhist philosophy, such as Tathata (Reality "as-it-is"), emptiness , dependent co-arising and eternal Buddha .
The Cula-Malunkyovada Sutta, MN 63 [9] and 72 [10] contains a list of ten unanswered questions about certain views (ditthi): The world is eternal. The world is not eternal. The world is (spatially) infinite. The world is not (spatially) infinite. The being imbued with a life force is identical with the body.