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The Buddist Thirty-one Planes of Existence

20052012 The inescapable law of kamma guarantees that each and every one of our actions whether it be of body, speech, or mind has consequences in line with the skillfulness or unskillfulness of that action. We can often witness this process first-hand in our own lives, even if the effects may not be immediately apparent. But the Buddha also taught that our actions have effects that extend far beyond our present life, determining the quality of rebirth we can expect after death: act in wholesome, skillful ways and you are destined for a favorable rebirth; act in unwholesome, unskillful ways and an unpleasant rebirth awaits. Thus we coast for aeons through samsara, propelled from one birth to the next by the quality of our choices and our actions. The suttas describe thirty-one distinct "planes" or "realms" of existence into which beings can be reborn during this long wandering through samsara. These range from the extraordinarily dark, grim, and painful hell realms all the way up to the most sublime, refined, and exquisitely blissful heaven realms. Existence in every realm is impermanent; in Buddhist cosmology there is no eternal heaven or hell. Beings are born into a particular realm according to both their past kamma and their kamma at the moment of death. When the kammic force that propelled them to that realm is finally exhausted, they pass away, taking rebirth once again elsewhere according to their kamma. And so the wearisome cycle continues. The realms of existence are customarily divided into three distinct "worlds" (loka), listed here in descending order of refinement:

The Immaterial World (arupa-loka). Consists of four realms that are accessible to those who pass away while meditating in the formless jhanas. The Fine-Material World (rupa-loka). Consists of sixteen realms whose inhabitants (the devas) experience extremely refined degrees of mental pleasure. These realms are accessible to those who have attained at least some level of jhana and who have thereby managed to (temporarily) suppress hatred and ill-will. They are said to possess extremely refined bodies of pure light. The highest of these realms, the Pure Abodes, are accessible only to those who have attained to "nonreturning," the third stage of Awakening. The Fine-Material World and the Immaterial World together constitute the "heavens" (sagga). The Sensuous World (kama-loka). Consists of eleven realms in which experience both pleasurable and not is dominated by the five senses. Seven of these realms are favorable destinations, and include our own human realm as well as several realms occupied by devas. The lowest realms are the four "bad" destinations, which include the animal and hell realms.

It is pointless to debate whether these realms are real or simply fanciful metaphors that describe the various mind-states we might experience in this lifetime. The real message of this cosmology is this: unless we take steps to break free of the iron grip of kamma, we are doomed to wander aimlessly from one state to another, with true peace and satisfaction forever out of reach. The Buddha's revolutionary discovery came in finding that there is a way to break free: the Noble Eightfold Path, which equips us with precisely the tools we need to escape from this wearisome wandering, once and for all, to a true and unshakeable freedom. The information on this page was assembled from a variety of sources. In the interests of economizing space I have not attributed each fact to its respective source.

I. The Immaterial World (arupa-loka)

Realm (31) Neither-perception-nor-non-perception (nevasaanasaayatanupaga deva) (30) Nothingness (akicaayatanupaga deva) (29) Infinite Consciousness (vianacayatanupaga deva) (28) Infinite Space (akasanacayatanupaga deva) Cause of rebirth here Fourth formless jhana Third formless The inhabitants of these realms are possessed jhana entirely of mind. Having no physical body, Second they are unable to hear Dhamma teachings. formless jhana First formless jhana Comments

II. The Fine-Material World (rupa-loka)

Realm (27) Peerless devas (akanittha deva) (26) Clear-sighted devas (sudassi deva) (25) Beautiful devas (sudassa deva) (24) Untroubled devas (atappa deva) (23) Devas not Falling Away (aviha deva) (22) Unconscious beings (asaasatta) (21) Very Fruitful devas (vehapphala deva) (20) Devas of Refulgent Glory (subhakinna deva) (19) Devas of Unbounded Glory (appamanasubha deva) (18) Devas of Limited Glory (parittasubha deva) (17) Devas of Streaming Radiance (abhassara deva) Comments Cause of rebirth here

These are the five Pure Abodes (suddhavasa), which are accessible only to non-returners (anagami) and arahants. Beings who become non-returners in other planes are reborn here, where they attain arahantship. Among its inhabitants is Brahma Sahampati, who begs the Fourth jhana. (See, e.g., AN 4.123.) Buddha to teach Dhamma to the world (SN 6.1).

Only body is present; no mind. Beings in these planes enjoy varying degrees of jhanic bliss. Third jhana (highest degree). (See, e.g., AN 4.123.) Third jhana (medium degree) Third jhana (minor degree) Second jhana (highest degree). (See, e.g., AN

3 4.123.) (16) Devas of Unbounded Radiance (appamanabha deva) (15) Devas of Limited Radiance (parittabha deva) (14) Great Brahmas (Maha brahma) (13) Ministers of Brahma (brahma-purohita deva) (12) Retinue of Brahma (brahma-parisajja deva) One of this realm's most famous inhabitants is the Great Brahma, a deity whose delusion leads him to regard himself as the all-powerful, all-seeing creator of the universe (DN 11). Beings in these planes enjoy varying degrees of jhanic bliss. Second jhana (medium degree) Second jhana (minor degree) First jhana (highest degree) First jhana (medium degree) First jhana (minor degree). (See, e.g., AN 4.123.)

III. The Sensuous World (kama-loka)

Happy Destinations (sugati)
Realm (11) Devas Wielding Power over the Creation of Others (paranimmitavasavatti deva) (10) Devas Delighting in Creation (nimmanarati deva) (9) Contented devas (tusita deva) Comments These devas enjoy sense pleasures created by others for them. Mara, the personification of delusion and desire, lives here. These devas delight in the sense objects of their own creation. Cause of rebirth here

A realm of pure delight and gaiety. Bodhisattas abide here prior to their final human birth. This is where the bodhisatta Maitreya (Metteya), the next Generosity Buddha, is said to dwell. The development of (8) Yama devas (yama These devas live in the air, free of all difficulties. virtue and wisdom (AN deva) Sakka, a devotee of the Buddha, presides over this 10.177) (7) The Thirty-three Gods realm. Many devas dwelling here live in mansions (tavatimsa deva) in the air. Home of the gandhabbas, the celestial musicians, (6) Devas of the Four and the yakkhas, tree spirits of varying degrees of Great Kings ethical purity. The latter are analogous to the (catumaharajika deva) goblins, trolls, and fairies of Western fairy tales. (5) Human beings You are here (for now). The development of (manussa loka) virtue and wisdom (AN Rebirth as a human being is extraordinarily rare 10.177) (SN 56.48). It is also extraordinarily precious, as its unique balance of pleasure and pain (SN The attainment of stream-

Ten wholesome actions (MN 41)

4 entry (sotapatti) guarantees 35.135) facilitates the development of virtue and that all future rebirths will wisdom to the degree necessary to set one free be in the human or higher from the entire cycle of rebirths. realms.

States of Deprivation (apaya)

Realm (4) Asuras (asura) (3) Hungry Shades/Ghosts (peta loka) Comments Cause of rebirth here The demons "titans" that dwell here are engaged in relentless conflict with each Ten unwholesome actions (MN 41) other. Ghosts and unhappy spirits wander hopelessly about this realm, searching in vain Ten unwholesome actions (MN 41) for sensual fulfillment. Lack of virtue, holding to wrong views Read Ajaan Lee's colorful description of this (AN 10.177) realm. Ten unwholesome actions (MN 41)

Lack of virtue, holding to wrong views. This realm includes all the non-human forms If one is generous to monks and nuns, (2) Animals of life that are visible to us under ordinary however, one may be reborn as an (tiracchana yoni) circumstances: animals, insects, fish, birds, "ornamented" animal (i.e., a bird with worms, etc. bright plumage; a horse with attractive markings, etc.; AN 10.177). Behaving like an animal (MN 57) Ten unwholesome actions (MN 41) These are realms of unimaginable suffering and anguish (described in graphic detail in MN 129 and MN 130). Should not be (1) Hell (niraya) confused with the eternal hell proposed by other religions, since one's time here is as it is in every realm temporary. Lack of virtue, holding to wrong views (AN 10.177) Murdering your parents, murdering an arahant, injuring the Buddha, or creating a schism in the Sangha (AN 5.129) Being quarrelsome and annoying to others (Snp II.6) Sources:

Buddhist Dictionary, by Nyanatiloka Mahathera (Kandy: Buddhist Publication Society, 1980). The Buddhist Religion: A Historical Introduction (fourth edition), by R.H. Robinson & W.L. Johnson (Belmont, California: Wadsworth, 1997). The Long Discourses of the Buddha (Introduction), translated by Maurice Walshe (Boston: Wisdom Publications, 1987).

A Manual of Abhidhamma, by Ven. Narada Thera (Kuala Lumpur: Buddhist Missionary Society, 1979). The Middle Length Discourses of the Buddha (Introduction), translated by Bhikkhu anamoli and Bhikkhu Bodhi (Boston: Wisdom Publications, 1995). Teacher of the Devas (Wheel Publication 414/416), by Susan Elbaum Jootla (Kandy: Buddhist Publication Society, 1997). The Three Worlds (wall chart), compiled by Ven. Acaro Suvanno (printed for free distribution by devotees and Mr & Mrs Lim Say Hoe and family).