Significance of Human Realm
Synonyms: Mortal realm, Earthly realm, Mortal world, Physical world, Terrestrial sphere, Earthly plane
In Dutch: Menselijk rijk; In Finnish: Ihmiskunta; In Spanish: Reino humano; In Portugese: Reino humano; In German: Menschliches Reich; In Swedish: Människoriket; In Malay: Alam Manusia; In French: Royaume humain; In Swedish: Mänskliga rike; In Italian: Regno umano; In Polish: Świat ludzi; In German: Menschliche Welt; In Dutch: Mensenwereld
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Human Realm'
The Human Realm in Buddhism is where beings experience joys and sufferings, essential for spiritual growth. It offers opportunities for meritorious acts and contrasts with other realms, emphasizing life’s dual nature and potential for enlightenment.
From: Maha Buddhavamsa—The Great Chronicle of Buddhas
(1) The realm to which a specific individual descended after being requested by celestial beings, leading to important events.[1] (2) This is one of the realms where the future Katiyani was reborn during the hundred thousand world-cycles before her last existence.[2] (3) The human world is the realm of existence inhabited by human beings, which the younger brother wished to enjoy along with the deva-world as a result of his offering.[3] (4) Following his life, Dabba Mahathera was reborn in the deva realm and subsequently either in the deva realm or the human realm, experiencing different states of existence.[4] (5) A place where Princess Samghadasi, the youngest of the seven daughters of King Kiki, was reborn for the entire interim period between two Buddhas.[5]
From: Dhammapada (Illustrated)
(1) One of the happy courses of existence, representing a favorable destiny resulting from positive actions.[6] (2) The human world, or manussaloka, is a part of the sensuous world.[7] (3) The human world is the place where the Buddha returned, accompanied by devas and brahmas, and was greeted by a large gathering.[8] (4) The realm in which beings are born as humans, characterized by the potential for growth and spiritual development.[9] (5) The realm of human existence characterized by the pursuit of desires and the experience of suffering, as opposed to heavenly realms.[10]
From: A Discourse on Paticcasamuppada
(1) If by virtue of good kamma the person is reborn in this, he will be dogged by evil kamma and suffer regardless of his station in life.[11] (2) The realm of human existence where beings live with the capacity for moral choice affected by the law of kamma.[12]
From: A Manual of Abhidhamma
(1) A state of existence offering a balance of suffering and pleasure, seen as beneficial for spiritual development.[13] (2) The domain of existence (manussaloka) characterized by human experiences and sensory engagement.[14]
From: Abhidhamma in Daily Life (by Ashin Janakabhivamsa)
(1) The human world is where Sakka had to alight to observe Uposatha Síla, highlighting the challenges of maintaining precepts in the celestial realms.[15] (2) A plane of existence that, while not entirely free from suffering, provides opportunities for individuals to avoid evil and experience pleasure, making it more comfortable compared to the woeful realms.[16]
From: Guide to Tipitaka
(1) The human world is depicted as a place with abundant opportunities for performing meritorious acts, which impact future rebirths.[17]
From: Visuddhimagga (the pah of purification)
(1) This is where someone with keen insight and keen faculties makes an end of suffering with one rebirth.[18]
From: Shurangama Sutra (with commentary) (English)
(1) The state of existence as a human being, where one has the opportunity to cultivate virtues and navigate karmic results.[19] (2) A state of existence that is a transitional point between the higher realms and lower realms of being.[20] (3) The domain of existence in which human beings experience life, perceptions, and understanding, particularly in relation to the discussion of dharmas and their origins.[21]
From: Ksitigarbha Bodhisattva Purvapranidhana Sutra
(1) The human realm, despite its pains, is considered better than the hells, as suffering here is less severe and there is potential for atonement.[22] (2) One of the realms in Buddhist cosmology where sentient beings are reborn based on their karma.[23] (3) The physical world inhabited by human beings where governments build prisons for criminals.[24]
From: Mahayana Mahaparinirvana Sutra
(1) Senika speaks of gaining birth in the human realm, which is one of the various realms of existence.[25] (2) A realm contrasted with the heavens where limited understandings of the Tathagata often lead to misinterpretations of his nature.[26]
From: Ksitigarbha Bodhisattva fundamental vow sutra
(1) One of the realms where sinners can be reborn to receive greater happiness because of charitable deeds.[27] (2) One of the six realms in which sentient beings can be reborn, representing opportunities for spiritual growth but also susceptible to suffering.[28]
From: Maha Prajnaparamita Sastra
(1) A realm representing human existence characterized by suffering and joy, where beings can achieve a human body through performing ten meritorious actions.[29]
From: Bodhisattvacharyavatara
(1) The human realm is uniquely conducive to dharma practice, making a human body an advantage.[30]
From: The Great Chariot
(1) It is characterized by many afflictions, including harm from sickness, döns, fires, falls, weapons, poison, wild beasts, kings, enemies, and robbers.[31] (2) A domain where there is not only one emanation, with taming by innumerable kshatriyas, bhramans, and women.[32] (3) A state of existence obtained through small good actions, characterized by human experiences.[33] (4) The state of existence in which beings have the potential for growth, learning, and spiritual practice, distinct from lower realms like Hell or being animals.[34] (5) The sphere of existence where humans reside, which poses dangers to scattered beasts and birds, primarily from hunters and other threats.[35]
From: Hualin International Journal of Buddhist Studies
(1) Protagonists of origin narratives either descend voluntarily or are sent down to the human realm in order to embark on a series of journeys and trials that will eventually enable them to attain enlightenment.[36]
Hindu concept of 'Human Realm'
The Human Realm in Hinduism is characterized as the domain of human existence, contrasting with divine realms, marked by moral challenges, where souls undergo experiences, and sacred teachings are imparted, highlighting both the physical and illusionary aspects of life.
From: Bhagavadgita
(1) The realm where human actions and experiences unfold, sustained by the roots of the Ashvattha tree leading to action.[37]
From: Taittiriya Upanishad Bhashya Vartika
(1) The realm where human beings exist, as contrasted with the extraordinary beings known as fairies or gandharvas.[38]
Jain concept of 'Human Realm'
The Human Realm in Jainism symbolizes the existence of human life, serves as a rebirth opportunity for Utpala souls, connects divine experiences, encompasses diverse geographical features, and includes both spiritual figures and ordinary individuals.
From: Trishashti Shalaka Purusha Caritra
(1) The realm where the Lord descended, symbolizing the intimate connection between the divine and human experiences.[39] (2) The realm where mortals exist, which is enclosed by the mountain-range of Manushottara.[40] (3) A term used to describe the realm that encompasses various geographical features such as continents, oceans, and mountains.[41]
From: Bhagavati-sutra (Viyaha-pannatti)
(1) Denotes the realm where human life exists, discussed as a potential rebirth place for Utpala souls.[42] (2) The part of existence where human beings reside, marked by the passage of time and life.[43] (3) The domain defined by the presence of spiritual figures like Arihantas and Cakravarties, in addition to ordinary people such as monks, nuns, men, and women.[44]
The concept of Human Realm in local and regional sources
The Human Realm encompasses the collective experiences, emotions, and cultural narratives of humanity. It shapes literature through themes of aspiration and existence, reflecting the joys and sorrows that define human life and interactions.
From: Triveni Journal
(1) The state of existence and experiences characteristic of humanity, including its joys and sorrows.[45] (2) The social and cultural environment that influences the themes and narratives found within literature.[46] (3) The realm of human experiences, emotions, and interactions; the primary focus of a poet's work.[47] (4) Refers to the collective human experience and civilization, especially in the context of literature and written expression.[48] (5) The realm of human existence and experiences, full of dreams and aspirations that can flourish or fade.[49]
The concept of Human Realm in scientific sources
Human Realm, in this text, signifies a shift in Daoist alchemy. It moved from seeking transcendence to a "cosmopolitan search for goods" within China's geographical boundaries.
From: Religions Journal (MDPI)
(1) The radical shift seems to occur immediately after the human fall as God is suddenly depicted as descending into the universe and directly interacting more with the human realm.[50] (2) The significance of attaining the human realm lies in the fact that it is where a person has a much greater chance to receive the teachings of the Buddha and advance their spiritual improvement.[51] (3) The seminarian articulates his understanding of Confucian fasting, emphasizing that zhai serves to facilitate communication between humans and shenming, or spirits beyond the human realm.[52] (4) In the human realm, lying is one of the worst possible things to do, presumably linked to its breaching of dhamma as the Truth, and as such, lying can and does lead to hell, as mentioned in the text.[53] (5) These principles collectively illustrate the interplay between the divine and this, clarifying the intricate dynamics that exist between the sacred and the secular, fate and justice, along technology and divine will.[54]
From: Sustainability Journal (MDPI)
(1) The human world is central to the concept of landscape, with landscape being an aesthetic consciousness in which objects are signified within relationships to it.[55]