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Six Paths

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Bhavacakra (Sanskrit, Devanagari: भवचक्र; Pali: bhavacakka) or the wheel of becoming is a symbolic representation of the continuity of the process of existence in the form of a circle, used in Tibetan Buddhism, here on a thangka
Six Paths
Chinese name
Chinese六道
Alternative Chinese name
Chinese六趣
Vietnamese name
Vietnamese alphabetSáu cõi luân hồi
Sáu đường
Lục đạo
Hán-Nôm𦒹𡎝輪迴
𦒹塘
六道
Korean name
Hangul육도
Hanja六道
Japanese name
Kanji六道
Kanaろくどう
Filipino name
TagalogSadgati (ᜐᜀᜄᜀᜆᜒ)
Sanskrit name
Sanskritषड्गति (ṣaḍgati)

The Six Paths[1] in Buddhist cosmology[2] are the six worlds where sentient beings are reincarnated based on their karma, which is linked to their actions in previous lives. These paths are depicted in the Bhavacakra ("wheel of existence").[3] The six paths are:[4]

  1. the world of gods or celestial beings (deva) ;
  2. the world of warlike demigods (asura) ;
  3. the world of human beings (manushya) ;
  4. the world of animals (tiryagyoni) ;
  5. the world of hungry ghosts (preta) ;
  6. the world of Hell (naraka).

The first three paths are known as "the three benevolent destinies" (kuśalagati), where beings experience varying degrees of virtue, pleasure, and pain. The last three paths are referred to as the three unbenevolent destinies (akuśalagati), where beings lack virtue and suffer predominantly. Typically, we as human beings only perceive the animals around us. The first Buddhist texts mention only five paths without distinguishing between the paths of deva and asura.[4] Moreover not all texts acknowledge the world of asura.[5] In Japan, the monk Genshin even inexplicably places the path of humans below that of the asuras.[6]

The elements forming karma are constituted in bodily, oral or mental volitional acts. The chain of transmigration due to the Three Poisons (hatred, greed, ignorance), of which ignorance (avidyā) of the ultimate truth (Sanskrit: paramārtha; Chinese: zhēndì 真谛) or the true law (Sanskrit: saddharma, सद्धर्म, correct law; Chinese: miàofǎ, 妙法, marvelous law) is generally presented as the source of reincarnation in the three non-benevolent destinies.[7]

Early Buddhist descriptions devided the psychocosmic universe into three "worlds": the kāma-loka ("world of desire"), rūpa-loka ("world of form") and arūpa-loka (""world of non-form"). The kāma-loka dealt with the daily psychological possibilities of humans and was devided into five above mentioned worlds with the exception of the asura realm.[8]

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 actions. Humans can therefore easily move through different stages throughout their lifes.[8]

While it might be tempting to aspire a rebirth within the world of gods or celestial beings, the deva are so full of joy in this realm that are unable to understand the teaching about the permanent dukkha in samsara.[5] Furthermore, even a deva having consumed all the good karma within the pleasurable existence in this realm, can be reborn in Naraka.[9]

Interpretation[edit]

The Saddharmasmṛtyupasthānasūtra ("Sutra of the Remembrance of the True Law")[10] interprets the different realms, stating that the deva world is a human ideal of pleasure based upon ignorance which is transitory and decays. This causes the deva eventual suffering. Being situated in the human world exposes one to disease, impurities, exposure to impermanence and a non-self (anātman). The animal realm is a place for those who have tormented animals and will receive the same treatment. The asura are in this realm as well and wage war against the deva. The preta realm is created by greed and ignorance of humans. It is the place for those who have refused offerings and are controlled by avarice.[11]

The hells (naraka) represent the dark labyrinths of the mind entrenched by ignorance and self-deceit. The grotesque hell imagery is used in order to iniate the individual on the path of enlightenment[12] and to identify within the hell of their own mind the faceless past existences that are in constant suffering.[13]

See also[edit]

References[edit]

  1. ^ Quentin Ludwig, Le grand livre du bouddhisme, p. 179
  2. ^ Robert E. Buswell Jr; Donald S. Lopez Jr (2013). The Princeton Dictionary of Buddhism. Princeton (N.J.): Princeton University Press. pp. 111–112. ISBN 978-0-691-15786-3..
  3. ^ Damien Keown; Charles S. Prebish (16 December 2013). Encyclopedia of Buddhism. Taylor & Francis. p. 340. ISBN 978-1-136-98595-9.
  4. ^ a b Buswell, Robert E. (2004). Encyclopedia of Buddhism. Vol. 2. Macmillan, Thomson, Gale. pp. 711–712. ISBN 978-0-02-865718-9.
  5. ^ a b Laut, Jens Peter (2013). "Hells in Central Asian Turkic Buddhism and Early Turkic Islam". Tra quattro paradisi: Esperienze, ideologie e riti relativi alla morte tra Oriente e Occidente: 20. ISBN 978-88-97735-10-7 – via Università Ca’ Foscari Venezia.
  6. ^ Erika Peschard-Erlih (1993). "La mort des dieux". Ebisu (in French) (1). Maison franco-japonaise [fr]: 71. ISBN 9782738420473.
  7. ^ Buswell, Robert E. (2004). Encyclopedia of Buddhism. Vol. 1. Macmillan, Thomson, Gale. pp. 185–186. ISBN 978-0-02-865719-6.
  8. ^ a b Matsunaga, Alicia; Matsunaga, Daigan (1971): The Buddhist concept of hell. New York: Philosophical Library. p. 40.
  9. ^ Braavig, Jens (2009). "The Buddhist: An Early Instance of the Idea?". Numen. 56 (2/3): 256 – via JSTOR.
  10. ^ Matsunaga; Matsunaga (1971): p. 75. It was written by Gautama Prajnaruci in India around the 4th and 5th century CE. It is classified as a Hīnayāna Abhidharma text but it is strongly influenced by Mahāyāna school of Buddhist thought. It failed to achieve recognition in India and China. Through Genshin´s writings it became popular in Japan.
  11. ^ Matsunaga; Matsunaga (1971): p. 77.
  12. ^ Matsunaga; Matsunaga (1971): p. 78. This interpretation is also shown in the composition: The Painter of the karma of the evil mind draws his retribution by the means of his karma. Various different minds thus receive different sufferings. (Yamabe, Shugaku (1933): Kokuyaku Issaikyou. Vol. 8. p. 27.)
  13. ^ Matsunaga; Matsunaga (1971): p. 78.
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