Rebirth (Buddhism) in the context of "Buddhism in Myanmar"

Saṃsāra (Devanagari: संसार) is a Sanskrit word that means "wandering" as well as "world," wherein the term connotes "cyclic change" or, less formally, "running around in circles." Saṃsāra is referred to with terms or phrases such as transmigration/reincarnation, karmic cycle, or Punarjanman, and "cycle of aimless drifting, wandering or mundane existence". When related to the theory of karma, it is the cycle of death and rebirth.

The "cyclicity of all life, matter, and existence" is a fundamental belief of most Indian religions. The concept of saṃsāra has roots in the post-Vedic literature; the theory is not discussed in the Vedas themselves. It appears in developed form, but without mechanistic details, in the early Upanishads. The full exposition of the saṃsāra doctrine is found in early Buddhism and Jainism, as well as in various schools of Hindu philosophy. The saṃsāra doctrine is tied to the karma theory of Hinduism, and the liberation from saṃsāra has been at the core of the spiritual quest of Indian traditions, as well as their internal disagreements. The liberation from saṃsāra is called Moksha, Nirvāṇa, Mukti, or Kaivalya.

Amitābha (Sanskrit pronunciation: [ɐmɪˈtaːbʱɐ], "Measureless" or "Limitless" Light), also known as Amituofo in Chinese, Amida Butsu in Japanese, Amita-bul in Korean, A Di Đà Phật in Vietnamese, and Öpakmé in Tibetan, is one of the main Buddhas of Mahayana Buddhism and the most widely venerated Buddhist figure in East Asian Buddhism. Amitābha is also known by the name Amitāyus ("Measureless Life").

Amitābha is the main figure in two influential Indian Buddhist Mahayana Scriptures: the Sutra of Measureless Life and the Amitābha Sūtra. According to the Sutra of Measureless Life, Amitābha established a pure land of perfect peace and happiness, called Sukhāvatī ("Blissful"), where beings who mindfully remember him with faith may be reborn and then quickly attain enlightenment. The pure land is the result of a set of vows Amitābha made long ago. As his name means Limitless Light, Amitābha's light is said to radiate throughout the cosmos and shine on all beings. Because of this, Amitābha is often depicted radiating light, a symbol for his wisdom. As per the name Amitāyus, this Buddha is also associated with infinite life, since his lifespan is said to be immeasurable. Amitābha's measureless life is seen as being related to his infinite compassion.

The Noble Eightfold Path (Sanskrit: आर्याष्टाङ्गमार्ग, romanized: āryāṣṭāṅgamārga) or Eight Right Paths (Sanskrit: अष्टसम्यङ्मार्ग, romanized: aṣṭasamyaṅmārga) is an early summary of the path of Buddhist practices leading to liberation from samsara, the painful cycle of rebirth, in the form of nirvana.

The Eightfold Path consists of eight practices: right view, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness, and right samadhi ('meditative absorption or union'; alternatively, equanimous meditative awareness).

In Buddhism, an Arhat (Sanskrit: अर्हत्) or Arahant (Pali: अरहंत्, 𑀅𑀭𑀳𑀦𑁆𑀢𑁆) is one who has gained insight into the nature of existence, has achieved Nirvana, and has been liberated from the endless cycle of rebirth.

The understanding of the concept has changed over the centuries, and varies between different schools of Buddhism and different regions. A range of views on the attainment of arhats existed in the early Buddhist schools. The Sarvāstivāda, Kāśyapīya, Mahāsāṃghika, Ekavyāvahārika, Lokottaravāda, Bahuśrutīya, Prajñaptivāda, and Caitika schools all regarded arhats as imperfect in their attainments compared to buddhas.

Merit (Sanskrit: puṇya; Pali: puñña) is a concept considered fundamental to Buddhist ethics. It is a beneficial and protective force which accumulates as a result of good deeds, acts, or thoughts. Merit-making is important to Buddhist practice: merit brings good and agreeable results, determines the quality of the next life and contributes to a person's growth towards enlightenment. In addition, merit is also shared with a deceased loved one, in order to help the deceased in their new existence. Despite modernization, merit-making remains essential in traditional Buddhist countries and has had a significant impact on the rural economies in these countries.

Merit is connected with the notions of purity and goodness. Before Buddhism, merit was used with regard to ancestor worship, but in Buddhism it gained a more general ethical meaning. Merit is a force that results from good deeds done; it is capable of attracting good circumstances in a person's life, as well as improving the person's mind and inner well-being. Moreover, it affects the next lives to come, as well as the destination a person is reborn. The opposite of merit is demerit (pāpa), and it is believed that merit is able to weaken demerit. Indeed, merit has even been connected to the path to Nirvana itself, but many scholars say that this refers only to some types of merit.

Sky burial (Tibetan: བྱ་གཏོར་, Wylie: bya gtor, lit. "bird-scattered") is a funeral practice in which a corpse is placed on a mountaintop to decompose while exposed to the elements, or to be eaten by scavenging animals, especially crows, vultures, bears and jackals. Comparable excarnation practices are part of Zoroastrian burial rites where deceased are exposed to the elements and scavenger birds on stone structures called Dakhma. Sky burials are endemic to Tibet, Qinghai, Sichuan, and Inner Mongolia, as well as in Mongolia, Nepal, Bhutan, and parts of India such as Sikkim and Zanskar. The locations of preparation and sky burial are understood in the Vajrayana Buddhist traditions as charnel grounds. Few such places remain operational today, as the practice was completely banned during the Cultural Revolution as a superstitious practice; in modern times, the practice is regulated by the Chinese Communist Party due to the ongoing decline of vulture populations.

The majority of Tibetan people and many Mongols adhere to Vajrayana Buddhism, which teaches the transmigration of spirits. In this tradition there is no need to preserve the body, as it becomes an empty vessel upon death. Birds may eat it or nature may cause it to decompose. The function of the sky burial is simply to dispose of the remains in as generous a way as possible (the origin of the practice's Tibetan name). In much of Tibet and Qinghai, the ground is too hard and rocky to dig a grave, and due to the scarcity of fuel and timber, sky burials were typically more practical than the traditional Buddhist practice of cremation, which has been limited to high lamas and some other dignitaries.

Jōdo Shinshū (浄土真宗, "The True Essence of the Pure Land Teaching"), also known as Shin Buddhism or True Pure Land Buddhism, is a Japanese tradition of Pure Land Buddhism founded by Shinran (1173–1263). Shin Buddhism is the most widely practiced branch of Buddhism in Japan, and its membership is claimed to include 10 percent of all Japanese citizens. The school is based on the Pure Land teachings of Shinran, which are based on those of earlier Pure Land masters Hōnen, Shandao and Tanluan, all of whom emphasized the practice of nembutsu (the recitation of Amida Buddha's name) as the primary means to obtain post-mortem birth in the Pure Land of Sukhavati (and thus, Buddhahood).

Shinran taught that enlightenment cannot be realized through one’s own self-power (jiriki), whether by moral cultivation, meditation, or ritual practice, but only through the other-power (tariki) of Amida Buddha’s compassionate Vow. Therefore, in Shin Buddhism, the nembutsu is not a meritorious deed or practice that produces merit and liberation, but an expression of joyful gratitude for the assurance of rebirth in the Pure Land, which has already been granted by Amida’s inconceivable wisdom and compassion. Doctrinally, Jōdo Shinshū is grounded in Shinran’s magnum opus, the Kyōgyōshinshō (Teaching, Practice, Faith, and Realization), which presents a comprehensive exegesis of Pure Land thought based on Indian and Chinese Mahāyāna sources. Shinran’s synthesis reframes the Pure Land path as the culmination of Mahāyāna Buddhism, emphasizing ideas like true faith (shinjin), other-power, the abandonment of self-power, the nembutsu of gratitude, and the all-embracing compassion of Amida Buddha's Original Vow.

In Buddhism, Parinirvana (Sanskrit: parinirvāṇa; Pali: parinibbāna) describes the state entered after death by someone who has attained nirvana during their lifetime. It implies a release from Saṃsāra, karma and rebirth as well as the dissolution of the skandhas.

In some Mahāyāna scriptures, notably the Mahāyāna Mahāparinirvāṇa Sūtra, parinirvāṇa is described as the realm of the eternal true Self of the Buddha.

The Buddhist traditions have created and maintained a vast body of mythological literature. The central myth of Buddhism revolves around the purported events of the life of the Buddha. This is told in relatively realistic terms in the earliest texts, and was soon elaborated into a complex literary mythology. The chief motif of this story, and the most distinctive feature of Buddhist myth, is the Buddha's renunciation: leaving his home and family for a spiritual quest. Alongside this central myth, the traditions contain large numbers of smaller stories, which are usually supposed to convey an ethical or Buddhist teaching. These include the popular Jātakas, folk tales or legends believed to be past lives of Gautama Buddha. Since these are regarded as episodes in the life of the Buddha, they are treated here as “myth”, rather than distinguishing between myth, legend, and folk-tale.

Buddhist mythology is maintained in texts, but these have always existed alongside oral traditions of storytelling, as well as creative retellings of myths as drama or artworks. This creative mythology continues to this day, and includes film, television, and musical adaptions of Buddhist myths.

Saṃsāra (in Sanskrit (संसार) and Pali) in Buddhism is the beginningless cycle of repeated birth, mundane existence and dying again. Samsara is considered to be suffering (Skt. duḥkha; P. dukkha), or generally unsatisfactory and painful. It is perpetuated by desire and ignorance (Skt. avidyā; P. avijjā), and the resulting karma and sensuousness.

Rebirths occur in six realms of existence, namely three good realms (heavenly, demi-god, human) and three evil realms (animal, ghosts, hell). Saṃsāra ends when a being attains nirvāṇa, which is the extinction of desire and acquisition of true insight into the nature of reality as impermanent and non-self.