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Dhammapada: |
Dhammapada Verse
145
Sukhasamanera Vatthu Those Who Restrain Their Own Mind
Verse
145. Those Who Restrain Their Own Mind
Irrigators govern water,
fletchers fashion shafts,
as joiners shape their timber
those of good conduct tame themselves.
Explanation: Irrigators direct the water. Fletchers shape the
arrows. Carpenters shape the wood. The wise consciously control themselves.
|
Dhammapada: Verses and Stories |
Dhammapada
Verse 145
Sukhasamanera Vatthu
Udakam hi nayanti nettika
usukara namayanti tejanam
darum namayanti tacchaka
attanam damayanti subbata.
Verse 145: Farmers1 channel the water; fletchers
straighten the arrows; carpenters work the timber; the wise tame themselves.
1. Farmers: lit., makers of irrigation canals.
The Story of Samanera* Sukha
While residing at the Jetavana monastery, the Buddha uttered
Verse (145) of this book, with reference to a samanera named Sukha.
Sukha was made a samanera at the age of seven years by Thera
Sariputta. On the eighth day after being made a samanera he followed Thera
Sariputta on his alms-round. While doing the round they came across some
farmers irrigating their fields, some fletchers straightening their arrows and
some carpenters making things like cart-wheels, etc. Seeing these, he asked
Thera Sariputta whether these inanimate things could be guided to where one
wished or be made into things one wished to make, and the thera answered him in
the affirmative. The young samanera then pondered that if that were so, there
could be no reason why a person could not tame his mind and practise
Tranquillity and Insight Meditation.
So, he asked permission from the thera to return to the
monastery. There, he shut himself up in his room and practised meditation in
solitude, Sakka and the devas also helped him in his practice by keeping the
monastery very quiet. That same day, the eighth day after his becoming a
samanera, Sukha attained arahatship. In connection with this, the Buddha said
to the congregation of bhikkhus, “When a person earnestly practises the
Dhamma, even Sakka and the devas give protection and help. I myself have kept
Sariputta at the entrance so that Sukha should not be disturbed. The samanera,
having seen the farmers irrigating their fields, the fletchers straightening
their arrows and the carpenters making cart-wheels and other things, trains his
mind and practises the Dhamma. Thus, he has now become an arahat.”
Then the Buddha spoke in verse as follows:
|
Verse |
* This story is the same as that of Samanera Pandita (Verse 80)
** Farmers: lit., makers of irrigation canals
End of Chapter Ten: Punishment (Dandavagga)
IV.
MEDITATION
MINDFULNESS
FOUR APPLICATIONS OF MINDFULNESS
LOTUS POSTURE
SAMADHI
CHAN SCHOOL
FOUR
DHYANAS
FOUR FORMLESS REALMS
http://en.wikipedia.org/wiki/Formless_Realm
Formless
Realm
The Formless Realm or ÄrÅ«pyadhÄtu
(Sanskrit)
or ArÅ«paloka (PÄli) (Tib: gzugs med pa’i khams) is a realm in Buddhist
cosmology.[1]
It would have no place in a purely physical cosmology, as none of the beings
inhabiting it has either shape or location; and correspondingly, the realm has
no location either. This realm belongs to those devas who attained and remained
in the Four Formless Absorptions (catuįø„-samÄpatti) of the arÅ«padhyÄnas
in a previous life, and now enjoys the fruits (vipÄka) of the good
karma of that accomplishment. Bodhisattvas,
however, are never born in the ÄrÅ«pyadhÄtu even when they have attained the
arÅ«padhyÄnas.
There are four types of ÄrÅ«pyadhÄtu
devas, corresponding to the four types of arÅ«padhyÄnas:
- Naivasaį¹jƱÄnÄsaį¹jƱÄyatana
or NevasaƱƱÄnÄsaƱƱÄyatana (Tib: ‘du shes med ‘du shes med min)
“Sphere of neither perception nor non-perception”. In this
sphere the formless beings have gone beyond a mere negation of perception
and have attained a liminal state where they do not engage in
“perception” (saį¹jƱÄ, recognition of particulars by
their marks) but are not wholly unconscious. This was the sphere reached
by Udraka RÄmaputra (PÄli: Uddaka RÄmaputta), the second of the Buddha’s
two teachers, who considered it equivalent to enlightenment.
- Äkiį¹canyÄyatana
or ÄkiƱcaƱƱÄyatana (Tib: ci yang med) “Sphere of
Nothingness” (literally “lacking anything”). In this sphere
formless beings dwell contemplating upon the thought that “there is
no thing”. This is considered a form of perception, though a very
subtle one. This was the sphere reached by ÄrÄįøa
KÄlÄma (PÄli: Äįø·Ära
KÄlÄma), the first of the
Buddha’s two teachers; he considered
it to be equivalent to enlightenment.
- VijƱÄnÄnantyÄyatana
or ViƱƱÄį¹ÄnaƱcÄyatana
or more commonly the contracted form ViƱƱÄį¹aƱcÄyatana
(Tib: rnam shes mtha’ yas) “Sphere of Infinite
Consciousness”. In this sphere formless beings dwell meditating on
their consciousness (vijƱÄna) as infinitely pervasive.
- ÄkÄÅÄnantyÄyatana
or ÄkÄsÄnaƱcÄyatana (Tib: nam mkha’ mtha’ yas) “Sphere
of Infinite Space”. In this sphere formless beings dwell meditating
upon space or extension (ÄkÄÅa) as infinitely pervasive
http://en.wikipedia.org/wiki/Buddhist_cosmology
Buddhist
cosmology
Buddhist cosmology
is the description of the shape and evolution of the Universe
according to the Buddhist
scriptures
and commentaries.
Introduction
The self-consistent
Buddhist cosmology which is presented in commentaries and works of Abhidharma
in both TheravÄda
and MahÄyÄna
traditions, is the end-product of an analysis and reconciliation of
cosmological comments found in the Buddhist sūtra and vinaya
traditions. No single sūtra sets out the entire structure of the universe.
However, in several sūtras the Buddha describes other worlds and states of
being, and other sūtras describe the origin and destruction of the universe.
The synthesis of these data into a single comprehensive system must have taken
place early in the history of Buddhism, as the system described in the PÄli
VibhajyavÄda
tradition (represented by today’s TheravÄdins) agrees, despite some trivial
inconsistencies of nomenclature, with the SarvÄstivÄda
tradition which is preserved by MahÄyÄna Buddhists.
The picture of the world
presented in Buddhist cosmological descriptions cannot be taken as a literal
description of the shape of the universe. It is inconsistent,
and cannot be made consistent, with astronomical data that were already known
in ancient India. However, it is not intended to be a description of how
ordinary humans perceive their world[citation needed];
rather, it is the universe as seen through the divyacakį¹£us
(PÄli: dibbacakkhu), the “divine eye” by which a Buddha
or an arhat
who has cultivated this faculty can perceive all of the other worlds and the
beings arising (being born) and passing away (dying) within them, and can tell
from what state they have been reborn and into what state
they will be reborn. The cosmology has also been interpreted in a symbolical or
allegorical sense (see Ten spiritual realms).
Buddhist cosmology can be
divided into two related kinds: spatial cosmology, which describes the
arrangement of the various worlds within the universe, and temporal cosmology,
which describes how those worlds come into existence, and how they pass away.
Spatial
cosmology
Spatial cosmology can
also be divided into two branches. The vertical (or cakravÄįøa) cosmology describes the
arrangement of worlds in a vertical pattern, some being higher and some lower.
By contrast, the horizontal (sahasra) cosmology describes the grouping
of these vertical worlds into sets of thousands, millions or billions.
Vertical cosmology
In the vertical
cosmology, the universe exists of many worlds (lokÄįø„) ā one might say “planes” ā stacked one upon
the next in layers. Each world corresponds to a mental state or a state of
being. A world is not, however, a location so much as it is the beings which
compose it; it is sustained by their karma
and if the beings in a world all die or disappear, the world disappears too.
Likewise, a world comes into existence when the first being is born into it.
The physical separation is not so important as the difference in mental state;
humans and animals, though they partially share the same physical environments,
still belong to different worlds because their minds perceive and react to
those environments differently.
The vertical cosmology is
divided into thirty-one planes of existence and the planes into three realms,
or dhÄtus, each corresponding to a different type of mentality. These
three (TridhÄtu) are the ÄrÅ«pyadhÄtu, the RÅ«padhÄtu, and the KÄmadhÄtu. The
latter comprises the “five or six
realms“. In some instances all of the beings born in the
ÄrÅ«pyadhÄtu and the RÅ«padhÄtu are informally classified as “gods” or
“deities” (devÄįø„),
along with the gods of the KÄmadhÄtu, notwithstanding the fact that the deities
of the KÄmadhÄtu differ more from those of the ÄrÅ«pyadhÄtu than they do from
humans. It is to be understood that deva is an imprecise term referring
to any being living in a longer-lived and generally more blissful state than
humans. Most of them are not “gods” in the common sense of the term,
having little or no concern with the human world and rarely if ever interacting
with it; only the lowest deities of the KÄmadhÄtu correspond to the gods
described in many polytheistic religions.
The term “brahmÄ” is used both as a
name and as a generic term for one of the higher devas. In its broadest sense,
it can refer to any of the inhabitants of the ÄrÅ«pyadhÄtu and the RÅ«padhÄtu. In
more restricted senses, it can refer to an inhabitant of one of the nine lower
worlds of the RÅ«padhÄtu, or in its narrowest sense, to the three lowest worlds
of the RÅ«padhÄtu. A large number of devas use the name “BrahmÄ”, e.g.
BrahmÄ Sahampati, BrahmÄ SanatkumÄra, Baka BrahmÄ, etc. It is not always clear
which world they belong to, although it must always be one of the worlds of the
RÅ«padhÄtu below the ÅuddhÄvÄsa worlds.
Formless Realm (ÄrÅ«pyadhÄtu)
Main article: Formless Realm
The ÄrÅ«pyadhÄtu (Sanskrit)
or ArÅ«paloka (PÄli) (Tib:
gzugs med pa’i khams) or “Formless realm” would have no place
in a purely physical cosmology, as none of the beings inhabiting it has either
shape or location; and correspondingly, the realm has no location either. This
realm belongs to those devas who attained and remained in the Four Formless
Absorptions (catuįø„-samÄpatti) of the arÅ«padhyÄnas in a previous
life, and now enjoys the fruits (vipÄka) of the good karma of that accomplishment. Bodhisattvas,
however, are never born in the ÄrÅ«pyadhÄtu even when they have attained the
arÅ«padhyÄnas.
There are four types of
ÄrÅ«pyadhÄtu devas, corresponding to the four types of arÅ«padhyÄnas:
- Naivasaį¹jƱÄnÄsaį¹jƱÄyatana or NevasaƱƱÄnÄsaƱƱÄyatana
(Tib: ‘du shes med ‘du shes med min) “Sphere of neither
perception nor non-perception”. In this sphere the formless beings
have gone beyond a mere negation of perception and have attained a liminal
state where they do not engage in “perception” (saį¹jƱÄ, recognition of
particulars by their marks) but are not wholly unconscious. This was the
sphere reached by Udraka RÄmaputra (PÄli: Uddaka RÄmaputta), the second of
the Buddha’s two teachers, who considered it
equivalent to enlightenment.
- Äkiį¹canyÄyatana or ÄkiƱcaƱƱÄyatana
(Tib: ci yang med) “Sphere of Nothingness” (literally
“lacking anything”). In this sphere formless beings dwell
contemplating upon the thought that “there is no thing”. This is
considered a form of perception, though a very subtle one. This was the
sphere reached by ÄrÄįøa KÄlÄma (PÄli: Äįø·Ära
KÄlÄma),
the first of the Buddha’s two teachers; he considered it to
be equivalent to enlightenment.
- VijƱÄnÄnantyÄyatana or ViƱƱÄį¹ÄnaƱcÄyatana or more commonly the
contracted form ViƱƱÄį¹aƱcÄyatana (Tib: rnam shes mtha’ yas)
“Sphere of Infinite Consciousness”. In this sphere formless
beings dwell meditating on their consciousness (vijƱÄna) as
infinitely pervasive.
- ÄkÄÅÄnantyÄyatana or ÄkÄsÄnaƱcÄyatana
(Tib: nam mkha’ mtha’ yas) “Sphere of Infinite Space”. In
this sphere formless beings dwell meditating upon space or extension
(ÄkÄÅa) as infinitely pervasive.
Form Realm (RÅ«padhÄtu)
The RÅ«padhÄtu (PÄli:
RÅ«paloka; Tib: gzugs kyi khams) or “Form realm” is, as the
name implies, the first of the physical realms; its inhabitants all have a
location and bodies of a sort, though those bodies are composed of a subtle
substance which is of itself invisible to the inhabitants of the KÄmadhÄtu. According
to the Janavasabha Sutta, when a brahma (a being from the Brahma-world of the
RÅ«padhÄtu) wishes to visit a deva of the TrÄyastriį¹Åa heaven (in the KÄmadhÄtu), he has
to assume a “grosser form” in order to be visible to them. There are
17-22 RÅ«padhÄtu in Buddhism texts, the most common saying is 18.[1][2]
The beings of the Form
realm are not subject to the extremes of pleasure and pain, or governed by
desires for things pleasing to the senses, as the beings of the KÄmadhÄtu are.
The bodies of Form realm beings do not have sexual distinctions.
Like the beings of the
ÄrÅ«pyadhÄtu, the dwellers in the RÅ«padhÄtu have minds corresponding to the dhyÄnas (PÄli: jhÄnas). In
their case it is the four lower dhyÄnas or rÅ«padhyÄnas.
However, although the beings of the RÅ«padhÄtu can be divided into four broad
grades corresponding to these four dhyÄnas, each of them is subdivided into
further grades, three for each of the four dhyÄnas and five for the ÅuddhÄvÄsa
devas, for a total of seventeen grades (the TheravÄda tradition counts one less
grade in the highest dhyÄna for a total of sixteen).
Physically, the RÅ«padhÄtu
consists of a series of planes stacked on top of each other, each one in a
series of steps half the size of the previous one as one descends. In part,
this reflects the fact that the devas are also thought of as physically larger
on the higher planes. The highest planes are also broader in extent than the
ones lower down, as discussed in the section on Sahasra cosmology. The
height of these planes is expressed in yojanas, a measurement of very
uncertain length, but sometimes taken to be about 4,000 times the height of a
man, and so approximately 4.54 miles (7.31 km) or 7.32 kilometers.
Pure Abodes
The ÅuddhÄvÄsa (PÄli:
SuddhÄvÄsa; Tib: gnas gtsang ma) worlds, or “Pure Abodes”, are
distinct from the other worlds of the RÅ«padhÄtu in that they do not house
beings who have been born there through ordinary merit or meditative
attainments, but only those AnÄgÄmins (”Non-returners”)
who are already on the path to Arhat-hood and who will attain enlightenment directly
from the ÅuddhÄvÄsa worlds without being reborn in a lower plane (AnÄgÄmins can
also be born on lower planes). Every ÅuddhÄvÄsa deva is therefore a protector
of Buddhism. (Brahma Sahampati, who appealed
to the newly enlightened Buddha to teach, was an Anagami from a previous Buddha[3]).
Because a ÅuddhÄvÄsa deva will never be reborn outside the ÅuddhÄvÄsa worlds,
no Bodhisattva
is ever born in these worlds, as a Bodhisattva must ultimately be reborn as a
human being.
Since these devas rise
from lower planes only due to the teaching of a Buddha, they can remain empty
for very long periods if no Buddha arises. However, unlike the lower worlds,
the ÅuddhÄvÄsa worlds are never destroyed by natural catastrophe. The
ÅuddhÄvÄsa devas predict the coming of a Buddha and, taking the guise of
Brahmins, reveal to human beings the signs by which a Buddha can be recognized.
They also ensure that a Bodhisattva in his last life will see the four signs
that will lead to his renunciation.
The five ÅuddhÄvÄsa
worlds are:
- Akaniį¹£į¹ha or Akaniį¹į¹ha ā World of devas “equal
in rank” (literally: having no one as the youngest). The highest of
all the RÅ«padhÄtu worlds, it is often used to refer to the highest extreme
of the universe. The current Åakra will
eventually be born there. The duration of life in Akaniį¹£į¹ha is 16,000 kalpas (VibhajyavÄda
tradition). Mahesvara (not to be confused with Hindu god Shiva) the ruler
of the three realms of samsara is said to dwell here. The height of this world
is 167,772,160 yojanas above the Earth (approximately the distance of
Saturn from Earth).[4]
- SudarÅana or SudassÄ« ā The
“clear-seeing” devas live in a world similar to and friendly
with the Akaniį¹£į¹ha world. The height of this
world is 83,886,080 yojanas above the Earth. (approximately the distance
of Jupiter from Earth)[5]
- Sudį¹Åa or Sudassa ā The
world of the “beautiful” devas are said to be the place of
rebirth for five kinds of anÄgÄmins. The height of this world is
41,943,040 yojanas above the Earth.
- Atapa or Atappa ā The world
of the “untroubled” devas, whose company those of lower realms
wish for. The height of this world is 20,971,520 yojanas above the
Earth.(approximately the distance of Sun from Earth)[6]
- Avį¹ha or Aviha ā The world
of the “not falling” devas, perhaps the most common destination
for reborn AnÄgÄmins. Many achieve arhatship directly in this world, but
some pass away and are reborn in sequentially higher worlds of the Pure
Abodes until they are at last reborn in the Akaniį¹£į¹ha world. These are called in
PÄli uddhaį¹sotas, “those whose stream
goes upward”. The duration of life in Avį¹ha is 1,000 kalpas
(VibhajyavÄda tradition). The height of this world is 10,485,760 yojanas
above the Earth.(approximately the distance of Mars from Earth)[7]
Bį¹hatphala worlds
The mental state of the
devas of the Bį¹hatphala worlds corresponds to the fourth dhyÄna, and is
characterized by equanimity (upekį¹£Ä).
The Bį¹hatphala worlds form the upper limit to the destruction of the
universe by wind at the end of a mahÄkalpa (see Temporal cosmology below),
that is, they are spared such destruction.
- AsaƱƱasatta (Sanskrit: Asaį¹jƱasattva) (VibhajyavÄda tradition
only) ā “Unconscious beings”, devas who have attained a high
dhyÄna (similar to that of the Formless Realm), and, wishing to avoid the
perils of perception, have achieved a state of non-perception in which
they endure for a time. After a while, however, perception arises again
and they fall into a lower state.
- Bį¹hatphala or Vehapphala (Tib: ‘bras
bu che) ā Devas “having great fruit”. Their lifespan is 500
mahÄkalpas. (VibhajyavÄda tradition). Some AnÄgÄmins are reborn here. The
height of this world is 5,242,880 yojanas above the Earth.(approximately
the distance of Venus from Earth)[8]
- Puį¹yaprasava (SarvÄstivÄda tradition
only; Tib: bsod nams skyes) ā The world of the devas who are the
“offspring of merit”. The height of this world is 2,621,440
yojanas above the Earth.
- Anabhraka (SarvÄstivÄda tradition
only; Tib: sprin med) ā The world of the “cloudless”
devas. The height of this world is 1,310,720 yojanas above the Earth.
Åubhakį¹tsna worlds
The mental state of the
devas of the Åubhakį¹tsna worlds corresponds to the third dhyÄna, and is
characterized by a quiet joy (sukha). These devas have bodies that radiate a steady
light. The Åubhakį¹tsna worlds form the upper limit to the destruction of the
universe by water at the end of a mahÄkalpa (see Temporal cosmology below),
that is, the flood of water does not rise high enough to reach them.
- Åubhakį¹tsna or Subhakiį¹į¹a /
Subhakiį¹ha (Tib: dge rgyas) ā
The world of devas of “total beauty”. Their lifespan is 64
mahÄkalpas (some sources: 4 mahÄkalpas) according to the VibhajyavÄda
tradition. 64 mahÄkalpas is the interval between destructions of the
universe by wind, including the Åubhakį¹tsna worlds. The height of this
world is 655,360 yojanas above the Earth.
- ApramÄį¹aÅubha or AppamÄį¹asubha (Tib: tshad med dge)
ā The world of devas of “limitless beauty”. Their lifespan is 32
mahÄkalpas (VibhajyavÄda tradition). They possess “faith, virtue,
learning, munificence and wisdom”. The height of this world is
327,680 yojanas above the Earth.
- ParÄ«ttaÅubha or Parittasubha (Tib:
dge chung) ā The world of devas of “limited beauty”.
Their lifespan is 16 mahÄkalpas. The height of this world is 163,840
yojanas above the Earth.
ÄbhÄsvara worlds
The mental state of the
devas of the ÄbhÄsvara worlds corresponds
to the second dhyÄna, and is characterized by delight (prÄ«ti) as
well as joy (sukha);
the ÄbhÄsvara devas are said to shout aloud in their joy, crying aho sukham!
(”Oh joy!”). These devas have bodies that emit flashing rays of light
like lightning. They are said to have similar bodies (to each other) but
diverse perceptions.
The ÄbhÄsvara worlds form
the upper limit to the destruction of the universe by fire at the end of a
mahÄkalpa (see Temporal cosmology below),
that is, the column of fire does not rise high enough to reach them. After the
destruction of the world, at the beginning of the vivartakalpa, the worlds are
first populated by beings reborn from the ÄbhÄsvara worlds.
- ÄbhÄsvara or Äbhassara (Tib: ‘od
gsal) ā The world of devas “possessing splendor”. The
lifespan of the ÄbhÄsvara devas is 8 mahÄkalpas (others: 2 mahÄkalpas).
Eight mahÄkalpas is the interval between destructions of the universe by
water, which includes the ÄbhÄsvara worlds. The height of this world is
81,920 yojanas above the Earth.
- ApramÄį¹Äbha or AppamÄį¹Äbha (Tib: tshad med ‘od)
ā The world of devas of “limitless light”, a concept on which they
meditate. Their lifespan is 4 mahÄkalpas. The height of this world is
40,960 yojanas above the Earth.
- ParÄ«ttÄbha or ParittÄbha (Tib: ‘od
chung) ā The world of devas of “limited light”. Their
lifespan is 2 mahÄkalpas. The height of this world is 20,480 yojanas above
the Earth.
BrahmÄ worlds
Main article: Brahma (Buddhism)
The mental state of the
devas of the BrahmÄ worlds corresponds to the first dhyÄna, and is characterized
by observation (vitarka)
and reflection (vicÄra)
as well as delight (prīti)
and joy (sukha).
The BrahmÄ worlds, together with the other lower worlds of the universe, are
destroyed by fire at the end of a mahÄkalpa (see Temporal cosmology below).
- MahÄbrahmÄ (Tib: tshangs pa chen po)
ā the world of “Great BrahmÄ”, believed by many to be the
creator of the world, and having as his titles “BrahmÄ, Great BrahmÄ,
the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Lord,
the Maker and Creator, the Ruler, Appointer and Orderer, Father of All
That Have Been and Shall Be.” According to the BrahmajÄla Sutta
(DN.1), a MahÄbrahmÄ is a being from the ÄbhÄsvara worlds who falls into a
lower world through exhaustion of his merits and is reborn alone in the
Brahma-world; forgetting his former existence, he imagines himself to have
come into existence without cause. Note that even such a high-ranking deity
has no intrinsic knowledge of the worlds above his own. MahÄbrahmÄ is 1 Ā½ yojanas tall. His lifespan variously said to be 1
kalpa (VibhajyavÄda tradition) or 1 Ā½ kalpas long
(SarvÄstivÄda tradition), although it would seem that it could be no
longer than Ā¾ of a mahÄkalpa, i.e., all of the
mahÄkalpa except for the Saį¹vartasthÄyikalpa, because that is the total
length of time between the rebuilding of the lower world and its
destruction. It is unclear what period of time “kalpa” refers to
in this case. The height of this world is 10,240 yojanas above the Earth.
- Brahmapurohita (Tib: tshangs ‘khor)
ā the “Ministers of BrahmÄ” are beings, also originally from the
ÄbhÄsvara worlds, that are born as companions to MahÄbrahmÄ after he has
spent some time alone. Since they arise subsequent to his thought of a
desire for companions, he believes himself to be their creator, and they
likewise believe him to be their creator and lord. They are 1 yojana in
height and their lifespan is variously said to be Ā½
of a kalpa (VibhajyavÄda tradition) or a whole kalpa (SarvÄstivÄda
tradition). If they are later reborn in a lower world, and come to recall
some part of their last existence, they teach the doctrine of BrahmÄ as
creator as a revealed truth. The height of this world is 5,120 yojanas
above the Earth.
- BrahmapÄriį¹£adya or BrahmapÄrisajja
(Tib: tshangs ris) ā the “Councilors of BrahmÄ” or the
devas “belonging to the assembly of BrahmÄ”. They are also
called BrahmakÄyika, but this name can be used for any of the
inhabitants of the Brahma-worlds. They are half a yojana in height and
their lifespan is variously said to be ā of a
kalpa (VibhajyavÄda tradition) or Ā½ of a kalpa
(SarvÄstivÄda tradition). The height of this world is 2,560 yojanas above
the Earth.
Desire Realm (KÄmadhÄtu)
Main article: Desire realm
The beings born in the
KÄmadhÄtu (PÄli: KÄmaloka; Tib: ‘dod pa’i khams) differ in degree of
happiness, but they are all, other than arhats and Buddhas, under the
domination of MÄra and are bound by sensual
desire, which causes them suffering
Heavens
The following four worlds
are bounded planes. each 80,000 yojanas square, which float in the air above
the top of Mount Sumeru.
Although all of the worlds inhabited by devas (that is, all the worlds down to
the CÄturmahÄrÄjikakÄyika world and sometimes including the Asuras) are
sometimes called “heavens”, in the western sense of the word the term
best applies to the four worlds listed below:
- Parinirmita-vaÅavartin or Paranimmita-vasavatti
(Tib: gzhan ‘phrul dbang byed) ā The heaven of devas “with
power over (others’) creations”. These devas do not create pleasing
forms that they desire for themselves, but their desires are fulfilled by
the acts of other devas who wish for their favor. The ruler of this world
is called VaÅavartin (PÄli: Vasavatti), who has longer life, greater
beauty, more power and happiness and more delightful sense-objects than
the other devas of his world. This world is also the home of the devaputra
(being of divine race) called MÄra, who endeavors to keep all beings of
the KÄmadhÄtu in the grip of sensual pleasures. MÄra is also sometimes
called VaÅavartin, but in general these two dwellers in this world are
kept distinct. The beings of this world are 4,500 feet (1,400 m) tall
and live for 9,216,000,000 years (SarvÄstivÄda tradition). The height of
this world is 1,280 yojanas above the Earth.
- NirmÄį¹arati or NimmÄnaratÄ« (Tib: ‘phrul
dga’ )ā The world of devas “delighting in their creations”.
The devas of this world are capable of making any appearance to please
themselves. The lord of this world is called Sunirmita (PÄli Sunimmita);
his wife is the rebirth of VisÄkhÄ, formerly the chief of the upÄsikÄs
(female lay devotees) of the Buddha. The beings of this world are 3,750
feet (1,140 m) tall and live for 2,304,000,000 years (SarvÄstivÄda
tradition). The height of this world is 640 yojanas above the Earth.
- Tuį¹£ita
or Tusita (Tib: dga’ ldan) ā The world of the
“joyful” devas. This world is best known for being the world in
which a Bodhisattva lives before being reborn in the world of humans.
Until a few thousand years ago, the Bodhisattva of this world was
Åvetaketu (PÄli: Setaketu), who was reborn as SiddhÄrtha, who would become
the Buddha ÅÄkyamuni; since then the Bodhisattva has been
NÄtha (or NÄthadeva) who will be reborn as Ajita and will become the
Buddha Maitreya
(PÄli Metteyya). While this Bodhisattva is the foremost of the dwellers in
Tuį¹£ita, the ruler of this world is
another deva called Santuį¹£ita (PÄli: Santusita). The
beings of this world are 3,000 feet (910 m) tall and live for
576,000,000 years (SarvÄstivÄda tradition). The height of this world is
320 yojanas above the Earth.
- YÄma (Tib: ‘thab bral) ā
Sometimes called the “heaven without fighting”, because it is
the lowest of the heavens to be physically separated from the tumults of
the earthly world. These devas live in the air, free of all difficulties.
Its ruler is the deva SuyÄma; according to some, his wife is the rebirth
of SirimÄ, a courtesan of RÄjagį¹ha in the Buddha’s time who was
generous to the monks. The beings of this world are 2,250 feet
(690 m) tall and live for 144,000,000 years (SarvÄstivÄda tradition).
The height of this world is 160 yojanas above the Earth.
Worlds of Sumeru
Main article: Sumeru
The world-mountain of
Sumeru is an immense, strangely shaped peak which arises in the center of the
world, and around which the Sun and Moon revolve. Its base rests in a vast
ocean, and it is surrounded by several rings of lesser mountain ranges and
oceans. The three worlds listed below are all located on or around Sumeru: the TrÄyastriį¹Åa devas live on its peak, the CÄturmahÄrÄjikakÄyika devas live on its
slopes, and the Asuras live in the ocean at its base. Sumeru and its
surrounding oceans and mountains are the home not just of these deities, but
also vast assemblies of beings of popular mythology who only rarely intrude on
the human world.
- TrÄyastriį¹Åa
or TÄvatiį¹sa (Tib: sum cu rtsa gsum pa)
ā The world “of the Thirty-three (devas)” is a wide flat space
on the top of Mount Sumeru, filled with the gardens and palaces of the
devas. Its ruler is Åakra devÄnÄm indra, “Åakra, lord of the devas”.
Besides the eponymous Thirty-three devas, many other devas and
supernatural beings dwell here, including the attendants of the devas and
many apsarases
(nymphs). The beings of this world are 1,500 feet (460 m) tall and
live for 36,000,000 years (SarvÄstivÄda tradition) or 3/4 of a yojana tall
and live for 30,000,000 years (VibhajyavÄda tradition). The height of this
world is 80 yojanas above the Earth.
- CÄturmahÄrÄjikakÄyika or CÄtummahÄrÄjika
(Tib: rgyal chen bzhi) ā The world “of the Four Great
Kings” is found on the lower slopes of Mount Sumeru, though some of
its inhabitants live in the air around the mountain. Its rulers are the
four Great Kings of the name, VirÅ«įøhaka, Dhį¹tarÄį¹£į¹ra, VirÅ«pÄkį¹£a, and their leader VaiÅravaį¹a. The devas who guide the Sun
and Moon are also considered part of this world, as are the retinues of
the four kings, composed of KumbhÄį¹įøas (dwarfs), Gandharvas
(fairies), NÄgas (dragons) and Yakį¹£as (goblins). The beings of
this world are 750 feet (230 m) tall and live for 9,000,000 years
(SarvÄstivÄda tradition) or 90,000 years (VibhajyavÄda tradition). The
height of this world is from sea level up to 40 yojanas above the Earth.
- Asura (Tib: lha ma yin) ā The world of
the Asuras is the space at the foot of Mount Sumeru, much of which is a
deep ocean. It is not the Asuras’ original home, but the place they found
themselves after they were hurled, drunken, from TrÄyastriį¹Åa where they had formerly
lived. The Asuras are always fighting to regain their lost kingdom on the
top of Mount Sumeru, but are unable to break the guard of the Four Great
Kings. The Asuras are divided into many groups, and have no single ruler,
but among their leaders are Vemacitrin
(PÄli: Vepacitti) and RÄhu.
Earthly realms
- Manuį¹£yaloka
(Tib: mi) ā This is the world of humans and human-like beings who
live on the surface of the earth. The mountain-rings that engird Sumeru
are surrounded by a vast ocean, which fills most of the world. The ocean
is in turn surrounded by a circular mountain wall called CakravÄįøa (PÄli: CakkavÄįø·a) which marks the horizontal
limit of the world. In this ocean there are four continents which are,
relatively speaking, small islands in it. Because of the immenseness of
the ocean, they cannot be reached from each other by ordinary sailing
vessels, although in the past, when the cakravartin kings ruled,
communication between the continents was possible by means of the treasure
called the cakraratna (PÄli cakkaratana), which a
cakravartin and his retinue could use to fly through the air between the
continents. The four continents are:
Ā·
- Jambudvīpa
or Jambudīpa is located in the south and is the dwelling of
ordinary human beings. It is said to be shaped “like a cart”,
or rather a blunt-nosed triangle with the point facing south. (This
description probably echoes the shape of the coastline of southern
India.) It is 10,000 yojanas in extent (VibhajyavÄda tradition) or has a
perimeter of 6,000 yojanas (SarvÄstivÄda tradition) to which can be added
the southern coast of only 3 Ā½ yojanas’ length.
The continent takes its name from a giant Jambu tree (Syzygium cumini),
100 yojanas tall, which grows in the middle of the continent. Every
continent has one of these giant trees. All Buddhas appear in Jambudvīpa.
The people here are five to six feet tall and their length of life varies
between 80,000 and 10 years.
Ā·
- PÅ«rvavideha or Pubbavideha is
located in the east, and is shaped like a semicircle with the flat side
pointing westward (i.e., towards Sumeru). It is 7,000 yojanas in extent
(VibhajyavÄda tradition) or has a perimeter of 6,350 yojanas of which the
flat side is 2,000 yojanas long (SarvÄstivÄda tradition). Its tree is the
acacia.
The people here are about 12 feet (3.7 m) tall and they live for 250
years.
Ā·
- AparagodÄnÄ«ya or AparagoyÄna is
located in the west, and is shaped like a circle with a circumference of
about 7,500 yojanas (SarvÄstivÄda tradition). The tree of this continent
is a giant Kadamba tree. The human inhabitants of this continent do not
live in houses but sleep on the ground. They are about 24 feet
(7.3 m) tall and they live for 500 years.
Ā·
- Uttarakuru is located in the north,
and is shaped like a square. It has a perimter of 8,000 yojanas, being
2,000 yojanas on each side. This continent’s tree is called a kalpavį¹kį¹£a (PÄli: kapparukkha) or
kalpa-tree, because it lasts for the entire kalpa. The inhabitants of
Uttarakuru are said to be extraordinarily wealthy. They do not need to
labor for a living, as their food grows by itself, and they have no
private property. They have cities built in the air. They are about 48
feet (15 m) tall and live for 1,000 years, and they are under the
protection of VaiÅravaį¹a.
- Tiryagyoni-loka or TiracchÄna-yoni
(Tib: dud ‘gro) ā This world comprises all members of the animal
kingdom that are capable of feeling suffering, regardless of size.
- Pretaloka or Petaloka
(Tib: yi dwags) ā The pretas, or “hungry ghosts”, are
mostly dwellers on earth, though due to their mental state they perceive
it very differently from humans. They live for the most part in desert and
waste places.
Hells (Narakas)
Main article: Naraka (Buddhism)
Naraka or Niraya (Tib: dmyal
ba) is the name given to one of the worlds of greatest suffering, usually
translated into English as “hell” or “purgatory”. As with
the other realms, a being is born into one of these worlds as a result of his karma,
and resides there for a finite length of time until his karma has achieved its
full result, after which he will be reborn in one of the higher worlds as the
result of an earlier karma that had not yet ripened. The mentality of a being
in the hells corresponds to states of extreme fear and helpless anguish in
humans.
Physically, Naraka is
thought of as a series of layers extending below Jambudvīpa into the earth.
There are several schemes for counting these Narakas and enumerating their
torments. One of the more common is that of the Eight Cold Narakas and Eight
Hot Narakas.
Cold Narakas
- Arbuda ā the “blister”
Naraka - Nirarbuda ā the “burst
blister” Naraka - Aį¹aį¹a ā the Naraka of shivering
- Hahava ā the Naraka of lamentation
- Huhuva ā the Naraka of chattering
teeth - Utpala ā the “blue lotus”
Naraka - Padma ā the “lotus”
Naraka - MahÄpadma ā the “great
lotus” Naraka
Each lifetime in these
Narakas is twenty times the length of the one before it.
Hot Narakas
- SaƱjÄ«va ā the “reviving”
Naraka. Life in this Naraka is 162*1010 years long. - KÄlasÅ«tra ā the “black
thread” Naraka. Life in this Naraka is 1296*1010 years
long. - Saį¹ghÄta ā the “crushing”
Naraka. Life in this Naraka is 10,368*1010 years long. - Raurava ā the “screaming”
Naraka. Life in this Naraka is 82,944*1010 years long. - MahÄraurava ā the “great
screaming” Naraka. Life in this Naraka is 663,552*1010
years long. - Tapana ā the “heating”
Naraka. Life in this Naraka is 5,308,416*1010 years long. - PratÄpana ā the “great
heating” Naraka. Life in this Naraka is 42,467,328*1010
years long. - AvÄ«ci ā the
“uninterrupted” Naraka. Life in this Naraka is 339,738,624*1010
years long.
The foundations of the earth
All of the structures of
the earth, Sumeru and the rest, extend downward to a depth of 80,000 yojanas
below sea level ā the same as the height of Sumeru above sea level. Below this
is a layer of “golden earth”, a substance compact and firm enough to
support the weight of Sumeru. It is 320,000 yojanas in depth and so extends to
400,000 yojanas below sea level. The layer of golden earth in turn rests upon a
layer of water, which is 8,000,000 yojanas in depth, going down to 8,400,000
yojanas below sea level. Below the layer of water is a “circle of
wind”, which is 16,000,000 yojanas in depth and also much broader in
extent, supporting 1,000 different worlds upon it.
Sahasra cosmology
While the vertical
cosmology describes the arrangement of the worlds vertically, the sahasra
(Sanskrit: “thousand”) cosmology describes how they are grouped
horizontally. The four heavens of the KÄmadhÄtu, as mentioned, occupy a limited
space no bigger than the top of Mount Sumeru. The three BrahmÄ-worlds, however,
stretch out as far as the mountain-wall of CakravÄįøa, filling the entire sky. This whole group of worlds, from MahÄbrahmÄ
down to the foundations of water, constitutes a single world-system. It
corresponds to the extent of the universe that is destroyed by fire at the end
of one mahÄkalpa.
Above MahÄbrahmÄ are the
ÄbhÄsvara worlds. These are not only higher but also wider in extent; they
cover 1,000 separate world-systems, each with its own Sumeru, CakravÄįøa, Sun, Moon, and four continents.
This system of 1,000 worlds is called a sÄhasra-cÅ«įøika-lokadhÄtu, or “small chiliocosm”. It corresponds
to the extent of the universe that is destroyed by water at the end of 8
mahÄkalpas.
Above the ÄbhÄsvara
worlds are the Åubhakį¹tsna worlds, which cover 1,000
chiliocosms, or 1,000,000 world-systems. This larger system is called a dvisÄhasra-madhyama-lokadhÄtu,
or “medium dichiliocosm”. It corresponds to the extent of the
universe that is destroyed by wind at the end of 64 mahÄkalpas.
Likewise, above the Åubhakį¹tsna worlds, the ÅuddhÄvÄsa and Bį¹hatphala worlds cover 1,000 dichiliocosms,
or 1,000,000,000 world-systems. This largest grouping is called a trisÄhasra-mahÄsÄhasra-lokadhÄtu
or “great trichiliocosm”.
Temporal
cosmology
Buddhist temporal cosmology
describes how the universe comes into being and is dissolved. Like other Indian
cosmologies, it assumes an infinite span of time and is cyclical. This does not
mean that the same events occur in identical form with each cycle, but merely
that, as with the cycles of day and night or summer and winter, certain natural
events occur over and over to give some structure to time.
The basic unit of time measurement
is the mahÄkalpa or “Great Eon”. The exact length of this time
in human years is never defined exactly, but it is meant to be very long, to be
measured in billions of years if not longer.
A mahÄkalpa is divided into
four kalpas or “eons”, each distinguished from the others by the
stage of evolution of the universe during that kalpa. The four kalpas are:
- Vivartakalpa
“Eon of evolution” ā during this kalpa the universe comes into
existence.
- VivartasthÄyikalpa
“Eon of evolution-duration” ā during this kalpa the universe
remains in existence in a steady state.
- Saį¹vartakalpa
“Eon of dissolution” ā during this kalpa the universe dissolves.
- Saį¹vartasthÄyikalpa
“Eon of dissolution-duration” ā during this kalpa the universe
remains in a state of emptiness.
Each one of these kalpas is divided
into twenty antarakalpas (PÄli antarakappa, “inside
eons”) each of about the same length. For the Saį¹vartasthÄyikalpa
this division is merely nominal, as nothing changes from one antarakalpa to the
next; but for the other three kalpas it marks an interior cycle within the
kalpa.
Vivartakalpa
The Vivartakalpa begins
with the arising of the primordial wind, which begins the process of building
up the structures of the universe that had been destroyed at the end of the
last mahÄkalpa. As the extent of the destruction can vary, the nature of this
evolution can vary as well, but it always takes the form of beings from a
higher world being born into a lower world. The example of a MahÄbrahmÄ being
the rebirth of a deceased ÄbhÄsvara deva is just one instance of this, which
continues throughout the Vivartakalpa until all the worlds are filled from the
Brahmaloka down to Naraka. During the Vivartakalpa the first humans appear;
they are not like present-day humans, but are beings shining in their own
light, capable of moving through the air without mechanical aid, living for a
very long time, and not requiring sustenance; they are more like a type of
lower deity than present-day humans are.[9]
Over time, they acquire a
taste for physical nutriment, and as they consume it, their bodies become
heavier and more like human bodies; they lose their ability to shine, and begin
to acquire differences in their appearance, and their length of life decreases.
They differentiate into two sexes and begin to become sexually active. Then
greed, theft and violence arise among them, and they establish social
distinctions and government and elect a king to rule them, called MahÄsammata,
“the great appointed one”. Some of them begin to hunt and eat the
flesh of animals, which have by now come into existence.[10]
VivartasthÄyikalpa
First antarakalpa
The VivartasthÄyikalpa
begins when the first being is born into Naraka, thus filling the entire
universe with beings. During the first antarakalpa of this eon, human lives are
declining from a vast but unspecified number of years (but at least several
tens of thousands of years) toward the modern lifespan of less than 100 years.
At the beginning of the antarakalpa, people are still generally happy. They
live under the rule of a universal monarch or “wheel-turning king” (cakravartin),
who conquer. The MahÄsudassana-sutta (DN.17) tells of the life of a cakravartin
king, MahÄsudassana (Sanskrit: MahÄsudarÅana) who lived for 336,000 years. The
Cakkavatti-sÄ«hanÄda-sutta (DN.26) tells of a later dynasty of cakravartins, Daįø·hanemi (Sanskrit: Dį¹įøhanemi) and five of his descendants, who had a lifespan of over
80,000 years. The seventh of this line of cakravartins broke with the
traditions of his forefathers, refusing to abdicate his position at a certain
age, pass the throne on to his son, and enter the life of a Åramaį¹a. As a result of his subsequent
misrule, poverty increased; as a result of poverty, theft began; as a result of
theft, capital punishment was instituted; and as a result of this contempt for
life, murders and other crimes became rampant.
The human lifespan now
quickly decreased from 80,000 to 100 years, apparently decreasing by about half
with each generation (this is perhaps not to be taken literally), while with
each generation other crimes and evils increased: lying, greed, hatred, sexual
misconduct, disrespect for elders. During this period, according to the
MahÄpadÄna-sutta (DN.14) three of the four Buddhas of this antarakalpa lived:
Krakucchanda Buddha (PÄli: Kakusandha), at the time when the lifespan was
40,000 years; Kanakamuni Buddha (PÄli: KonÄgamana) when the lifespan was 30,000
years; and KÄÅyapa Buddha (PÄli: Kassapa) when the lifespan was 20,000 years.
Our present time is taken
to be toward the end of the first antarakalpa of this VivartasthÄyikalpa, when
the lifespan is less than 100 years, after the life of ÅÄkyamuni Buddha (PÄli:
Sakyamuni), who lived to the age of 80.
The remainder of the
antarakalpa is prophesied to be miserable: lifespans will continue to decrease,
and all the evil tendencies of the past will reach their ultimate in destructiveness.
People will live no longer than ten years, and will marry at five; foods will
be poor and tasteless; no form of morality will be acknowledged. The most
contemptuous and hateful people will become the rulers. Incest will be rampant.
Hatred between people, even members of the same family, will grow until people
think of each other as hunters do of their prey.[11]
Eventually a great war
will ensue, in which the most hostile and aggressive will arm themselves and go
out to kill each other. The less aggressive will hide in forests and other
secret places while the war rages. This war marks the end of the first
antarakalpa.[12]
Second antarakalpa
At the end of the war,
the survivors will emerge from their hiding places and repent their evil
habits. As they begin to do good, their lifespan increases, and the health and
welfare of the human race will also increase with it. After a long time, the
descendants of those with a 10-year lifespan will live for 80,000 years, and at
that time there will be a cakravartin king named Saį¹
kha. During his reign, the current bodhisattva in the Tuį¹£ita heaven will descend and be
reborn under the name of Ajita. He will enter the life of a Åramaį¹a and will gain perfect enlightenment
as a Buddha; and he will then be known by the name of Maitreya
(PÄli: Metteyya).
After Maitreya’s time,
the world will again worsen, and the lifespan will gradually decrease from
80,000 years to 10 years again, each antarakalpa being separated from the next
by devastating war, with peaks of high civilization and morality in the middle.
After the 19th antarakalpa, the lifespan will increase to 80,000 and then not
decrease, because the VivartasthÄyikalpa will have come to an end.
Saį¹vartakalpa
The Saį¹vartakalpa begins when beings cease to be born in Naraka. This
cessation of birth then proceeds in reverse order up the vertical cosmology,
i.e., pretas then cease to be born, then animals, then humans, and so on up to
the realms of the deities.
When these worlds as far
as the Brahmaloka are devoid of inhabitants, a great fire consumes the entire
physical structure of the world. It burns all the worlds below the ÄbhÄsvara
worlds. When they are destroyed, the Saį¹vartasthÄyikalpa begins.
Saį¹vartasthÄyikalpa
There is nothing to say
about the Saį¹vartasthÄyikalpa, since nothing happens in it
below the ÄbhÄsvara worlds. It ends when the primordial wind begins to blow and
build the structure of the worlds up again.
Other destructions
The destruction by fire
is the normal type of destruction that occurs at the end of the Saį¹vartakalpa. But every eighth mahÄkalpa, after
seven destructions by fire, there is a destruction by water. This is more
devastating, as it eliminates not just the Brahma worlds but also the ÄbhÄsvara
worlds.
Every sixty-fourth
mahÄkalpa, after 56 destructions by fire and 7 destructions by water, there is
a destruction by wind. This is the most devastating of all, as it also destroys
the Åubhakį¹tsna worlds. The higher worlds are
never destroyed.
Mahayana
views
Mahayana
Buddhism accepted the cosmology as above.[13][14]
But they believe there are pure land worlds where buddhas and bodhisattvas
teach sentient beings in human forms.[15]
A cosmology with some difference is further explained in the Worlds, chapter 5
of Avatamsaka Sutra.
See also
- Buddhism
and evolution - Buddhist cosmology (Theravada)
- Fourteen unanswerable questions
- Hindu cosmology
- Jain cosmology
- Religious
cosmology
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84000 Khandas divided into 275250 as to the
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Awakeness Practices
All 84,000 Khandas As Found in the
Pali Suttas
Traditionally
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There are 3 sections:
The discourses of Buddha
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that was spoken by Buddha.āI
received from Buddha,ā said Ananda, ā82,000
Khandas, and from the
priests 2000; these are 84,000 Khandas maintained
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and into 361,550, as to the stanzas
of the commentary. All the discourses
including both those of Buddha and
those of the commentator, are divided
into 2,547 banawaras, containing
737,000 stanzas, and 29,368,000 separate letters.
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