รูปแบบการอธิบายเรื่องภพภูมิเพื่อแก้ปัญหาเรื่องกรรม และการเกิดใหม่ในสังคมปัจจุบัน

        The aims of this research were as follows: 1) to examine the realms of existence as described in the Tripitaka, 2) to explore the relationship between the realms of existence as depicted in other Buddhist teachings and 3) to propose an explanatory model of the realms of existence to address the challenges concerning Karma and Rebirth in contemporary society. The research findings revealed the following:

            The realms of existence in Buddhism encompass various aspects such as existence in different states, the experience of possessing or acquiring things, and the teachings of Karma and the Cycle of death and rebirth originating from the concept of Samsara (the cycle of lives) in the Tripitaka. These realms are classified into three categories: 1) Kamabhumi or Kama Bhava, which refers to the realm of sentient beings who indulge in sensual pleasures, such as the five sensory objects. 2) Rupabhumi or Rupabhava, which represents the realm of sentient beings who have attained the Form Jhana, including the 16 Form Brahmas. 3) Arupbhumi or Arupabhava, which denotes the realm of sentient beings who have attained the formless Jhana, including the four Formless Brahmas.

            The relation between the realms of existence and other Buddhist teachings can be understood by categorizing the concepts of realms of existence taught by the Buddha in two ways: 1) The cosmological or ontological perspective, which is based on the Three Characteristic Law, describing the arising and ceasing nature of phenomena. Sometimes, the concept of these realms of existence is associated with the known experiences perceived through the senses. 2) The psychological perspective or mental process, wherein the realms of existence are explained in terms of ignorance, craving, and attachment that arise within the mind when perceiving external objects. These two perspectives must be explained in relation to moral teachings for humans. They are deeply interconnected, bridging the metaphysical and ethical concepts.

           Regarding to the proposed explanatory model for the realms of existence to solve the problems of Kamma and Rebirth in present society. The model introduces the Paticcasamuppada teaching, which focuses on present existence and allows for the explanation of the world through events in one's current life that can be empirically examined. It emphasizes the values and meanings of happiness and suffering in this life rather than solely focusing on the afterlife. This presentation does not negate the teachings of the metaphysical world or the cycle of birth and death across different realms. Instead, it highlights the benefits and happiness that can be attained in this present world. By addressing the problems faced in individual and social lives, one can attain genuine happiness. Consequently, concerns about the next life become less significant in the present. This perspective does not conflict with the belief in samsara in Buddhism.