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The Buddha taught that the human beings are also reborn from other forms like as animals.

鈥淐ontaminated virtuous actions throw us into higher sa峁僺膩ric rebirths as a human, demi-god, or god, whereas non-virtuous actions throw us into lower rebirths in the animal, hungry spirit, or hell 谤别补濒尘蝉鈥�.^[1]

The Karma leads one to a good position or places one in a bad position.

The Buddha says:

鈥淪ome enter the womb, that is, are reborn on earth. Evil doers go to hell. The good go to heaven. Those free from worldly desires attain 狈颈谤惫腻峁嘺.鈥�^[2]

The death of a person is must for not leading to rebirth in the human realm. He can be reborn in another realm due to his karma.

Animals have always been regarded in Buddhist thought as sentient beings, though less intellectually advanced than humans but no less capable of feeling suffering. Moreover, the doctrine of rebirth held that any human could be reborn as an animal, and any animal could be reborn as a human. An animal birth might be the rebirth of a dead relative, and if one looks far enough back in one鈥檚 infinite series of lives, one would eventually have to be related to others in some way. One cannot, therefore, make a hard distinction between moral rules applicable to animals and those applicable to people. Ultimately humans and animals are part of a single family.

The beings here experience unrelenting torment.鈥滱ll human beings go into the human world by virtuous actions, but the experiences they have as human beings vary considerably depend upon their different completed actions. Similarly, animals have all been thrown into the animal world by the retribution of non-virtuous actions, but their experiences as animals vary considerably depending upon their different completing actions. Some animals, such as some domestic pets, can experience a life of luxury, receiving more care and attention than many human beings.^[3]

Human souls could be reborn as animals and insects if they had behaved badly, with all souls regarded as part of the Supreme Being. Failing to observe the duty to care could lead to bad karma, which increased the likelihood of returning as an animal next time round.^[4] Species sentience due to its association with rebirth eschatology leads to cross-species reincarnation.^[5]

A person who has done evil persistently, or even one heavy crime, is likely to see at the time of death a vision, either relating to his past evil actions, or else to the bourn which his past evil actions or karma have prepared for him. When his physical body is no longer a suitable basis to support life, his mind creates a body ghostly and subtle in substance, which then and there begins to experience one of the evil bourns. But in case his karma drives him to be born as animals, there is the vision of animals copulating and he is dragged into the womb or egg of those animals.^[6]

It may not be far from the truth to say that this attitude of renunciation is behind every moral virtue. Not only those who leave everyday life and embrace the life of monks, but everyone is expected to practice renunciation to the extent to which he is able. Without such sacrifices, there cannot be perfect harmony in society. Thus, even the simplest of virtues, such as generosity, liberality, caring for one鈥檚 parents, family, fellow beings and others cannot be practiced without an element of renunciation or sacrifice. This is the sacrifice that the Buddha emphasized.

In the Buddhist tradition, the teaching of rebirth states that humans can be reborn as animals if they commit heinous deeds, and those animals can be reborn as humans if they exert effort to act meritoriously. As James P. McDermott writes, 鈥淎fter the breaking up of the body after death, individuals of comparatively good conduct will be reborn in a relatively satisfactory state of existence such as the human state.鈥�^[7] This is illustrated in the 颁补尘辫别测测补-闯腻迟补办补.^[8] There was a puissant serpent King who left all his magnificence on the fast-days. He went to the human world and lie on the way. There was a serpent-charmer came to catch him and made him dance for show. After that the serpent King became a young man, into the human being realm, due to force of his good karma.

Through that story, we see an animal doing good deeds and with the force of good karma and changing its life from an animal he becomes a man in the next life. Thus, we know that if animal do good deeds it will be reborn in the good realms.

Those of bad conduct and wrong views, to the contrary, are destined to attain a miserable rebirth as an animal or worse. Thus, for example, if they do not end up in hell itself, individuals who creep or slink along in this life, be they bloody handed hunters, robbers, or whatever, are most likely to be reborn in the form of a sneaky or creeping creature as a snake, a scorpion, a centipede, a mongoose, a cat, a mouse, an owl or the like.^[9]

Footnotes and references:

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[1]:

Kelsang Gyatso, Op. Cit. 57.

[2]:

Hsuan Hua, 鈥楨ating flesh: pros and cons鈥�, Cherishing Life, Volume II: 142-144.

[3]:

Kelsang Gyatso, Op. Cit. 57-58.

[4]:

Richard Ryder, Op. Cit. 21.

[5]:

Obeyesekere, Gananath, Karma & Rebirth: A Cross Cultural Study, Delhi: Motilal Banarsidass Publisher, 2006: 176.

[6]:

Phra Khantipalo, The Wheel of Birth and Death, Kandy: Buddhist Publication Society,1970.

[7]:

Wendy Doniger, Karma and Rebirth in Classical Indian Traditions, USA: University of California Press, 1980: 191.

[8]:

J. No. 506.

[9]:

Christopher Key Chapple, Nonviolence to Animals, Earth, and Self in Asian Traditions, Delhi: Indian Book Centre, 1995: 23.