Buddhist cosmology is the description of the shape and evolution of the universe according to the canonical
Buddhist scriptures and commentaries.
Introduction
The self-consistent Buddhist cosmology which is presented in commentaries and works of Abhidharma in both Theravāda and Mahāyāna 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 Pāli
Vibhajyavāda tradition (represented by today's Theravādins) agrees, despite some trivial
inconsistencies of nomenclature, with the Sarvāstivāda tradition which is preserved by
Mahāyāna 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; rather, it is the universe as
seen through the divyacakṣus (Pāli: 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 cakravāḍa) 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 (lokāḥ) – one might say "planes" – 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 dhātus, each
corresponding to a different type of mentality. These three (Tridhātu) are the Ārūpyadhātu, the Rūpadhātu, and the Kāmadhātu.
This technical division does not correspond to the more informal categorization of the "six
realms". In the latter scheme, all of the beings born in the Ārūpyadhātu and the Rūpadhātu may be classified as "gods" or
"deities" (devāḥ), as can a considerable fraction of the
beings born in the Kāmadhātu, even though the deities of the Kāmadhātu differ more from those of the Ārūpyadhātu 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 Kāmadhātu correspond to the
gods described in many polytheistic religions.
The term "brahmā" 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 Ārūpyadhātu and the Rūpadhātu. In more
restricted senses, it can refer to an inhabitant of one of the nine lower worlds of the Rūpadhātu, or in its narrowest sense, to
the three lowest worlds of the Rūpadhātu. A large number of devas use the name "Brahmā", e.g. Brahmā Sahampati, Brahmā
Sanatkumāra, Baka Brahmā, etc. It is not always clear which world they belong to, although it must always be one of the worlds of
the Rūpadhātu below the Śuddhāvāsa worlds.
Ārūpyadhātu
The Ārūpyadhātu (Sanskrit) or Arūpaloka (Pāli) (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 (catuḥ-samāpatti) of the arūpadhyānas in a
previous life, and now enjoys the fruits (vipāka) of the good karma of that accomplishment.
Bodhisattvas, however, are never born in the Ārūpyadhātu even when they have attained the
arūpadhyānas.
There are four types of Ārūpyadhātu devas, corresponding to the four types of arūpadhyānas:
- Naivasaṃjñānāsaṃjñāyatana or Nevasaññānāsaññāyatana (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"
(saṃjñā, recognition of particulars by their marks) but are not wholly
unconscious. This was the sphere reached by Udraka Rāmaputra (Pāli: Uddaka Rāmaputta), the second of the Buddha's two teachers, who considered it equivalent to enlightenment.
- Ākiṃcanyāyatana or Ākiñcaññāyatana (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
Ārāḍa Kālāma (Pāli: Āḷāra
Kālāma), the first of the Buddha's two teachers; he considered it to be equivalent
to enlightenment.
- Vijñānānantyāyatana or Viññāṇānañcāyatana or more commonly the contracted form
Viññāṇañcāyatana (Tib: rnam.shes mtha'.yas) "Sphere of Infinite Consciousness". In this sphere formless beings
dwell meditating on their consciousness (vijñāna) as infinitely pervasive.
- Ākāśānantyāyatana or Ākāsānañcāyatana (Tib: nam.mkha' mtha'.yas) "Sphere of Infinite Space". In this
sphere formless beings dwell meditating upon space or extension (ākāśa) as infinitely pervasive.
Rūpadhātu
The Rūpadhātu (Pāli: Rūpaloka; 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 Kāmadhātu. According to the Janavasabha Sutta, when a brahma (a being from the
Brahma-world of the Rūpadhātu) wishes to visit a deva of the Trāyastriṃśa heaven (in the Kāmadhātu), he has to assume a "grosser
form" in order to be visible to them.
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 Kāmadhātu are. The bodies of Form realm beings do not have sexual distinctions.
Like the beings of the Ārūpyadhātu, the dwellers in the Rūpadhātu have minds corresponding to the dhyānas (Pāli: jhānas). In their case it is the four lower dhyānas or rūpadhyānas. However, although the beings of the Rūpadhātu can be divided into four broad grades corresponding
to these four dhyānas, each of them is subdivided into further grades, three for each of the four dhyānas and five for the
Śuddhāvāsa devas, for a total of seventeen grades (the Theravāda tradition counts one less grade in the highest dhyāna for a
total of sixteen).
Physically, the Rūpadhātu 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 or 7.32 kilometers.
Śuddhāvāsa worlds
The Śuddhāvāsa (Pāli: Suddhāvāsa; Tib: gnas gtsang.ma) worlds, or "Pure Abodes", are distinct from the other worlds of
the Rūpadhātu in that they do not house beings who have been born there through ordinary merit or meditative attainments, but
only those Anāgāmins ("Non-returners") who are already on the path to
Arhat-hood and who will attain enlightenment directly from the Śuddhāvāsa worlds without being
reborn in a lower plane (Anāgāmins can also be born on lower planes). Every Śuddhāvāsa deva is therefore a protector of Buddhism.
Because a Śuddhāvāsa deva will never be reborn outside the Śuddhāvāsa 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 Śuddhāvāsa worlds are never destroyed by natural catastrophe. The
Śuddhāvāsa 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 Śuddhāvāsa worlds are:
- Akaniṣṭha or Akaniṭṭha – World of devas "equal in rank" (literally: having no one as
the youngest). The highest of all the Rūpadhātu worlds, it is often used to refer to the highest extreme of the universe. The
current Śakra will eventually be born there. The duration of life in Akaniṣṭha is 16,000 kalpas (Vibhajyavāda tradition). The height of this world
is 167,772,160 yojanas above the Earth.
- Sudarśana or Sudassī – The "clear-seeing" devas live in a world similar to and friendly with the Akaniṣṭha world. The height of this world is 83,886,080 yojanas above the
Earth.
- Sudṛśa or Sudassa – The world of the "beautiful" devas are said to
be the place of rebirth for five kinds of anāgāmins. The height of this world is 41,943,040 yojanas above the Earth.
- Atapa or Atappa – 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.
- Avṛha or Aviha – The world of the "not falling" devas, perhaps the
most common destination for reborn Anāgāmins. 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 Akaniṣṭha world. These are called in Pāli uddhaṃsotas, "those whose stream goes upward". The duration of life in
Avṛha is 1,000 kalpas (Vibhajyavāda tradition). The height of this world is
10,485,760 yojanas above the Earth.
Bṛhatphala worlds
The mental state of the devas of the Bṛhatphala worlds corresponds to the fourth dhyāna, and is
characterized by equanimity (upekṣā). The Bṛhatphala worlds form the upper limit to the destruction of the universe by
wind at the end of a mahākalpa (see Temporal cosmology below), that is, they are
spared such destruction.
- Asaññasatta (Sanskrit: Asaṃjñasattva) (Vibhajyavāda tradition only) – "Unconscious beings",
devas who have attained a high dhyāna (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.
- Bṛhatphala or Vehapphala (Tib: 'bras.bu che) – Devas "having
great fruit". Their lifespan is 500 mahākalpas. (Vibhajyavāda tradition). Some Anāgāmins are reborn here. The height of this world is 5,242,880 yojanas above the
Earth.
- Puṇyaprasava (Sarvāstivāda tradition only; Tib: bsod.nams skyes) –
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 (Sarvāstivāda tradition only; Tib: sprin.med) – The world of the "cloudless" devas. The height of
this world is 1,310,720 yojanas above the Earth.
Śubhakṛtsna worlds
The mental state of the devas of the Śubhakṛtsna worlds corresponds to the third dhyāna, and is
characterized by a quiet joy (sukha). These devas have bodies that radiate a steady light. The
Śubhakṛtsna worlds form the upper limit to the destruction of the universe by
water at the end of a mahākalpa (see Temporal cosmology below), that is, the flood of
water does not rise high enough to reach them.
- Śubhakṛtsna or Subhakiṇṇa
/ Subhakiṇha (Tib: dge.rgyas) – The world of devas of "total beauty". Their lifespan is 64 mahākalpas (some
sources: 4 mahākalpas) according to the Vibhajyavāda tradition. 64 mahākalpas is the interval between destructions of the
universe by wind, including the Śubhakṛtsna worlds. The height of this world is 655,360 yojanas above
the Earth.
- Apramāṇaśubha or Appamāṇasubha (Tib: tshad.med dge) – The world of devas of
"limitless beauty". Their lifespan is 32 mahākalpas (Vibhajyavāda tradition). They possess "faith, virtue, learning, munificence
and wisdom". The height of this world is 327,680 yojanas above the Earth.
- Parīttaśubha or Parittasubha (Tib: dge.chung) – The world of devas of "limited beauty". Their lifespan
is 16 mahākalpas. The height of this world is 163,840 yojanas above the Earth.
Ābhāsvara worlds
The mental state of the devas of the Ābhāsvara worlds corresponds to the second dhyāna, and is characterized by delight
(prīti) as well as joy (sukha); the Ābhāsvara 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 Ābhāsvara worlds form the upper limit to the destruction of the universe by fire at the end of a mahākalpa (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 Ābhāsvara worlds.
- Ābhāsvara or Ābhassara (Tib: 'od.gsal) – The world of devas "possessing splendor". The lifespan of the
Ābhāsvara devas is 8 mahākalpas (others: 2 mahākalpas). Eight mahākalpas is the interval between destructions of the universal by
water, which includes the Ābhāsvara worlds. The height of this world is 81,920 yojanas above the Earth.
- Apramāṇābha or Appamāṇābha (Tib: tshad.med 'od) – The world of devas of "limitless
light", a concept on which they meditate. Their lifespan is 4 mahākalpas. The height of this world is 40,960 yojanas above the
Earth.
- Parīttābha or Parittābha (Tib: 'od chung) – The world of devas of "limited light". Their lifespan is 2
mahākalpas. The height of this world is 20,480 yojanas above the Earth.
Brahmā worlds
-
The mental state of the devas of the Brahmā worlds corresponds to the first dhyāna, and is characterized by observation
(vitarka) and reflection (vicāra) as well as delight
(prīti) and joy (sukha). The Brahmā worlds, together with the other
lower worlds of the universe, are destroyed by fire at the end of a mahākalpa (see Temporal
cosmology below).
- Mahābrahmā (Tib: tshangs.pa chen.po) – the world of "Great Brahmā", believed by many to be the creator of the
world, and having as his titles "Brahmā, Great Brahmā, 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 Brahmajāla
Sutta (DN.1), a Mahābrahmā is a being from the Ābhāsvara 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. Mahābrahmā is 1
1⁄2 yojanas tall. His lifespan
variously said to be 1 kalpa (Vibhajyavāda tradition) or 1 1⁄2 kalpas long (Sarvāstivāda tradition), although it would seem that it
could be no longer than 3⁄4 of a
mahākalpa, i.e., all of the mahākalpa except for the Saṃvartasthāyikalpa, 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) – the "Ministers of Brahmā" are beings, also originally from the Ābhāsvara
worlds, that are born as companions to Mahābrahmā 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 1⁄2 of a kalpa (Vibhajyavāda tradition) or a whole kalpa (Sarvāstivāda
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 Brahmā as creator as a revealed truth. The height of this world is 5,120 yojanas above the Earth.
- Brahmapāriṣadya or Brahmapārisajja (Tib: tshangs.ris) – the
"Councilors of Brahmā" or the devas "belonging to the assembly of Brahmā". They are also called Brahmakāyika, 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 1⁄3 of a
kalpa (Vibhajyavāda tradition) or 1⁄2 of a kalpa (Sarvāstivāda tradition). The height of this world is
2,560 yojanas above the Earth.
Kāmadhātu
The beings born in the Kāmadhātu (Pāli: Kāmaloka; Tib: 'dod.pa'i khams) differ in degree of happiness, but they are
all, other than arhats and Buddhas, under the domination of Māra 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
Cāturmahārājikakāyika 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-vaśavartin or Paranimmita-vasavatti (Tib: gzhan.'phrul dbang.byed) – 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 Vaśavartin (Pāli:
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 Māra, who endeavors to keep all beings
of the Kāmadhātu in the grip of sensual pleasures. Māra is also sometimes called Vaśavartin, but in general these two dwellers in
this world are kept distinct. The beings of this world are 4,500 feet tall and live for 9,216,000,000 years (Sarvāstivāda
tradition). The height of this world is 1,280 yojanas above the Earth.
- Nirmāṇarati or Nimmānaratī (Tib: 'phrul.dga' )– 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 (Pāli Sunimmita); his wife is the rebirth of Visākhā, formerly the chief of the upāsikās (female lay devotees) of the Buddha. The beings of this world are 3,750 feet tall and live for
2,304,000,000 years (Sarvāstivāda tradition). The height of this world is 640 yojanas above the Earth.
- Tuṣita or Tusita (Tib: dga'.ldan) – 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 Śvetaketu (Pāli: Setaketu), who was reborn as
Siddhārtha, who would become the Buddha Śākyamuni; since then the Bodhisattva has been
Nātha (or Nāthadeva) who will be reborn as Ajita and will become the Buddha Maitreya (Pāli
Metteyya). While this Bodhisattva is the foremost of the dwellers in Tuṣita, the ruler of this world is another deva called Santuṣita (Pāli: Santusita). The beings of this world are 3,000 feet tall and
live for 576,000,000 years (Sarvāstivāda tradition). The height of this world is 320 yojanas above the Earth.
- Yāma (Tib: 'thab.bral) – 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 Suyāma; according to some, his wife is the rebirth of Sirimā, a courtesan of Rājagṛha in the Buddha's time who was generous to the monks. The beings of
this world are 2,250 feet tall and live for 144,000,000 years (Sarvāstivāda tradition). The height of this world is 160 yojanas
above the Earth.
Worlds of 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 Trāyastriṃśa devas live on its peak, the Cāturmahārājikakāyika 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.
- Trāyastriṃśa or Tāvatiṃsa (Tib: sum.cu.rtsa.gsum.pa) – 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 Śakra devānām indra, "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 tall and live for 36,000,000 years (Sarvāstivāda
tradition) or 3/4 of a yojana tall and live for 30,000,000 years (Vibhajyavāda tradition). The height of this world is 80 yojanas
above the Earth.
- Cāturmahārājikakāyika or Cātummahārājika (Tib: rgyal.chen
bzhi) – 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, Virūḍhaka, Dhṛtarāṣṭra, Virūpākṣa, and their leader Vaiśravaṇa. 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 Kumbhāṇḍas (dwarfs), Gandharvas (fairies), Nāgas (dragons) and Yakṣas (goblins). The beings of this world are 750 feet tall and live
for 9,000,000 years (Sarvāstivāda tradition) or 90,000 years (Vibhajyavāda tradition). The height of this world is from sea level
up to 40 yojanas above the Earth.
- Asura (Tib: lha.ma.yin) – 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 Trāyastriṃśa 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 (Pāli: Vepacitti) and Rāhu.
Earthly realms
- Manuṣyaloka (Tib: mi) – 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 Cakravāḍa (Pāli: Cakkavāḷa) 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 (Pāli cakkaratana), which a
cakravartin and his retinue could use to fly through the air between the continents. The four continents are:
-
- 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 (Vibhajyavāda
tradition) or has a perimeter of 6,000 yojanas (Sarvāstivāda tradition) to which can be added the southern coast of only 3
1⁄2 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.
-
- Pūrvavideha 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 (Vibhajyavāda tradition) or has a perimeter of 6,350 yojanas of
which the flat side is 2,000 yojanas long (Sarvāstivāda tradition). Its tree is the acacia. The
people here are about 12 feet tall and they live for 250 years.
-
- Aparagodānīya or Aparagoyāna is located in the west, and is shaped like a circle with a circumference of about
7,500 yojanas (Sarvāstivāda tradition). The tree of this continent is a giant Kadambu tree. The human inhabitants of this
continent do not live in houses but sleep on the ground. They are about 24 feet tall and they live for 500 years.
-
- 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 kalpavṛkṣa (Pāli: 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 tall and live
for 1,000 years, and they are under the protection of Vaiśravaṇa.
- Tiryagyoni-loka or Tiracchāna-yoni (Tib: dud.'gro) – This
world comprises all members of the animal kingdom that are capable of feeling suffering, from the smallest insect to the
elephant.
- Pretaloka or Petaloka (Tib: yi.dvags) – 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.
Narakas
-
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 – the "blister" Naraka
- Nirarbuda – the "burst blister" Naraka
- Aṭaṭa – the Naraka of shivering
- Hahava – the Naraka of lamentation
- Huhuva – the Naraka of chattering teeth
- Utpala – the "blue lotus" Naraka
- Padma – the "lotus" Naraka
- Mahāpadma – the "great lotus" Naraka
Each lifetime in these Narakas is twenty times the length of the one before it.
Hot Narakas
- Sañjīva – the "reviving" Naraka. Life in this Naraka is 162*1010 years long.
- Kālasūtra – the "black thread" Naraka. Life in this Naraka is 1296*1010 years long.
- Saṃghāta – the "crushing" Naraka. Life in this Naraka is
10,368*1010 years long.
- Raurava – the "screaming" Naraka. Life in this Naraka is 82,944*1010 years long.
- Mahāraurava – the "great screaming" Naraka. Life in this Naraka is 663,552*1010 years long.
- Tapana – the "heating" Naraka. Life in this Naraka is 5,308,416*1010 years long.
- Pratāpana – the "great heating" Naraka. Life in this Naraka is 42,467,328*1010 years long.
- Avīci – 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 – 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 Kāmadhātu, as mentioned, occupy a limited space no bigger
than the top of Mount Sumeru. The three Brahmā-worlds, however, stretch out as far as the mountain-wall of Cakravāḍa, filling the entire sky. This whole group of worlds, from Mahābrahmā
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 mahākalpa.
Above Mahābrahmā are the Ābhāsvara worlds. These are not only higher but also wider in extent; they cover 1,000 separate
world-systems, each with its own Sumeru, Cakravāḍa, Sun, Moon, and four continents. This system of
1,000 worlds is called a sāhasra-cūḍika-lokadhātu, or "small chiliocosm". It corresponds to
the extent of the universe that is destroyed by water at the end of 8 mahākalpas.
Above the Ābhāsvara worlds are the Śubhakṛtsna worlds, which cover 1,000 chiliocosms, or
1,000,000 world-systems. This larger system is called a dvisāhasra-madhyama-lokadhātu, or "medium dichiliocosm". It
corresponds to the extent of the universe that is destroyed by wind at the end of 64 mahākalpas.
Likewise, above the Śubhakṛtsna worlds, the Śuddhāvāsa and Bṛhatphala worlds cover 1,000 dichiliocosms, or 1,000,000,000 world-systems.
This largest grouping is called a trisāhasra-mahāsāhasra-lokadhātu 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 mahākalpa 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 mahākalpa 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" – during this kalpa the universe comes into existence.
- Vivartasthāyikalpa "Eon of evolution-duration" – during this kalpa the universe remains in existence in a steady
state.
- Saṃvartakalpa "Eon of dissolution" – during this kalpa the universe
dissolves.
- Saṃvartasthāyikalpa "Eon of dissolution-duration" – during this kalpa the
universe remains in a state of emptiness.
Each one of these kalpas is divided into twenty antarakalpas (Pāli antarakappa, "inside eons") each of about the
same length. For the Saṃvartasthāyikalpa 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 mahākalpa. 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 Mahābrahmā being the rebirth of a deceased Ābhāsvara 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.
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 Mahāsammata, "the great
appointed one". Some of them begin to hunt and eat the flesh of animals, which have by now come into existence. These
developments are described in the Aggañña Sutta (DN.27).
Vivartasthāyikalpa
First antarakalpa
The Vivartasthāyikalpa 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 Mahāsudassana-sutta (DN.17) tells of the life of a cakravartin king,
Mahāsudassana (Sanskrit: Mahāsudarśana) who lived for 336,000 years. The Cakkavatti-sīhanāda-sutta (DN.26) tells of a later
dynasty of cakravartins, Daḷhanemi (Sanskrit: Dṛḍhanemi) 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 śramaṇa. 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, adultery, evil
speech, greed and hatred, wrong views, incest and other sorts of sexual abnormalities, disrespect for parents and elders. During
this period, according to the Mahāpadāna-sutta (DN.14) three of the four Buddhas of this antarakalpa lived: Krakucchanda Buddha
(Pāli: Kakusandha), at the time when the lifespan was 40,000 years; Kanakamuni Buddha (Pāli: Konāgamana) when the lifespan was
30,000 years; and Kāśyapa Buddha (Pāli: Kassapa) when the lifespan was 20,000 years.
Our present time is taken to be toward the end of the first antarakalpa of this Vivartasthāyikalpa, when the lifespan is less
than 100 years, after the life of Śākyamuni Buddha (Pāli: 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.
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.
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
Saṅkha. During his reign, the current bodhisattva in the Tuṣita heaven will descend and be reborn under the name of Ajita. He
will enter the life of a śramaṇa and will gain perfect enlightenment as a Buddha; and he will then be known by the name of
Maitreya (Pāli: 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 Vivartasthāyikalpa
will have come to an end.
Saṃvartakalpa
The Saṃvartakalpa 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 Ābhāsvara worlds. When they are destroyed, the Saṃvartasthāyikalpa begins.
Saṃvartasthāyikalpa
There is nothing to say about the Saṃvartasthāyikalpa, since nothing happens in it below the
Ābhāsvara 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 Saṃvartakalpa. But every eighth mahākalpa, 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 Ābhāsvara
worlds.
Every sixty-fourth mahākalpa, 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 Śubhakṛtsna worlds. The higher worlds are never destroyed.
See also
This entry is from Wikipedia, the leading user-contributed encyclopedia. It may not have been reviewed by professional editors (see full disclaimer)
