10,000 world systems
The Buddha described a 10,000 world system, which was to say that there are literally innumerable solar systems. A world system was the description for a sun or star with several planets revolving around it. We now know that there are several solar systems through direct evidence with high powered space telescopes. Nearly one hundred planets have been identified in the known universe up to this point.
31 planes of existence
Realms of existence
Purgatory (Hells, but impermanent, not eternal)
Asuras (jealous beings)
Ghosts
Animals
Humans
Higher Beings (the six planes within sense world, consisting of angels or impermanent gods)
The above lists a summary of the Buddha’s cosmology. All are closely interdependent as beings progress through the various realms of existence.
In addition to the six major levels of the planes of existence listed above, there are 16 planes of heavenly beings outside the sense world (the world of Form) and another 4 planes of heavenly beings in the Formless world (without body) for a total of 31 planes of existence. In the planes of existence we can see our close connection to animals. This is from the re-birth process and the fact that animals, like humans suffer from emotions, selfish cravings, and other pleasant and unpleasant sensations. Darwin’s theory of evolution is completely compatible with Buddhism.
The 31 planes of existence
Typical life span not set unless shown in paranthesis; time is in our earth years, for the devas their celestial days and years are different from our concepts of time:
1. Purgatory
2. Asuras
3. Ghosts
4. Animals
5. Humans
6. Devas of the Four Great Kings (9 million years)
7. The 33 Gods (36 million years)
8. Yama devas (144 million years)
9. Contented devas (576 million years)
10. Devas delighting in creation (2.3 billion years)
11. Devas wielding power over others’ creations (9.2 billion years)
Numbers 1 – 11 are in the realm of the sense world, can experience sense pleasures and displeasures, mostly pleasure for the devas (impermanent gods or angels).
12. Retinue of Brahma (one-third of an aeon) [1]
13. Ministers of Brahma ((half an aeon) [1]
14. Great Brahmas (one aeon) [1]
15. Devas of limited radiance (2 aeons) [2]
16. Devas of unbounded radiance (4 aeons) [2]
17. Devas of streaming radiance (8 aeons) [2]
18. Devas of limited glory (16 aeons) [Third jhana, minor degree]
19. Devas of unbounded glory (32 aeons) [Third jhana, medium degree]
20. Devas of refulgent glory (64 aeons) [Third jhana, highest degree]
21. Very fruitful devas (500 aeons) [4]
22. Unconscious beings (500 aeons) [4]
23. Devas not falling away (1,000 aeons) [4]
24. Untroubled devas (2,000 aeons) [4]
25. Beautiful, clearly visible devas (4,000 aeons) [4]
26. Clear-sighted devas (8,000 aeons) [4]
27. Peerless devas (16,000 aeons) [4]
Numbers 12 – 27 are in the realm of form. There is a subtle body and these deva realms are superior to those in the sense realm. One attains rebirth to these planes based on kamma and spiritual attainments. Attainment of certain jhanas at the time of death or sometime during your life can lead to these levels. The jhana level associated with the levels above is shown in [brackets].
28. Sphere of Infinity of Space (20,000 aeons)
29. Sphere of Infinity of Consciousness (40,000 aeons)
30. Sphere of No-thingness (60,000 aeons)
31. Sphere of Neither Perception nor Non-Perception (84,000 aeons)
Numbers 28 – 31 are in the realm of the formless. This means there is no body of any kind. There is just a type of consciousness, conventional existence as we know it, but without a body. The life spans are very long in the formless realm and one attains to these levels by the formless jhanas these planes are named after, jhanas or realms 5 to 8. Numbers 28- 31 are not necessarily the best places to be. At these levels, one cannot hear the Dhamma from a Buddha or arahant on earth or any other planet.
The best destinations are the pure abodes at numbers 23 – 27 which are deva realms for non-returners. Rebirth to these planes means that enlightenment will be attained while at one of these planes of existence.
Reference: The Complete Book of Buddha's Lists -- Explained. David N. Snyder, Ph.D., 2006.
http://www.thedhamma.com/
Universe
The universe (okàsaloka) is the whole of space and everything in it. Of all the ancient conceptions of the universe, the Buddha’s is the most realistic. According to him the universe has no ultimate beginning or end (S.II,178), but rather forms, dissolves and reforms again over a vast period of time (D.III,84).
Within the universe there are countless world systems (lokadhàtu) which correspond to galaxies. The Buddha says that within these world systems are ‘thousands of suns, thousands of moons, thousands of continents’ (A.I,227). He also speaks of the ‘the black, gloomy regions of darkness between the world systems, where the light of our moon and sun, powerful and majestic though they are, cannot reach’ (M.III,124), suggesting that these galaxies are great distances away from each other in space. Some religions believe that the existence of the universe can only be explained by positing a supreme being who created it, but Buddhism considers this to be mistaken. According to the Buddha, the universe and everything in it came into being due to natural, not supernatural, causes.
Reference: Buddhism A to Z. Ven. Dhammika, 2007.
Aliens
Modern science has shown us how vast the known universe is, with nearly 100 named planets seen with high powered telescopes in space. Other solar systems have been seen, including those in varying stages. To say that we are alone in this universe as the only planet with life on it would be very foolish considering the scientific evidence of just how vast the universe is with so many stars (suns) and their own planets revolving around them.
The Buddhist cosmology talks of 10,000 world systems to say that there are innumerable solar systems and planets. Each world system has its own 31 planes of existence (at least to number 16, see below).[1] The Buddha stated that "the infinite world spheres are incalculable" (KN, Buddhavamsa 1.64).
The Buddhist cosmology has even taken into account the possibility of our solar system expiring or being destroyed. If a being is in one of the first 16 planes and the world system (solar system) is destroyed for whatever reason, then that being must be reborn into a plane of existence at number 17 or higher. If this being does not get reborn to plane 17 or higher, then that being is reborn in a different world system. That different world system would be an alien solar system many light years from us.
We know from science that planets and solar systems do go through various stages and do terminate at one point, such as when the sun uses up and finishes its energy. We also know that solar systems reconstitute and re-form and re-evolve after many billions of years. This is all compatible and almost word for word how the Buddha described it:
“He recalls to mind his various temporary states in days gone by – one birth, or two or three or four or five births, 10 or 20, 30 or 50, a 100 or a 1,000 or a 100,000 births, through many cycles of cosmic contraction and cosmic expansion . . . Now there comes a time, when sooner or later, after the lapse of a long, long period of contraction, this world-system passes away. And when this happens beings have mostly been re-born in the World of Radiance, and there they dwell made of mind, feeding on joy, radiating light from themselves, traversing the air, dwelling in glory; and thus they remain for a long, long period of time. Now there comes also a time, friends, when sooner or later, this universe begins to re-evolve by expansion.” (Brahmajala Sutta, Digha Nikaya)
According to the Buddha the universe has no ultimate beginning or end (Samyutta Nikaya 2. 178), but rather forms, dissolves and reforms again over a vast period of time (D.III,84).
The Buddha also says that within these world systems are "thousands of suns, thousands of moons, thousands of continents" (Anguttara Nikaya 1. 227). He also speaks of the "the black, gloomy regions of darkness between the world systems, where the light of our moon and sun, powerful and majestic though they are, cannot reach" (Majjhima Nikaya 3. 124), suggesting that these galaxies are great distances away from each other in space.
Susan Jootla. "Teacher of the Devas
Evolution
Evolution is the scientific concept that life gradually adapts to changes in the environment through a process of mutation, natural selection and the struggle for survival. This idea was first described by Charles Darwin in 1859 and is now accepted as the most fundamental principle in all life sciences. Although not explicitly mentioned in the Tipitaka, the idea of evolution is remarkably consistent with the Buddha’s teachings about the craving to live (bhava tanha) and that everything changes (anicca). In the Agganna Sutta the Buddha says that after the earth came into being it was completely covered with water, that the first life-forms floated on the surface where they fed on nutrition and that they gradually changed from simple to complex over a vast period of time (D.III, 84-88). To the theistic religions which teach that humans are a special creation by God, the idea that humans could have evolved from lower animals is deeply offensive.
One of the most frequently quoted statements from the Buddha's Lists book by Dr. David N. Snyder has been:
"An understanding and acceptance of the theory of evolution is important because without that acceptance there is a perception of a great separation between humans and animals which simply is not true."
Buddhists have always believed that animals are worthy of love and respect, that humans can even sometimes be reborn as animals or animals as humans and therefore they are quite comfortable with the concept of evolution
http://www.BuddhismA2Z.com/
The Complete Book of Buddha's Lists -- Explained. David N. Snyder, Ph.D., 2006.
http://www.thedhamma.com/
http://www.moonpointer.com/bvf.php?itemid=1644
The Buddha described a 10,000 world system, which was to say that there are literally innumerable solar systems. A world system was the description for a sun or star with several planets revolving around it. We now know that there are several solar systems through direct evidence with high powered space telescopes. Nearly one hundred planets have been identified in the known universe up to this point.
31 planes of existence
Realms of existence
Purgatory (Hells, but impermanent, not eternal)
Asuras (jealous beings)
Ghosts
Animals
Humans
Higher Beings (the six planes within sense world, consisting of angels or impermanent gods)
The above lists a summary of the Buddha’s cosmology. All are closely interdependent as beings progress through the various realms of existence.
In addition to the six major levels of the planes of existence listed above, there are 16 planes of heavenly beings outside the sense world (the world of Form) and another 4 planes of heavenly beings in the Formless world (without body) for a total of 31 planes of existence. In the planes of existence we can see our close connection to animals. This is from the re-birth process and the fact that animals, like humans suffer from emotions, selfish cravings, and other pleasant and unpleasant sensations. Darwin’s theory of evolution is completely compatible with Buddhism.
The 31 planes of existence
Typical life span not set unless shown in paranthesis; time is in our earth years, for the devas their celestial days and years are different from our concepts of time:
1. Purgatory
2. Asuras
3. Ghosts
4. Animals
5. Humans
6. Devas of the Four Great Kings (9 million years)
7. The 33 Gods (36 million years)
8. Yama devas (144 million years)
9. Contented devas (576 million years)
10. Devas delighting in creation (2.3 billion years)
11. Devas wielding power over others’ creations (9.2 billion years)
Numbers 1 – 11 are in the realm of the sense world, can experience sense pleasures and displeasures, mostly pleasure for the devas (impermanent gods or angels).
12. Retinue of Brahma (one-third of an aeon) [1]
13. Ministers of Brahma ((half an aeon) [1]
14. Great Brahmas (one aeon) [1]
15. Devas of limited radiance (2 aeons) [2]
16. Devas of unbounded radiance (4 aeons) [2]
17. Devas of streaming radiance (8 aeons) [2]
18. Devas of limited glory (16 aeons) [Third jhana, minor degree]
19. Devas of unbounded glory (32 aeons) [Third jhana, medium degree]
20. Devas of refulgent glory (64 aeons) [Third jhana, highest degree]
21. Very fruitful devas (500 aeons) [4]
22. Unconscious beings (500 aeons) [4]
23. Devas not falling away (1,000 aeons) [4]
24. Untroubled devas (2,000 aeons) [4]
25. Beautiful, clearly visible devas (4,000 aeons) [4]
26. Clear-sighted devas (8,000 aeons) [4]
27. Peerless devas (16,000 aeons) [4]
Numbers 12 – 27 are in the realm of form. There is a subtle body and these deva realms are superior to those in the sense realm. One attains rebirth to these planes based on kamma and spiritual attainments. Attainment of certain jhanas at the time of death or sometime during your life can lead to these levels. The jhana level associated with the levels above is shown in [brackets].
28. Sphere of Infinity of Space (20,000 aeons)
29. Sphere of Infinity of Consciousness (40,000 aeons)
30. Sphere of No-thingness (60,000 aeons)
31. Sphere of Neither Perception nor Non-Perception (84,000 aeons)
Numbers 28 – 31 are in the realm of the formless. This means there is no body of any kind. There is just a type of consciousness, conventional existence as we know it, but without a body. The life spans are very long in the formless realm and one attains to these levels by the formless jhanas these planes are named after, jhanas or realms 5 to 8. Numbers 28- 31 are not necessarily the best places to be. At these levels, one cannot hear the Dhamma from a Buddha or arahant on earth or any other planet.
The best destinations are the pure abodes at numbers 23 – 27 which are deva realms for non-returners. Rebirth to these planes means that enlightenment will be attained while at one of these planes of existence.
Reference: The Complete Book of Buddha's Lists -- Explained. David N. Snyder, Ph.D., 2006.
http://www.thedhamma.com/
Universe
The universe (okàsaloka) is the whole of space and everything in it. Of all the ancient conceptions of the universe, the Buddha’s is the most realistic. According to him the universe has no ultimate beginning or end (S.II,178), but rather forms, dissolves and reforms again over a vast period of time (D.III,84).
Within the universe there are countless world systems (lokadhàtu) which correspond to galaxies. The Buddha says that within these world systems are ‘thousands of suns, thousands of moons, thousands of continents’ (A.I,227). He also speaks of the ‘the black, gloomy regions of darkness between the world systems, where the light of our moon and sun, powerful and majestic though they are, cannot reach’ (M.III,124), suggesting that these galaxies are great distances away from each other in space. Some religions believe that the existence of the universe can only be explained by positing a supreme being who created it, but Buddhism considers this to be mistaken. According to the Buddha, the universe and everything in it came into being due to natural, not supernatural, causes.
Reference: Buddhism A to Z. Ven. Dhammika, 2007.
Aliens
Modern science has shown us how vast the known universe is, with nearly 100 named planets seen with high powered telescopes in space. Other solar systems have been seen, including those in varying stages. To say that we are alone in this universe as the only planet with life on it would be very foolish considering the scientific evidence of just how vast the universe is with so many stars (suns) and their own planets revolving around them.
The Buddhist cosmology talks of 10,000 world systems to say that there are innumerable solar systems and planets. Each world system has its own 31 planes of existence (at least to number 16, see below).[1] The Buddha stated that "the infinite world spheres are incalculable" (KN, Buddhavamsa 1.64).
The Buddhist cosmology has even taken into account the possibility of our solar system expiring or being destroyed. If a being is in one of the first 16 planes and the world system (solar system) is destroyed for whatever reason, then that being must be reborn into a plane of existence at number 17 or higher. If this being does not get reborn to plane 17 or higher, then that being is reborn in a different world system. That different world system would be an alien solar system many light years from us.
We know from science that planets and solar systems do go through various stages and do terminate at one point, such as when the sun uses up and finishes its energy. We also know that solar systems reconstitute and re-form and re-evolve after many billions of years. This is all compatible and almost word for word how the Buddha described it:
“He recalls to mind his various temporary states in days gone by – one birth, or two or three or four or five births, 10 or 20, 30 or 50, a 100 or a 1,000 or a 100,000 births, through many cycles of cosmic contraction and cosmic expansion . . . Now there comes a time, when sooner or later, after the lapse of a long, long period of contraction, this world-system passes away. And when this happens beings have mostly been re-born in the World of Radiance, and there they dwell made of mind, feeding on joy, radiating light from themselves, traversing the air, dwelling in glory; and thus they remain for a long, long period of time. Now there comes also a time, friends, when sooner or later, this universe begins to re-evolve by expansion.” (Brahmajala Sutta, Digha Nikaya)
According to the Buddha the universe has no ultimate beginning or end (Samyutta Nikaya 2. 178), but rather forms, dissolves and reforms again over a vast period of time (D.III,84).
The Buddha also says that within these world systems are "thousands of suns, thousands of moons, thousands of continents" (Anguttara Nikaya 1. 227). He also speaks of the "the black, gloomy regions of darkness between the world systems, where the light of our moon and sun, powerful and majestic though they are, cannot reach" (Majjhima Nikaya 3. 124), suggesting that these galaxies are great distances away from each other in space.
Susan Jootla. "Teacher of the Devas
Evolution
Evolution is the scientific concept that life gradually adapts to changes in the environment through a process of mutation, natural selection and the struggle for survival. This idea was first described by Charles Darwin in 1859 and is now accepted as the most fundamental principle in all life sciences. Although not explicitly mentioned in the Tipitaka, the idea of evolution is remarkably consistent with the Buddha’s teachings about the craving to live (bhava tanha) and that everything changes (anicca). In the Agganna Sutta the Buddha says that after the earth came into being it was completely covered with water, that the first life-forms floated on the surface where they fed on nutrition and that they gradually changed from simple to complex over a vast period of time (D.III, 84-88). To the theistic religions which teach that humans are a special creation by God, the idea that humans could have evolved from lower animals is deeply offensive.
One of the most frequently quoted statements from the Buddha's Lists book by Dr. David N. Snyder has been:
"An understanding and acceptance of the theory of evolution is important because without that acceptance there is a perception of a great separation between humans and animals which simply is not true."
Buddhists have always believed that animals are worthy of love and respect, that humans can even sometimes be reborn as animals or animals as humans and therefore they are quite comfortable with the concept of evolution
http://www.BuddhismA2Z.com/
The Complete Book of Buddha's Lists -- Explained. David N. Snyder, Ph.D., 2006.
http://www.thedhamma.com/
http://www.moonpointer.com/bvf.php?itemid=1644
