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Saṃsāra (Buddhism)

March 2017

DOI:10.1007/978-94-024-0852-2_2041

In book: Buddhism and Jainism (pp.1048-1050)

Authors:

Karam Tej Sarao

University of Delhi

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Title: Saṃsāra, Buddhism

Affiliation:

Professor K.T.S. Sarao

Department of Buddhist Studies

University of Delhi

Delhi-110007, INDIA.

ktssarao@hotmail.com

Synonyms: Bhavacakka, Bhavacakra, Transmigration.

Definition: Non-stop cycle of birth, decay-and-death, rebirth, redecay-and-redeath whose

beginning is unknown and which is characterized by mental and physical suffering.

Main Text:

In Buddhism, the term saṃsāra (transmigration. lit. faring on, journeying, circulating,

continuously flowing (like a river)) refers to the non-stop cycle of birth (jāti),

decay-and-death (jarāmaraṇa), rebirth (abhijāti, āgati) and redecay-and-redeath. This process

is also known as bhavacakka (Sk: bhavacakra) (9: 529, 576) that arises out of avijjā (Sk:

avidyā, ignorance) and is characterized by impermanence and psycho-physical suffering

(Pāli: dukkha; Sk: duḥkha) (1: ii.6). The commencement of this process cannot be known

with certainty. In fact, it is viewed as beginningless. As described by the Buddha to monks in

one of the suttas: “Incalculable is the beginning, brethren, of this faring on. The earliest point is

not revealed of the running on, fairing on, of beings cloaked in ignorance, tied to craving” (5:

ii.120). Every living being (jīva) in the universe participates in this process of one existence

after another (gati bhavābhava cuti upapatti. 8: 664) running into myriads of existences. In

the Buddhist view of saṃsāra “beings generally rise and fall, and fall and rise through the

various realms, now experiencing unhappiness, now experiencing happiness. This precisely is

the nature of saṃsāra: wandering from life to life with no particular direction or purpose” (2:

119). The only way to escape saṃsāra is through the attainment of nibbāna (Sk: nirvāṇa).

The driving force behind this stream-like continuous flow of existences is determined

by the moral consequences of a being’s kamma (Sk: karma. volitional act) of body, speech,

and mind in the present existence and in the preceding existences. These moral consequences

are called kammavipāka (fruition of the volitional acts) (6: iii.150, 160) which can occur in the

present existence or in a future existence. It is generally postulated that within saṃsāra the

effects of good moral actions lead to wholesome rebirths, while the effects of bad moral

actions lead inevitably to unwholesome rebirths. Thus, as pointed out by Damien Keown

“karma functions as the elevator that takes people from one floor of the building to another.

Good deeds result in an upward movement and bad deeds in a downward one” (4: 797). “In

general, though with some qualification, rebirth in the lower realms is considered to be the

result of relatively unwholesome (akuśala/akusala), or bad (pāpa) karma, while rebirth in the

higher realms the result of relatively wholesome (kuśala/kusala), or good (puṇya/puñña)

karma. Correspondingly, the lower the realm, the more unpleasant and unhappy one’s

condition; the higher the realm the more pleasant, happy, and refined one's condition. One

should note, however, that this hierarchy does not constitute a simple ladder which one, as it

were, climbs, passing out at the top into nirvāṇa” (2: 119). Release from the cycle altogether,

nibbāna (Sk: nirvāṇa) can be realized only by those beings who attain correct insight and

realization of the truth of the Buddha’s teachings.

Cosmologically, the saṃsāra consists of six distinct domains of existence within

which living beings are reborn depending upon their kamma. These six domains of existence

are the devaloka (the deva realm), asuraloka (the realm of the asuras or demigods),

manussaloka (Sk: manuṣyaloka. human realm), tiracchānaloka (Sk:

tiryagyoniloka/tiraścayoniloka. animal realm), petaloka (Sk: pretaloka. hungry ghost realm

or realm of the spirits of the dead), and niraya (Sk: naraka. the hell realm). These six realms

are typically divided into three higher realms and three lower realms: the three higher realms

are the realms of the gods, demi-gods, and humans; the three lower realms are the realms of

the animals, hungry ghosts, and hell beings. Life in none of these realms is eternal. Nor is it

free from the prospect of suffering. In other words, irrespective of the real, higher or lower, a

wandering being cannot escape the sufferings of birth, death, and rebirth.

The devaloka consists of different heaves where the devas lead extremely long lives

full of pleasure and abundance. The devas are overwhelmed with the joys and pleasures so

much that they constantly remain distracted and never think to practice the dharma. On

exhausting their good karma, they are reborn in one of the other realms. The asuras have

pleasure and abundance almost as much as the gods, but they suffer from jealousy and

constant wars amongst themselves and with the devas. Animals suffer from being exploited

by humans and attacked and eaten by other animals. They generally lead their lives under

constant fear. Hungry ghosts suffer from extreme hunger and thirst. The lives of the hell

beings are the worst of all. They have to undergo extreme forms of suffering for very long

periods of time in different hells. The manussaloka is considered the best realm to attain

liberation from the saṃsāra. This is so because it is considered as the most appropriate realm

for practicing the dharma due to the fact that humans are not completely distracted by

pleasures like the devas or asuras or by extreme suffering like the beings in the lower realms.

Cross-References: Cosmology, Kamma, Nibbāna.

References:

1. Feer, ML (ed) (1889) The Saṃyutta Nikāya. reprint, vol. 2, Pali Text Society, London

2. Gethin, Rupert (1998) Foundations of Buddhism. Oxford University Press, Oxford

3. Halder, JR (1977) Early Buddhist Mythology. Manohar, Delhi

4. Keown, Damien (2000). Buddhism: A Very Short Introduction. Oxford University

Press, Oxford

5. Rhys Davids, CAF and FH Woodward (trans) (1922) The Book of the Kindred Sayings

(Saṃyutta Nikāya). vol. 2, Pali Text Society, London

6. Rhys Davids, TW and JE Carpenter (eds) (1911) The Dīgha Nikāya. vol. 3, Pali Text

Society, London

7. Sadakata Akira (1997) Buddhist Cosmology: Philosophy and Origins. trans. Gaynor

Sekimori, Kōsei, Tokyo

8. Stede, W (ed) (1918) Cullaniddesa, Pali Text Society, London

9. Tin, Pe Maung Tin (trans) (1971) The Path of Purity, being a Translation of

Buddhaghosa=s Visuddhimagga, combined reprint, Pali Text Society, London

10. Williams, Paul (2002). Buddhist Thought. Taylor & Francis, London

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