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It consists of temporal and spatial cosmology: the temporal cosmology being the division of the existence of a 'world' into four discrete moments (the creation, duration, dissolution, and state of being dissolved; this does not seem to be a canonical division, however). The spatial cosmology consists of a vertical cosmology, the various planes of beings, their bodies, characteristics, food, lifespan, beauty and a horizontal cosmology, the distribution of these world-systems into an "apparently" infinite sheet of "worlds". The existence of world-periods (moments, kalpas), is well attested to by the Buddha.
The historical Buddha (Gautama Buddha) made references to the existence of aeons (the duration of which he describes using a metaphor of the time taken to erode a huge rock measuring 1x1x1 mile by brushing it with a silk cloth, once every century), and simultaneously intimates his knowledge of past events, such as the dawn of human beings in their coarse and gender-split forms, the existence of more than one sun at certain points in time, and his ability to convey his voice vast distances, as well as the ability of his disciples (who if they fare accordingly) to be reborn in any one of these planes (should they so choose).
The self-consistent Buddhist cosmology, which is presented in commentaries and works of Abhidharma in both Therav?da and Mah?y?na traditions, is the end-product of an analysis and reconciliation of cosmological comments found in the Buddhist s?tra and vinaya traditions. No single s?tra sets out the entire structure of the universe, but in several s?tras the Buddha describes other worlds and states of being, and other s?tras 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 P?li Vibhajyav?da tradition (represented by today's Therav?dins) agrees, despite some minor inconsistencies of nomenclature, with the Sarv?stiv?da tradition which is preserved by Mah?y?na 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 divyacak?us (P?li: 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 (for Mahayana teaching 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 displays the various, multitude of worlds embedded in the universe. Spatial cosmology can also be divided into two branches. The vertical (or cakrava; Devanagari) 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.
"In the vertical cosmology, the universe exists of many worlds (lok; Devanagari?) - one might say "planes/realms" - 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 dh?tus, each corresponding to a different type of mentality. These three realms (Tridh?tu) are the ?r?pyadh?tu (4 Realms), the R?padh?tu (16 Realms), and the K?madh?tu (15 Realms). In some instances all of the beings born in the ?r?pyadh?tu and the R?padh?tu are informally classified as "gods" or "deities" (dev), along with the gods of the K?madh?tu, notwithstanding the fact that the deities of the K?madh?tu differ more from those of the ?r?pyadh?tu 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 K?madh?tu correspond to the gods described in many polytheistic religions.
The term "brahm?; Devanagari" 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 ?r?pyadh?tu and the R?padh?tu. In more restricted senses, it can refer to an inhabitant of one of the eleven lower worlds of the R?padh?tu, or in its narrowest sense, to the three lowest worlds of the R?padh?tu (Plane of Brahma's retinue) A large number of devas use the name "Brahm?", e.g. Brahm? Sahampati ? , Brahm? Sanatkum?ra ? ?, Baka Brahm? , etc. It is not always clear which world they belong to, although it must always be one of the worlds of the R?padh?tu. According to the Ayacana Sutta, Brahm? Sahampati, who begs the Buddha to teach Dhamma to the world, resides in the ?uddh?v?sa worlds.
The ?r?pyadh?tu (Sanskrit) or Ar?paloka (P?li) (Tib: gzugs med pa'i khams; Chinese: /;Jpn: Mushiki-kai; Burmese;Thai/ ?; Devanagari / ?) 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 (catu?-sam?patti ) of the ar?padhy?nas in a previous life, and now enjoys the fruits (vip?ka) of the good karma of that accomplishment. Bodhisattvas, however, are never born in the ?r?pyadh?tu even when they have attained the ar?padhy?nas.
There are four types of ?r?pyadh?tu devas, corresponding to the four types of ar?padhy?nas:
The R?padh?tu (P?li: R?paloka ; Tib: gzugs kyi khams; Chinese?; Jpn? Shiki-kai; Burmese: ; Thai: / ?) 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 K?madh?tu. According to the Janavasabha Sutta, when a brahma (a being from the Brahma-world of the R?padh?tu) wishes to visit a deva of the Tr?yastria heaven (in the K?madh?tu), he has to assume a "grosser form" in order to be visible to them. There are 17-22 R?padh?tu in Buddhism texts, the most common saying is 18.
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 K?madh?tu are. The bodies of Form realm beings do not have sexual distinctions.
Like the beings of the ?r?pyadh?tu, the dwellers in the R?padh?tu have minds corresponding to the dhy?nas (P?li: jh?nas). In their case it is the four lower dhy?nas or r?padhy?nas (). However, although the beings of the R?padh?tu can be divided into four broad grades corresponding to these four dhy?nas, each of them is subdivided into further grades, three for each of the four dhy?nas and five for the ?uddh?v?sa devas, for a total of seventeen grades (the Therav?da tradition counts one less grade in the highest dhy?na for a total of sixteen).
Physically, the R?padh?tu 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).
The ?uddh?v?sa (P?li: Suddh?v?sa ; Tib: gnas gtsang ma; Chinese: /; Thai?) worlds, or "Pure Abodes", are distinct from the other worlds of the R?padh?tu in that they do not house beings who have been born there through ordinary merit or meditative attainments, but only those An?g?mins ("Non-returners") who are already on the path to Arhat-hood and who will attain enlightenment directly from the ?uddh?v?sa worlds without being reborn in a lower plane. Every ?uddh?v?sa deva is therefore a protector of Buddhism. (Brahma Sahampati, who appealed to the newly enlightened Buddha to teach, was an Anagami under the previous Buddha). Because a ?uddh?v?sa deva will never be reborn outside the ?uddh?v?sa 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 ?uddh?v?sa worlds are never destroyed by natural catastrophe. The ?uddh?v?sa 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 ?uddh?v?sa worlds are:
The mental state of the devas of the B?hatphala worlds (Chn/?; Jpn: ?; Thai: ) corresponds to the fourth dhy?na, and is characterized by equanimity (upek). The B?hatphala worlds form the upper limit to the destruction of the universe by wind at the end of a mah?kalpa (see Temporal cosmology below), that is, they are spared such destruction.
The mental state of the devas of the ?ubhak?tsna worlds (Chn/Jpn; Devanagari; Thai?) corresponds to the third dhy?na, and is characterized by a quiet joy (sukha). These devas have bodies that radiate a steady light. The ?ubhak?tsna worlds form the upper limit to the destruction of the universe by water at the end of a mah?kalpa (see Temporal cosmology below), that is, the flood of water does not rise high enough to reach them.
The mental state of the devas of the ?bh?svara ? worlds (Chn/Jpn; Thai: /) corresponds to the second dhy?na, and is characterized by delight (pr?ti) as well as joy (sukha); the ?bh?svara 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 ?bh?svara worlds form the upper limit to the destruction of the universe by fire at the end of a mah?kalpa (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 ?bh?svara worlds.
The mental state of the devas of the Brahm? worlds (Chn/Jpn; Thai?) corresponds to the first dhy?na, and is characterized by observation (vitarka) and reflection (vic?ra) as well as delight (pr?ti) and joy (sukha). The Brahm? worlds, together with the other lower worlds of the universe, are destroyed by fire at the end of a mah?kalpa (see Temporal cosmology below).
The beings born in the K?madh?tu ? (P?li: K?maloka ; Tib: 'dod pa'i khams; Chn/Jpn? Yoku-kai; Thai) differ in degree of happiness, but they are all, other than Anagamis, Arhats and Buddhas, under the domination of M?ra and are bound by sensual desire, which causes them suffering.
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 C?turmah?r?jikak?yika 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:
The world-mountain of Sumeru (Sineru ; Thai: , ) 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 Tr?yastria devas live on its peak, the C?turmah?r?jikak?yika 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.
Naraka or Niraya ? (Tib: dmyal ba; Burmese; ; Thai: ) 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 Jambudv?pa 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.
Each lifetime in these Narakas is twenty times the length of the one before it.
Each lifetime in these Narakas is eight times the length of the one before it.
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. Yojanas are equivalent to about 13 km (8 mi).
Sahasra means "one thousand". All of the planes, from the plane of neither perception nor non-perception (nevasanna-asanna-ayatana) down to the Av?ci - the "without interval") niraya - constitutes the single world-system, cakkava (intimating something circular, a "wheel", but the etymology is uncertain), described above. In modern parlance it would be called a 'universe', or 'solar system'.
A collection of one thousand solar systems are called a "thousandfold minor world-system" (culanika lokadhatu). Or small chiliocosm.
A collection of 1,000 times 1,000 world-systems (one thousand squared) is a "thousandfold to the second power middling world-system" (dvisahassi majjhima lokadhatu). Or medium dichiliocosm.
The largest grouping, which consists of one thousand cubed world-systems, is called the "tisahassi mahasassi lokadhatu". Or great trichiliocosm.
The Tathagata, if he so wished, could effect his voice throughout a great trichiliocosm. He does so by suffusing the trichiliocosm with his radiance, at which point the inhabitants of those world-system will perceive this light, and then proceeds to extend his voice throughout that realm.
The word kalpa, means 'moment'. A maha kalpa consists of four moments (kalpa), the first of which is creation. The creation moment consists of the creation of the "receptacle", and the descent of beings from higher realms into more coarse forms of existence. During the rest of the creation moment, the world is populated. Human beings who exist at this point have no limit on their lifespan. The second moment is the duration moment, the start of this moment is signified by the first sentient being to enter hell (niraya), the hells and nirayas not existing or being empty prior to this moment. The duration moment consists of twenty "intermediate" moments (antarakappas), which unfold in a drama of the human lifespan descending from 80,000 years to 10, and then back up to 80,000 again. The interval between 2 of these "intermediate" moments is the "seven day purge", in which a variety of humans will kill each other (not knowing or recognizing each other), some humans will go into hiding. At the end of this purge, they will emerge from hiding and repopulate the world. After this purge, the lifespan will increase to 80,000, reach its peak and descend, at which point the purge will happen again.
Within the duration 'moment', this purge and repeat cycle seems to happen around 18 times, the first "intermediate" moment consisting only of the descent from 80,000 - the second intermediate moment consisting of a rise and descent, and the last consisting only of an ascent.
After the duration 'moment' is the dissolution moment, the hells will gradually be emptied, as well as all coarser forms of existence. The beings will flock to the form realms (rupa dhatu), a destruction of fire occurs, sparing everything from the realms of the 'radiant' gods and above (abha deva).
After 7 of these destructions by 'fire', a destruction by water occurs, and everything from the realms of the 'pleasant' gods and above is spared (subha deva).
After 64 of these destructions by fire and water, that is – 56 destructions by fire, and 7 by water – a destruction by wind occurs, this eliminates everything below the realms of the 'fruitful' devas (vehapphala devas, literally of "great fruit"). The pure abodes (suddhavasa, meaning something like pure, unmixed, similar to the connotation of "pure bred German shepherd"), are never destroyed. Although without the appearance of a Buddha, these realms may remain empty for a long time. The inhabitants of these realms have exceedingly long life spans.
The formless realms are never destroyed because they do not consist of form (rupa). The reason the world is destroyed by fire, water and wind, and not earth is because earth is the 'receptacle'.
After the dissolution moment, this particular world system remains dissolved for a long time, this is called the 'empty' moment, but the more accurate term would be "the state of being dissolved". The beings that inhabited this realm formerly will migrate to other world systems, and perhaps return if their journeys lead here again.
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 mah?kalpa or "Great Eon" (Chn/Jpn? daig?; Thai? or ; Devanagari / ?). The 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 mah?kalpa is divided into four kalpas or "eons" (Chn/Jpn k?; Thai: ; ), each distinguished from the others by the stage of evolution of the universe during that kalpa. The four kalpas are:
Each one of these kalpas is divided into twenty antarakalpas (P?li: antarakappa ; Chn/Jpn?, "inside eons"; Thai?) each of about the same length. For the Sa?vartasth?yikalpa 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.
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 mah?kalpa. 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 Mah?brahm? being the rebirth of a deceased ?bh?svara 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 Mah?sammata? , "the great appointed one". Some of them begin to hunt and eat the flesh of animals, which have by now come into existence.
The Vivartasth?yikalpa begins when the first being is born into Naraka, thus filling the entire universe with beings. During the first antarakalpa of this eon, the duration of human lives declines 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" (Sanskrit: cakravartin ; Jpn Tenrin J?-?; Thai), who conquer[clarification needed]. The Mah?sudassana-sutta (DN.17) tells of the life of a cakravartin king, Mah?sudassana (Sanskrit: Mah?sudar?ana) who lived for 336,000 years. The Cakkavatti-s?han?da-sutta (DN.26) tells of a later dynasty of cakravartins, Da?hanemi (Sanskrit: Dhanemi) 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 ?rama?a . 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 Mah?pad?na-sutta (DN.14) three of the four Buddhas of this antarakalpa lived: Krakucchanda Buddha (P?li: Kakusandha ), at the time when the lifespan was 40,000 years; Kanakamuni Buddha (P?li: Kon?gamana ?) when the lifespan was 30,000 years; and Kyapa ? Buddha (P?li: Kassapa ) when the lifespan was 20,000 years.
Our present time is taken to be toward the end of the first antarakalpa of this Vivartasth?yikalpa, when the lifespan is less than 100 years, after the life of kyamuni ? Buddha (P?li: 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 with swords in their hands 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.
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 Sa?kha . During his reign, the current bodhisattva in the Tu?ita heaven will descend and be reborn under the name of Ajita ?. He will enter the life of a ?rama?a and will gain perfect enlightenment as a Buddha; and he will then be known by the name of Maitreya (, P?li: 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 Vivartasth?yikalpa will have come to an end.
The Sa?vartakalpa 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 ?bh?svara worlds. When they are destroyed, the Sa?vartasth?yikalpa begins.
There is nothing to say about the Sa?vartasth?yikalpa, since nothing happens in it below the ?bh?svara worlds. It ends when the primordial wind begins to blow and build the structure of the worlds up again.
The destruction by fire is the normal type of destruction that occurs at the end of the Sa?vartakalpa. But every eighth mah?kalpa, 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 ?bh?svara worlds.
Every sixty-fourth mah?kalpa, after fifty six destructions by fire and seven destructions by water, there is a destruction by wind. This is the most devastating of all, as it also destroys the ?ubhak?tsna worlds. The higher worlds are never destroyed.
A cosmology with some difference is further explained in Chapter 5 of the Avatamsaka Sutra.
Having developed loving kindness for seven years, he did not come to this world for seven forward and backward world cycles.
I did not return to this world for seven aeons of world-contraction and world-expansion.
Then the female developed female organs,87 and the male developed male organs.
There comes a time, bhikshus, after a long time, a seventh sun appears.
Here ?nanda, the Thus Gone One pervades the three thousandfold and the great thousandfold world system with an effulgent light, so that those sentient beings see it, then the Thus Gone One makes a sound. In this manner an announcement is made to the three thousandfold and the great thousandfold world system if he desires.
I would arise in fellowship with the gods of boundless radiance (appaman'abha deva)!'
The early Buddhist texts too do not state that the Major World-System is all there is, in the universe, for the question as to whether the world is finite or infinite (ananto) in extent is left unanswered (avyakata). The later commentarial tradition however goes a step further. One of the synonyms for a "world-system" or loka-dh?tu is cakkava, a word of uncertain etymology meaning a "wheel', "circle" or "sphere."
The divisions of cosmic time outlined in the Kosa are predictably elaborate
But it is impossible to find a realm in the round that I have not already  passed through in this long journey, except for the gods of the Pure Abodes;