Difference between revisions of "The Three Realms"
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<poem> | <poem> | ||
| − | Buddhist cosmology mentions three realms (or reigns, or worlds, or spheres) of existence, each one referring to a specific kind of rebirth connected with the fruits of the attainment of a meditative state (pali: jhāna, sanscrit: dhyāna). | + | [[Buddhist cosmology]] mentions [[three realms]] (or reigns, or [[worlds]], or spheres) of [[existence]], each one referring to a specific kind of [[rebirth]] connected with the [[fruits]] of the [[attainment]] of a [[meditative]] state ([[pali]]: [[jhāna]], sanscrit: [[dhyāna]]). |
| − | The picture of the world presented in Buddhist cosmology cannot be taken as a literal description of the shape of the universe from an ordinary point of view. Rather, it is the universe as seen through the eyes of a Buddha, since an enlightened being can perceive all of the other worlds and the beings born, risen up and passing away within them. | + | The picture of the [[world]] presented in [[Buddhist cosmology]] cannot be taken as a literal description of the [[shape]] of the [[universe]] from an ordinary point of [[view]]. Rather, it is the [[universe]] as seen through the [[eyes]] of a [[Buddha]], since an [[enlightened]] {{Wiki|being}} can {{Wiki|perceive}} all of the other [[worlds]] and the [[beings]] born, risen up and passing away within them. |
| − | DESIRE REALM (kāmadhātu) | + | DESIRE REALM ([[kāmadhātu]]) |
| − | The beings born in the Kāmadhātu 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. Within the desire world are either five or six realms of existence representing different kind of suffering (in Theravada tradition for example there are only five realms, because the domain of the asuras is not regarded as separate from that of the devas). | + | The [[beings]] born in the [[Kāmadhātu]] 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]]. Within the [[desire]] [[world]] are either five or [[six realms]] of [[existence]] representing different kind of [[suffering]] (in [[Theravada]] [[tradition]] for example there are only five [[realms]], because the domain of the [[asuras]] is not regarded as separate from that of the [[devas]]). |
| − | FORM REALM (rupadhātu) | + | [[FORM]] REALM (rupadhātu) |
[[File:ChakraCover.jpg|thumb|250px|]] | [[File:ChakraCover.jpg|thumb|250px|]] | ||
| − | It’s the first of the physical realms though the bodies of its inhabitants are composed of a subtle substance which is invisible to the inhabitants of the Kāmadhātu. The dwellers in the form realms have minds corresponding to the four lower meditative states (rupadhyānas). There are five form realms, the first four corresponding to the four types of rupadhyānas: | + | It’s the first of the [[physical]] [[realms]] though the [[bodies]] of its inhabitants are composed of a {{Wiki|subtle}} [[substance]] which is {{Wiki|invisible}} to the inhabitants of the [[Kāmadhātu]]. The dwellers in the [[form]] [[realms]] have [[minds]] corresponding to the four lower [[meditative]] states (rupadhyānas). There are five [[form]] [[realms]], the first four corresponding to the four types of rupadhyānas: |
| − | BRAHMĀ WORLDS The mental state of the devas of the Brahmā worlds corresponds to the first meditative state, and is characterized by observation and reflection as well as delight and joy. The Buddha said about this state: “Quiet secluded from sensuality, secluded from unskillful mental quality, he enters and remains in the first jhana (pali for dhyāna, the meditative state): rapture and pleasure born of seclusion, accompanied by directed thought and | + | BRAHMĀ WORLDS The [[mental state]] of the [[devas]] of the [[Brahmā]] [[worlds]] corresponds to the first [[meditative]] state, and is characterized by observation and {{Wiki|reflection}} as well as [[delight]] and [[joy]]. The [[Buddha]] said about this state: “Quiet secluded from [[sensuality]], secluded from [[unskillful]] [[mental]] quality, he enters and {{Wiki|remains}} in the [[first jhana]] ([[pali]] for [[dhyāna]], the [[meditative]] state): [[rapture]] and [[pleasure]] born of {{Wiki|seclusion}}, accompanied by directed [[thought]] and {{Wiki|evaluation}}”. |
| − | ĀBHĀSVARA WORLDS The mental state of the devas of the Ābhāsvara worlds corresponds to the second meditative state, and is characterized by delight as well as joy. These devas are said to have bodies that emit flashing rays of light like lightning. The Buddha described this state as | + | ĀBHĀSVARA WORLDS The [[mental state]] of the [[devas]] of the [[Ābhāsvara]] [[worlds]] corresponds to the second [[meditative]] state, and is characterized by [[delight]] as well as [[joy]]. These [[devas]] are said to have [[bodies]] that emit flashing rays of [[light]] like {{Wiki|lightning}}. The [[Buddha]] described this state as “[[rapture]] and [[pleasure]] born of [[concentration]]n of [[awareness]] free from directed [[thought]] and {{Wiki|evaluation}}, {{Wiki|internal}} assurance.” |
[[File:Image034.jpg|thumb|250px|]] | [[File:Image034.jpg|thumb|250px|]] | ||
| − | ŚUBHAKṚTSNA WORLDS The mental state of the devas of the Śubhakṛtsna worlds corresponds to the third meditative state, and is characterized by a quiet joy. These devas have bodies that radiate a steady light. About the spiritual practitioner who entrers this meditative state the Buddha said: “Then with the fading of rapture, he remains equanimous, mindful, and alert, and senses pleasure with the body. Equanimous and mindful, he has a pleasant abiding.” | + | ŚUBHAKṚTSNA WORLDS The [[mental state]] of the [[devas]] of the [[Śubhakṛtsna]] [[worlds]] corresponds to the third [[meditative]] state, and is characterized by a quiet [[joy]]. These [[devas]] have [[bodies]] that radiate a steady [[light]]. About the [[spiritual]] practitioner who entrers this [[meditative]] state the [[Buddha]] said: “Then with the fading of [[rapture]], he {{Wiki|remains}} [[equanimous]], [[mindful]], and alert, and [[senses]] [[pleasure]] with the [[body]]. [[Equanimous]] and [[mindful]], he has a [[pleasant]] abiding.” |
| − | BṚHATPHALA WORLDS The mental state of the devas of the Bṛhatphala worlds corresponds to the fourth meditative state, and is characterized by equanimity. About the spiritual practitioner who entrers this meditative state the Buddha said: “Then with the abandoning of pleasure and pain, he enters and remains in purity of equanimity and mindfulness, neither pleasure nor pain. He sits permeating the body with a pure, bright awareness.” | + | BṚHATPHALA WORLDS The [[mental state]] of the [[devas]] of the [[Bṛhatphala]] [[worlds]] corresponds to the fourth [[meditative]] state, and is characterized by [[equanimity]]. About the [[spiritual]] practitioner who entrers this [[meditative]] state the [[Buddha]] said: “Then with the [[abandoning]] of [[pleasure]] and [[pain]], he enters and {{Wiki|remains}} in [[purity]] of [[equanimity]] and [[mindfulness]], neither [[pleasure]] nor [[pain]]. He sits permeating the [[body]] with a [[pure]], bright [[awareness]].” |
| − | ŚUDDHĀVĀSA WORLDS This world are said the | + | ŚUDDHĀVĀSA WORLDS This [[world]] are said the “[[Pure Abodes]]” and they are {{Wiki|distinct}} from the other [[worlds]] of the [[form]] because in [[Śuddhāvāsa]] don’t [[live]] [[devas]] who have been born there through ordinary [[merit]] or [[meditative]] attainments, but only those [[Non-returners]] ([[Anāgāmins]]) who are already on the [[path]] to Arhat-hood (the state of a [[spiritual]] practitioner who has [[realized]] certain high stages of [[attainment]]) and who will attain [[enlightenment]] directly from the [[Śuddhāvāsa]] [[worlds]] without {{Wiki|being}} [[reborn]] in a lower plane (even if [[Anāgāmins]] can also be born on lower planes). Every [[Śuddhāvāsa]] [[deva]] is therefore a protector of [[Buddhism]]. No [[Bodhisattva]] is ever born in these [[worlds]], because a [[Bodhisattva]] must ultimately be [[reborn]] as a [[human being]]. |
| − | FORMLESS REALM (Ārūpyadhātu) | + | FORMLESS REALM ([[Ārūpyadhātu]]) |
| − | The formless realm would have no place in a purely physical cosmology, as none of the beings inhabiting it has either shape or location. In this realm live those devas who attained one of the four Formless Absorptions of the ārūpadhyana (the four higher meditative states) in a previous life, and now enjoys the fruits of the good karma of that accomplishment. Bodhisattvas 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: | + | The [[formless realm]] would have no place in a purely [[physical]] [[cosmology]], as none of the [[beings]] inhabiting it has either [[shape]] or location. In this [[realm]] [[live]] those [[devas]] who attained one of the four [[Formless]] Absorptions of the ārūpadhyana (the four [[higher]] [[meditative]] states) in a previous [[life]], and now enjoys the [[fruits]] of the good [[karma]] of that [[accomplishment]]. [[Bodhisattvas]] 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]]: |
| − | ĀKĀŚĀNANTYĀYATANA This world is also said the | + | ĀKĀŚĀNANTYĀYATANA This [[world]] is also said the ”[[Sphere]] of [[Infinite Space]]”. In this [[sphere]] [[formless]] [[beings]] dwell [[meditating]] upon [[space]] or extension as infinitely pervasive. |
| − | VIJÑĀNĀNANTYĀYATANA This world is also said the | + | VIJÑĀNĀNANTYĀYATANA This [[world]] is also said the ”[[Sphere]] of [[Infinite Consciousness]]”. In this [[sphere]] [[formless]] [[beings]] dwell [[meditating]] on their [[consciousness]] as infinitely pervasive. |
| − | ĀKIṂCANYĀYATANA This world is also said the | + | ĀKIṂCANYĀYATANA This [[world]] is also said the ”[[Sphere of Nothingness]]” (literally “[[lacking anything]]”). In this [[sphere]] [[formless]] [[beings]] dwell [[meditating]] upon the [[thought]] that “there is no thing“. This is considered a [[form]] of [[perception]] ([[samjñā]]), though a very {{Wiki|subtle}} one. |
| − | NAIVASAṂJÑĀNĀSAṂJÑĀYATANA This world is also said the | + | NAIVASAṂJÑĀNĀSAṂJÑĀYATANA This [[world]] is also said the ”[[Sphere]] of Neither [[Perception]] nor Non-Perception”. In this [[sphere]] the [[formless]] [[beings]] have gone [[beyond]] a mere {{Wiki|negation}} of [[perception]] and have attained a state where they do not engage in [[perception]] ([[samjñā]]) but are not wholly [[unconscious]]. |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
[http://wordsofdharma.net/?p=405 wordsofdharma.net] | [http://wordsofdharma.net/?p=405 wordsofdharma.net] | ||
[[Category:Three Realms]] | [[Category:Three Realms]] | ||
Revision as of 03:06, 16 September 2013
Buddhist cosmology mentions three realms (or reigns, or worlds, or spheres) of existence, each one referring to a specific kind of rebirth connected with the fruits of the attainment of a meditative state (pali: jhāna, sanscrit: dhyāna).
The picture of the world presented in Buddhist cosmology cannot be taken as a literal description of the shape of the universe from an ordinary point of view. Rather, it is the universe as seen through the eyes of a Buddha, since an enlightened being can perceive all of the other worlds and the beings born, risen up and passing away within them.
DESIRE REALM (kāmadhātu)
The beings born in the Kāmadhātu 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. Within the desire world are either five or six realms of existence representing different kind of suffering (in Theravada tradition for example there are only five realms, because the domain of the asuras is not regarded as separate from that of the devas).
FORM REALM (rupadhātu)
It’s the first of the physical realms though the bodies of its inhabitants are composed of a subtle substance which is invisible to the inhabitants of the Kāmadhātu. The dwellers in the form realms have minds corresponding to the four lower meditative states (rupadhyānas). There are five form realms, the first four corresponding to the four types of rupadhyānas:
BRAHMĀ WORLDS The mental state of the devas of the Brahmā worlds corresponds to the first meditative state, and is characterized by observation and reflection as well as delight and joy. The Buddha said about this state: “Quiet secluded from sensuality, secluded from unskillful mental quality, he enters and remains in the first jhana (pali for dhyāna, the meditative state): rapture and pleasure born of seclusion, accompanied by directed thought and evaluation”.
ĀBHĀSVARA WORLDS The mental state of the devas of the Ābhāsvara worlds corresponds to the second meditative state, and is characterized by delight as well as joy. These devas are said to have bodies that emit flashing rays of light like lightning. The Buddha described this state as “rapture and pleasure born of concentrationn of awareness free from directed thought and evaluation, internal assurance.”
ŚUBHAKṚTSNA WORLDS The mental state of the devas of the Śubhakṛtsna worlds corresponds to the third meditative state, and is characterized by a quiet joy. These devas have bodies that radiate a steady light. About the spiritual practitioner who entrers this meditative state the Buddha said: “Then with the fading of rapture, he remains equanimous, mindful, and alert, and senses pleasure with the body. Equanimous and mindful, he has a pleasant abiding.”
BṚHATPHALA WORLDS The mental state of the devas of the Bṛhatphala worlds corresponds to the fourth meditative state, and is characterized by equanimity. About the spiritual practitioner who entrers this meditative state the Buddha said: “Then with the abandoning of pleasure and pain, he enters and remains in purity of equanimity and mindfulness, neither pleasure nor pain. He sits permeating the body with a pure, bright awareness.”
ŚUDDHĀVĀSA WORLDS This world are said the “Pure Abodes” and they are distinct from the other worlds of the form because in Śuddhāvāsa don’t live devas who have been born there through ordinary merit or meditative attainments, but only those Non-returners (Anāgāmins) who are already on the path to Arhat-hood (the state of a spiritual practitioner who has realized certain high stages of attainment) and who will attain enlightenment directly from the Śuddhāvāsa worlds without being reborn in a lower plane (even if Anāgāmins can also be born on lower planes). Every Śuddhāvāsa deva is therefore a protector of Buddhism. No Bodhisattva is ever born in these worlds, because a Bodhisattva must ultimately be reborn as a human being.
FORMLESS REALM (Ārūpyadhātu)
The formless realm would have no place in a purely physical cosmology, as none of the beings inhabiting it has either shape or location. In this realm live those devas who attained one of the four Formless Absorptions of the ārūpadhyana (the four higher meditative states) in a previous life, and now enjoys the fruits of the good karma of that accomplishment. Bodhisattvas 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:
ĀKĀŚĀNANTYĀYATANA This world is also said the ”Sphere of Infinite Space”. In this sphere formless beings dwell meditating upon space or extension as infinitely pervasive.
VIJÑĀNĀNANTYĀYATANA This world is also said the ”Sphere of Infinite Consciousness”. In this sphere formless beings dwell meditating on their consciousness as infinitely pervasive.
ĀKIṂCANYĀYATANA This world is also said the ”Sphere of Nothingness” (literally “lacking anything”). In this sphere formless beings dwell meditating upon the thought that “there is no thing“. This is considered a form of perception (samjñā), though a very subtle one.
NAIVASAṂJÑĀNĀSAṂJÑĀYATANA This world is also said the ”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 state where they do not engage in perception (samjñā) but are not wholly unconscious.
