The
next topic to be discussed is the plane of existence where kamma produces rebirth.
This requires a short survey of Buddhist Cosmology, the Buddhist picture of the
universe.
Buddhism divides the whole of sentient existence into three basic
realms:
I. The sense sphere realm
II The realm of fine materiality
III
The immaterial or formless realm
The Buddha points out that of all the planes
of existence, the most fortunate for one seeking liberation is the human world,
for it has a good balance between opposing factors of life. On the one hand, human
life is not filled with unbearable suffering. It allows enough leisure, ease and
comfort for us to reflect on the nature of existence so that we can develop our
understanding. On the other hand, the human world is not so intensely pleasant
and enjoyable that we become deceived by pleasures and enjoyment. The lifespan
is not so long that it deceives us into thinking that our lives are eternal. It
is short enough for us to become aware of the truth of impermanence.
II Realm
of Fine Materiality
This is a realm of subtle matter. These states of existence
are much purer than even the heavens of the sense-sphere realm. There the mind
becomes bright and luminous. The lifespan is incredibly long, lasting for many
aeons. And the gross forms of matter are absent. These realms, however, are also
impermanent. Life there eventually comes to an end and the person will be reborn
elsewhere as determined by his kamma.
III Immaterial or Formless Realm
These
states of existence are entirely mental. The mind subsides without any material
base, absorbed in pure peace, pure equanimity, for thousands of aeons. In these
spheres too life finally comes to an end and the stream of consciousness takes
rebirth elsewhere as determined by kamma.
Now the question might be raised
whether a person with an education in science can really believe a cosmology like
this, which seems to be ancient, outdated and superstitious. Hence I have to give
a personal answer. To me the general form of this cosmology seems quite tenable.
If we can see the logic behind the law of kamma, and then consider the different
kinds of actions people are capable of performing, it becomes clear that there
must be different planes of existence appropriate for the maturation of the different
types of kamma.
In the case of such evil kamma as killing thousands of people
cruelly and heartlessly, for such kamma to meet its fruits the person performing
such kamma has to be born in a realm of intense suffering, the hells. On the other
hand, if someone has performed very noble deeds such as giving up his limbs, his
life or his wealth for the sake of others, if one has a loving and compassionate
mind, there must also be a corresponding realm for such kamma to produce its due
results. That is the heavenly realms. Also, when we understand the different meditative
attainments, the jhanas and the formless attainments, and see how those higher
levels of consciousness, are so vastly different from the usual familiar consciousness,
it becomes clear that they correspond to other planes of existence. Thus the whole
picture fits together quite logically.