The 31 Realms of Existence

https://puredhamma.net/tables-and-summaries/31-realms-of-existence/

https://edrimdotorg.blogspot.com/p/the-31-realms.html

https://www.youtube.com/watch?v=GzPIeCaV-is - It explains how exclusive and rare a fortunate realm of human rebirth is. Descriptive in the Theravada tradition of Buddhism.

https://www.youtube.com/watch?v=4WPjlUkTuDU  Six realms of samsara within the realms of Desire. Descriptive in the Mahayana tradition of Buddhism.

There are 31 different worlds that Buddhism says about what type of life may await after death. The manussa (human) is the fifth class of sentient beings from the bottom, the hell, the niraya class.

This what AI says about manussa.

AI Overview

In Buddhism, "manussa" generally means "human being" or "man", specifically referring to the human realm of existence. It highlights the unique experiences and responsibilities associated with being human within the Buddhist spiritual context. 

Here's a more detailed explanation:

Human Realm:

Manussa denotes the "Human Realm" where humans exist, emphasizing the opportunities and challenges of human life in the context of Buddhism. 

Spiritual Significance:

The human realm is considered fortunate because it offers an opportunity to achieve enlightenment (Nirvana) and break free from the cycle of rebirth (Saṃsāra). 

Etymology:

The word "manussa" can be linked to the ancestor of men, Manu(s), or to the word "manna" meaning "man" in the Gothic language. 

Kamaloka has 11 planes, including one of the human realm, manussa.  

Following is an AI overview of Kamaloka, the lower 11 planes of all 31 planes. Kamaloka is the group of realms that we humans almost exclusively deal with in our reincarnation processes, samsara. In these regions of the realm, most of the problems are caused by karma that originated from desire, ego, hatred, jealousy, and all those evil deeds caused by unhealthy emotions.

In both Theravada Buddhism and Theosophy, Kamaloka refers to a realm of existence characterized by desire and sensual experience. Wisdom Library defines it as the realm of desire or sensual sphere within the 31 realms of existence in Theravada. In Theosophy, Kamaloka is a post-death realm where individuals experience desires and emotions. It can be seen as a transitional state before further evolution or rebirth, AnthroWiki notes that it's a place of purification. 

Here's a more detailed look:

In Theravada Buddhism:

Realm of Sensual Desire:

Kamaloka, also known as Kāmabhava, is one of the three realms of existence (along with the Form Realm and Formless Realm), Wikipedia.

Home to Creatures of Desire:

It's inhabited by beings, including humans, animals, and inhabitants of various heavens and hells, who are attached to sensual desires.

A Reward for Good Karma:

The Buddhist heavens within Kamaloka are considered places of reward for good karma, where beings experience the pleasures of sensual enjoyment. 

In Theosophy:

Post-Death Realm:

After death, individuals' astral bodies or eidolons reside in Kamaloka, experiencing a period of dormancy and emotional processing. 

Subjective and Invisible:

Kamaloka is described as a semi-material plane, invisible to the physical senses. 

Purgatory:

It can be seen as a purgatory or a process of purification, where individuals work through their attachments and emotions. 

Rebirth and Evolution:

The experience in Kamaloka influences the individual's future rebirth and evolutionary path. 

The Law of Dependent Origination (12 연기법)

It explains how a body is created out of the darkness called ignorance; a karmic entity that meets precisely to that of realm, form, location, timing, parents, and quality of body enters it, and it rears itself believing it owns that body-mind (namarupa) permanently, with a strong ego attached to it. Then it ends up going back to that same darkness called ignorance. It keeps repeating the cycle of these same 12 linking processes traversing about different realms (haven, human, animals, hell karmic planes) until it, IF EVER, finally understands there is NO SELF by breaking the link. 

The above is just my understanding of things so I don't mislead anyone.

1. Ignorance (avidya,無明): The root cause of suffering, leading to the cycle of rebirth. 
2. Volitional Activities (sankhara,行): Actions and intentions arising from ignorance. 
3. Consciousness (vijnana,識): The mind that perceives and experiences. 
4. Name and Form (nama-rupa, 名色): The body and mind, arising from consciousness. 
5. Six Sense Bases (sadayatana, 六入): The six senses (sight, sound, smell, taste, touch, mind). 
6. Contact (sparsa,觸,촉): The interaction between the senses and the external world. 
7. Feeling (vedana,受,수): The experience of pleasant, unpleasant, or neutral sensations. 
8. Craving (tanha,愛): Attachment and desire arising from feeling. 
9. Clinging (upadana,取,취): Holding onto things, thoughts, and experiences. 
10. Existence (bhava,有): The cycle of rebirth and becoming. 
11. Birth (jati,生): The process of being reborn. 
12. Aging, Suffering, and Death (jara-marana,老死): The inevitable end of life.

1. Ignorance (avidya,無明): The root cause of suffering, leading to the cycle of rebirth. 

The word '無明' literally means 'no light'. It is understood in the Buddhist term, more specifically as ignorance of the Four Noble Truths.

Ignorance of the Four Noble Truths means not knowing about (1) what is suffering, (2) the causes of suffering, (3) the cessation of suffering, and (4) the path leading to the cessation of suffering (the Eightfold Path). 

It is easy to think that being ignorant is not a sin, but in fact, the greatest sins arise from being ignorant. We commit sins because we do not know; we commit evil deeds because we are ignorant of the law of causal effects of karmic consequences.

2. Volitional Activities (sankhara,行): Karma, Conditioned act (有爲,유위) and intentions arising from ignorance.

3. Consciousness (vijnana,識): The mind that perceives and experiences.

4. Name and Form (nama-rupa, 名色): The body and mind, arising from consciousness.

5. Six Sense Bases (sadayatana, 六入): The six senses (sight, sound, smell, taste, touch, mind). 

The six sense bases or the six cognitive functions which are sight, hearing, smelling, tasting, body-sensing, and brain-processing. 

The six sense bases are: 

1. Eye and seeing 
2. Ear and hearing 
3. Nose and smelling 
4. Tongue and tasting 
5. Body and sensing 
6. Mind and cognizing

6. Contact (sparsa,觸,촉): The interaction between the senses and the external world.

7. Feeling (vedana,受,수): The experience of pleasant, unpleasant, or neutral sensations. 

8. Craving (tanha,愛): Attachment and desire arising from feeling. 

Kama-tanha: Craving for sensual pleasures. 

Bhava-tanha: Craving for existence and attachment to a fixed (ego identity) versus impermanent self identity. 

Vibhava-tanha: Craving for non-existence or to avoid pain and suffering. 

9. Clinging (upadana,取,취): Holding onto things, thoughts, and experiences. 

Kāmupādāna: Clinging to sensual pleasures. 

Ditthupādāna: Clinging to views or beliefs. 

Silabbatupādāna: Clinging to rules and rituals. 

Attavādupādāna: Clinging to the idea of a self or ego. 

10, Existence (bhava,有): The cycle of rebirth and becoming.

11. Birth (jati,生): The process of being reborn. 

12. Aging and Death (jara-marana,老死): The inevitable end of life.