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Regarding things Westerners like me have trouble accepting...
In the Buddhist Sutta (the scriptures containing the Buddhist sermons), a consistent Buddhist cosmology is presented with the final analysis and reconciliation of cosmological comments. In several suttas, the Lord Buddha described other worlds and states of being, and one sutta described the origin and destruction of the universe: Agganna Sutta, Dhiga Nikaya. This sutta was presented as a formal treatment by two novices, Bharadvaja and Vasettha. Therefore, according to the oldest record of study, the synthesis of this data for a single comprehensive system must have started from te history of Buddhism. Buddhist cosmology is the only religion that can explain the structure of the universe and tell you how all beings have relations with its existence. Being proficient in the study of cosmology will tell us why we are born and how to
develop ourselves into a better life.
A mahakappa (as described in Agganna Sutta) is divided into four parts or “minor eons”, each distinguished from the others by the stage of evolution of the universe during that kappa. The four minor parts of kappa are:
• Samvattakappa “Eon of Dissolution” – during this kappa the universe dissolves.
• Samvattathayikappa “Eon of Dissolution‐Duration” – during this kappa the universe
remains in a state of emptiness. • Vivattakappa “Eon of Evolution” – during this kappa the universe comes into existence. • Vivattathayikappa “Eon of Evolution‐Duration” – during this kappa the universe remains inexistence in a steady state.
Each one of these minor eons is divided into sixty‐four antarakappas, so one mahakappa is equated to four minor kappas, and, therefore, four minor kappas are equal to two hundred and
fifty‐six antarakappas. The length of one antarakappa will be discussed later. This world is a cycle of existence and destruction. From the end time of the world, to viattathayikappa, the world is destroyed by three means: water, fire and wind, after which the chamber of the
universe is empty.
1.1 Samvattakappa
The samvattakappa begins when beings cease to be born in Naraka (hell). The devastation
starts from the lowest realm of Aveci Naraka (the eighth lowest realm).
The destruction by fire is the first type that occurs at the end of the samvattakappa. After destructions by fire, there is destruction by water. This is more devastating, because it eliminates all that is left of the Brahma Abhassara worlds and any other higher worlds. This devastation proceeds in reverse order to the vertical cosmology; i.e., Pettas, then Animals, then Humans, and so on up through the realms of the deities (The origin each realm noted in italics will be discussed later). When these worlds (except the Brahman worlds) are devoid of inhabitants, a great fire consumes the entire physical structure of the worlds. It turns all the worlds below the Abhassara worlds. When they are destroyed, the Samvattathayikappa begins. As mentioned, the length of time of the first minor kappa contains sixty‐four anatarakappas.
1.2 Samvattathayikappa
There is nothing to say about the samvattathayikappa because nothing happens in it below the
Abhassara worlds. It ends when the primordial wind begins to blow and build the structure of
the worlds again. As mentioned, this period contains sixty‐four antarakappas, equal to the
Samvattakappa.
1.3 Vivattakappa
The vivattakappa begins with the arising of the primordial wind, which begins the process of
building the structures of the universe that had been destroyed at the end of the mahakappa.
Because 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 Mahabrahma being the rebirth of a deceased Abhassara brahma is just one
instance of this, which continues throughout the vivattakappa until all the worlds are filled from
the Brahmaloka down to Naraka. During the Vivattakappa, the wind blows the chamber of the
universe to cool it down and the elements compose themselves as water. Solid composites
float on the water. Then, land appears as the floating solid above the water. The first humans
appear here although they are not like present day humans, but are beings shining in their own
light. In fact, they are beings from the Abassara Brahma world, capable of moving through the
air without mechanical aid, living for a long time, and not requiring sustenance. They are more
like a type of lower deity than they are like present day humans.
1.4 Vivattasthayikappa
The Vivattasthayikappa begins when the first being dies and is born into Naraka, thus filling the
entire universe with beings. During the first antarakappa of this fourth eon, human lives are
declining from a vast but unspecified number of years toward the modern lifespan of less than
ten years. From the divine state, their life span is an asonkaiya of years; one asonkaiya is
approximately 1x10140 years.
The life span of humans decreases because of the wicked deeds they perform. Every one hundred years, their life span will decrease by one year. The
asonkaiya years will lose one year every hundred years until their life span averages a total of
ten years. At the point, when their life span is at the lowest point, or least number of years,
they must realize that they need to do good deeds in order to cultivate merit. When they do
realize this, their life span will increase one year every one hundred years until it reaches the
maximum of asonkaiya years. The length of time (or one cycle) from one asonkaiya to the
tenth, and reverse, is called one antarakappa. At the beginning of the antarakappa, people are
still generally happy. They live under the rule of a universal monarch, or “wheel‐turning king”
(Mahacakkavatti), who conquers. The Mahasudassan Sutta, Dhiga Nikaya Mahavakka (the
longest Buddhist scripture), tells the life of a cakkavatti king, Mahasudassana (Sanskrit:
Mahasudarsana) who lived for countless years. As a result of human beings subsequent
misrule, poverty increases; as a result of poverty, theft begins; as a result of theft, capital
punishment is instituted; and, as a result of this contempt for life, murders and other crimes
become rampant . As the human lifespan gradually decreased from 1x10 140 to 100 years, each generation increases other crimes and evil misdoings: lying, adultery, evil speech, greed,
hatred, wrong views, incest, and other sorts of sexual abnormalities, and disrespect for parents
and elders. The realms generate themselves in order to support the dead. Everyone who
performs good deeds throughout their lives is supported by heavenly realms. And, vice versa,
the ones who perform bad deeds are supported by hell. In other words, the consequence of a
person’s deeds come to fruition in subsequent realms. People will reappear in the lower or
higher realms according to the previous life’s kamma or the fruits of their actions. During this
period, the pettas, surakaya, animals, humans, deities, and Brahmas occur in this world.
Because the beings in this world suffer, many humans try to escape. The ones who try to
escape from the cycle of living, Samsara, are called Bodhisattvas or people who aim toward
enlightenment. In the Mahapadana Sutta, three of the four Buddhas of this fourth minor kappa
lived: Kakusandha Buddha, at the time when the average lifespan of humans was 100,000
years; Konagamana Buddha, when the average lifespan of humans was 80,000 years; and
Kassapa Buddha, when the average lifespan of humans was 20,000 years. Our present time is
thought to be a part of the end of the second last antarakappa of this Vivattasthayikappa, when
the average lifespan is approximately 100 years. This is the age of the Sakyamuni Buddha or
Gotama Buddha, who lived to the age of 80. After the Gotama Buddha’s nirvana, the
remainder of the fourth kappa is prophesied to be miserable: lifespans will continue to
decrease, and all the evil tendencies of the past will reach their ultimate in destructiveness.
The world will lead to the end of an antarakappa again. 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 rulers. Incest will be
rampant. Hatred among people, even members of the same family, will grow until people think
of one another as hunters do to their prey. Eventually, a great war will ensue, in which the
most hostile and aggressive beings will arm themselves and go out to kill one another. The less
aggressive will hide in forests and other secret places while the war rages. At the end of the
war, the survivors will emerge from their hiding places and, seeing what evil deeds they have
done in the past, repent. As they begin to do good deeds, their lifespan increases, and the
health and welfare of the human race will increase with it. After a long time, the descendants
of those with a ten‐year lifespan will gradually increase until it reaches the maximum asonkaiya
years. Then it will gradually decrease again until it hits the average of 80,000 years, and at that
time, there will be a cakkavatti king names Sankha. During his reign, the current bodhisattva in
the Tusita heaven will descend and be reborn under the great family of Brahma. He will enter
the life of an ascetic and will gain perfect enlightenment as a Buddha. He will then become
known by the name of Metteyya, the last Buddha of this Mahakappa.
After Maitreya’s time, the world will again become worse, and the lifespan will gradually
decrease from 80,000 years to 10 years, each antarakappa being separated from the next by
devastating wars but with peaks of high civilization even though morality will be at the
minimum. After the end of the 256th antarakappa, the lifespan will no longer increase because
the Vivattasthayikappa will have come to an end. It will then enter the Samvattakappa again.
In the Buddhist Sutta (the scriptures containing the Buddhist sermons), a consistent Buddhist cosmology is presented with the final analysis and reconciliation of cosmological comments. In several suttas, the Lord Buddha described other worlds and states of being, and one sutta described the origin and destruction of the universe: Agganna Sutta, Dhiga Nikaya. This sutta was presented as a formal treatment by two novices, Bharadvaja and Vasettha. Therefore, according to the oldest record of study, the synthesis of this data for a single comprehensive system must have started from te history of Buddhism. Buddhist cosmology is the only religion that can explain the structure of the universe and tell you how all beings have relations with its existence. Being proficient in the study of cosmology will tell us why we are born and how to develop ourselves into a better life.
In DN 27, the Buddha does give what can be interpreted as a rough theory of evolution to a pair of brahmins in that the physical characteristics of the mythological beings in question change due to environmental changes and interactions, as well as a description of how the universe began. That being said, I agree with Prof. Gombrich that, taking the context of DN 27 into account, this sutta is a lively and ingenious parody that was actually meant to make fun of the very need for a cosmology as a foundation for religious development.
Personally, I see Buddhism as dealing exclusively with mental stress and its cessation (i.e., psychology), not biology, or physics, etc. I think you'd be much better off asking an evolutionary biologist or a physicist about that kind of stuff. This is especially true considering that recent observations of cosmic background radiation indicate the universe is actually expanding at an accelerated rate, hence there won't be any contraction or 'Big Crunch.' Lawrence Krauss mentions this in his talk at the 2009 AAI Conference.
In DN 27, the Buddha does give what can be interpreted as a rough theory of evolution to a pair of brahmins in that the physical characteristics of the mythological beings in question change due to environmental changes and interactions, as well as a description of how the universe began. That being said, I agree with Prof. Gombrich that, taking the context of DN 27 into account, this sutta is a lively and ingenious parody that was actually meant to make fun of the very need for a cosmology as a foundation for religious development.
Personally, I see Buddhism as dealing exclusively with mental stress and its cessation (i.e., psychology), not biology, or physics, etc. I think you'd be much better off asking an evolutionary biologist or a physicist about that kind of stuff. This is especially true considering that recent observations of cosmic background radiation indicate the universe is actually expanding at an accelerated rate, hence there won't be any contraction or 'Big Crunch.' Lawrence Krauss mentions this in his talk at the 2009 AAI Conference.
This soounds good and right to me. Religious/philosophical beliefs should make sense of humanity. Too many religions try to find overarching postulates which are better articulated in other disciplines.
Comments
develop ourselves into a better life.
A mahakappa (as described in Agganna Sutta) is divided into four parts or “minor eons”, each distinguished from the others by the stage of evolution of the universe during that kappa. The four minor parts of kappa are:
• Samvattakappa “Eon of Dissolution” – during this kappa the universe dissolves.
• Samvattathayikappa “Eon of Dissolution‐Duration” – during this kappa the universe
remains in a state of emptiness.
• Vivattakappa “Eon of Evolution” – during this kappa the universe comes into existence.
• Vivattathayikappa “Eon of Evolution‐Duration” – during this kappa the universe remains in existence in a steady state.
Each one of these minor eons is divided into sixty‐four antarakappas, so one mahakappa is equated to four minor kappas, and, therefore, four minor kappas are equal to two hundred and
fifty‐six antarakappas. The length of one antarakappa will be discussed later. This world is a cycle of existence and destruction. From the end time of the world, to viattathayikappa, the world is destroyed by three means: water, fire and wind, after which the chamber of the
universe is empty.
1.1 Samvattakappa
The samvattakappa begins when beings cease to be born in Naraka (hell). The devastation
starts from the lowest realm of Aveci Naraka (the eighth lowest realm).
The destruction by fire is the first type that occurs at the end of the samvattakappa. After destructions by fire, there is destruction by water. This is more devastating, because it eliminates all that is left of the Brahma Abhassara worlds and any other higher worlds. This devastation proceeds in reverse order to the vertical cosmology; i.e., Pettas, then Animals, then Humans, and so on up through the realms of the deities (The origin each realm noted in italics will be discussed later). When these worlds (except the Brahman worlds) are devoid of inhabitants, a great fire consumes the entire physical structure of the worlds. It turns all the worlds below the Abhassara worlds. When they are destroyed, the Samvattathayikappa begins. As mentioned, the length of time of the first minor kappa contains sixty‐four anatarakappas.
1.2 Samvattathayikappa
There is nothing to say about the samvattathayikappa because nothing happens in it below the
Abhassara worlds. It ends when the primordial wind begins to blow and build the structure of
the worlds again. As mentioned, this period contains sixty‐four antarakappas, equal to the
Samvattakappa.
1.3 Vivattakappa
The vivattakappa begins with the arising of the primordial wind, which begins the process of
building the structures of the universe that had been destroyed at the end of the mahakappa.
Because 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 Mahabrahma being the rebirth of a deceased Abhassara brahma is just one
instance of this, which continues throughout the vivattakappa until all the worlds are filled from
the Brahmaloka down to Naraka. During the Vivattakappa, the wind blows the chamber of the
universe to cool it down and the elements compose themselves as water. Solid composites
float on the water. Then, land appears as the floating solid above the water. The first humans
appear here although they are not like present day humans, but are beings shining in their own
light. In fact, they are beings from the Abassara Brahma world, capable of moving through the
air without mechanical aid, living for a long time, and not requiring sustenance. They are more
like a type of lower deity than they are like present day humans.
1.4 Vivattasthayikappa
The Vivattasthayikappa begins when the first being dies and is born into Naraka, thus filling the
entire universe with beings. During the first antarakappa of this fourth eon, human lives are
declining from a vast but unspecified number of years toward the modern lifespan of less than
ten years. From the divine state, their life span is an asonkaiya of years; one asonkaiya is
approximately 1x10140 years.
The life span of humans decreases because of the wicked deeds they perform. Every one hundred years, their life span will decrease by one year. The
asonkaiya years will lose one year every hundred years until their life span averages a total of
ten years. At the point, when their life span is at the lowest point, or least number of years,
they must realize that they need to do good deeds in order to cultivate merit. When they do
realize this, their life span will increase one year every one hundred years until it reaches the
maximum of asonkaiya years. The length of time (or one cycle) from one asonkaiya to the
tenth, and reverse, is called one antarakappa. At the beginning of the antarakappa, people are
still generally happy. They live under the rule of a universal monarch, or “wheel‐turning king”
(Mahacakkavatti), who conquers. The Mahasudassan Sutta, Dhiga Nikaya Mahavakka (the
longest Buddhist scripture), tells the life of a cakkavatti king, Mahasudassana (Sanskrit:
Mahasudarsana) who lived for countless years. As a result of human beings subsequent
misrule, poverty increases; as a result of poverty, theft begins; as a result of theft, capital
punishment is instituted; and, as a result of this contempt for life, murders and other crimes
become rampant . As the human lifespan gradually decreased from 1x10 140 to 100 years, each generation increases other crimes and evil misdoings: lying, adultery, evil speech, greed,
hatred, wrong views, incest, and other sorts of sexual abnormalities, and disrespect for parents
and elders. The realms generate themselves in order to support the dead. Everyone who
performs good deeds throughout their lives is supported by heavenly realms. And, vice versa,
the ones who perform bad deeds are supported by hell. In other words, the consequence of a
person’s deeds come to fruition in subsequent realms. People will reappear in the lower or
higher realms according to the previous life’s kamma or the fruits of their actions. During this
period, the pettas, surakaya, animals, humans, deities, and Brahmas occur in this world.
Because the beings in this world suffer, many humans try to escape. The ones who try to
escape from the cycle of living, Samsara, are called Bodhisattvas or people who aim toward
enlightenment. In the Mahapadana Sutta, three of the four Buddhas of this fourth minor kappa
lived: Kakusandha Buddha, at the time when the average lifespan of humans was 100,000
years; Konagamana Buddha, when the average lifespan of humans was 80,000 years; and
Kassapa Buddha, when the average lifespan of humans was 20,000 years. Our present time is
thought to be a part of the end of the second last antarakappa of this Vivattasthayikappa, when
the average lifespan is approximately 100 years. This is the age of the Sakyamuni Buddha or
Gotama Buddha, who lived to the age of 80. After the Gotama Buddha’s nirvana, the
remainder of the fourth kappa is prophesied to be miserable: lifespans will continue to
decrease, and all the evil tendencies of the past will reach their ultimate in destructiveness.
The world will lead to the end of an antarakappa again. 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 rulers. Incest will be
rampant. Hatred among people, even members of the same family, will grow until people think
of one another as hunters do to their prey. Eventually, a great war will ensue, in which the
most hostile and aggressive beings will arm themselves and go out to kill one another. The less
aggressive will hide in forests and other secret places while the war rages. At the end of the
war, the survivors will emerge from their hiding places and, seeing what evil deeds they have
done in the past, repent. As they begin to do good deeds, their lifespan increases, and the
health and welfare of the human race will increase with it. After a long time, the descendants
of those with a ten‐year lifespan will gradually increase until it reaches the maximum asonkaiya
years. Then it will gradually decrease again until it hits the average of 80,000 years, and at that
time, there will be a cakkavatti king names Sankha. During his reign, the current bodhisattva in
the Tusita heaven will descend and be reborn under the great family of Brahma. He will enter
the life of an ascetic and will gain perfect enlightenment as a Buddha. He will then become
known by the name of Metteyya, the last Buddha of this Mahakappa.
After Maitreya’s time, the world will again become worse, and the lifespan will gradually
decrease from 80,000 years to 10 years, each antarakappa being separated from the next by
devastating wars but with peaks of high civilization even though morality will be at the
minimum. After the end of the 256th antarakappa, the lifespan will no longer increase because
the Vivattasthayikappa will have come to an end. It will then enter the Samvattakappa again.
In DN 27, the Buddha does give what can be interpreted as a rough theory of evolution to a pair of brahmins in that the physical characteristics of the mythological beings in question change due to environmental changes and interactions, as well as a description of how the universe began. That being said, I agree with Prof. Gombrich that, taking the context of DN 27 into account, this sutta is a lively and ingenious parody that was actually meant to make fun of the very need for a cosmology as a foundation for religious development.
Personally, I see Buddhism as dealing exclusively with mental stress and its cessation (i.e., psychology), not biology, or physics, etc. I think you'd be much better off asking an evolutionary biologist or a physicist about that kind of stuff. This is especially true considering that recent observations of cosmic background radiation indicate the universe is actually expanding at an accelerated rate, hence there won't be any contraction or 'Big Crunch.' Lawrence Krauss mentions this in his talk at the 2009 AAI Conference.