Cosmologia Budista
 

Pentru cei ce doresc sa-si extinda paradigma spirituala, in fond, cultura generala.


Introducere

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 (Ten spiritual realms).


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.

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 can also be divided into two branches.

• The vertical (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.

The planes are divided into three realms, or dhātus, each corresponding to a different type of mentality.

These three (Tridhātu) are

• the Ārūpyadhātu,
• the Rūpadhātu, and
• the Kāmadhātu.

The latter comprises the "five or six realms".

In some instances all of the beings born in the Ārūpyadhātu and the Rūpadhātu are informally classified as "gods" or "deities" (devāḥ), along with the gods of the Kāmadhātu,.

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.

Formless Realm (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 (the four blissful absorbtions).


There are four types of Ārūpyadhātu devas, corresponding to the four types of arūpadhyānas:

1. "Sphere of neither perception nor non-perception" - Naivasaṃjńānāsaṃjńāyatana or Nevasańńānāsańńāyatana (Tib: 'du shes med 'du shes med min)

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" (saṃjńā, 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 wrongly considered it equivalent to enlightenment.



2. "Sphere of Nothingness" Ākiṃcanyāyatana or Ākińcańńāyatana (Tib: ci yang med) (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 wrongly considered it to be equivalent to enlightenment.



3. "Sphere of Infinite Consciousness".Vijńānānantyāyatana or Vińńāṇānańcāyatana or more commonly the contracted form Vińńāṇańcāyatana (Tib: rnam shes mtha' yas)

In this sphere formless beings dwell meditating on their consciousness (vijńāna) as infinitely pervasive.


4. "Sphere of Infinite Space".Ākāśānantyāyatana or Ākāsānańcāyatana (Tib: nam mkha' mtha' yas)

In this sphere formless beings dwell meditating upon space or extension (ākāśa) as infinitely pervasive.

Form Realm (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.

There are 17-22 Rūpadhātu 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 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) (blissful mental states).

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 (7.31 km) or 7.32 kilometers.

1. În ce scop scrieti toate acestea?

Daca o faceti din dorinta de a împartasi si altora niste idei, în mrejele carora ati cazut si care va entuziasmeaza, raspunsul meu este: Multumesc, nu ma intereseaza si nu gasesc normal sa se faca apologia hinduismului pe un forum crestin-ortodox. Cei interesati pot merge la sursa. Conceptiile orientale despre Dumnezeu, om, viata etc., insidioase fiind, prezinta un mult mai mare pericol spiritual decât orice conceptie fatis potrivnica crestinismului. Ele se cuibaresc în mintea omului astfel ca acesta ajunge sa creada ca ar fi propriile sale idei.

2. De ce în engleza? Sunteti cumva de parere ca toata lumea ar fi obligata sa cunoasca limba engleza?

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Iata intentiile lor:

"... Vivekananda a devenit celebru în Occident, cu precădere în Anglia si America, la începutul secolului XX. Si-a petrecut viata conferentiind despre hinduism oriunde era solicitat. S-a străduit să întemeieze si câteva centre hinduse, bucurându-se de ceva mai mult succes în America. Această misiune i-a fost încredintată ca si datorie a vietii sale de către maestrul său, gurul Rama Krishna, un mare „sfânt“ al hinduismului. A murit în jurul anului 1930.

Citisem câteva din cărtile sale, fapt pentru care mi-a stârnit un viu interes testamentul lui, pe care l-am găsit într-unui din rafturile bibliotecii. O carte cu putine pagini, pe care însă n-o mai văzusem, si nici nu mai auzisem vreodată despre ea. De altfel, n-am mai întâlnit-o până astăzi nicăieri altundeva. Am început deci să o citesc. Foarte curând, am rămas stupefiat de continutul ei! Era mărturisirea existentei unui efort sistematic, concertat cu precizie de-a lungul mai multor etape, cu scopul schimbării politice si, în cele din urmă, a cotropirii lumii occidentale crestine de către conceptiile orientale. Punctul terminus al acestui plan era distrugerea definitivă a crestinismului."

mai multe aici:http://www.sfaturiortodoxe.ro/marii-...ioteca-lor.htm

Daca vreti sa faceti ceva de valoare, traduceti articolul respectiv in romana. Altminteri, e informatie care e disponibila pe internet pentru cine stie engleza si e interesat.

Cat despre ce-ati scris in romaneste, mai rar limba de lemn ca aia.

Florin.oltean75: Fără nicio tentă răutăcioasă te întreb:

1. Ai duhovnic?
2. Dacă răspunsul la întrebarea 1 este afirmativ, spune-mi ce părere are duhovnicul tău despre preacurvia asta dintre budhisme (nu budhism, că nu vorbim despre o doctrină unitară) și creștinism, din care ți-ai făcut pușcărie mentală de lux!
3. Dacă răspunsul la întrebarea 1 este negativ, grăbește-te să-ți găsești povățuitor duhovnicesc (nu un guru).

Notă: a) Unitatea transcendentală a religiilor e o prostie foarte ispititoare pentru oamenii care n-au curajul și nici dispoziția interioară să treacă de la condiția de individ la libertatea persoanei. Îți spun din experiență, fiindcă sunt pățit!
b) Budhismele nu pot oferi intrumente hermeneutice pentru înțelegerea creștinismului, așa cum tot încerci să propovăduiești pe forumul ăsta. Creștinismul nu e un exercițiu intelectual care susține ideologic o etică justă, ci un mod de viață a cărui finalitate nedeterminată este transfigurerea integrală ființelor și a cadrului cosmic și metacosmic în care se mișcă ele.

Buna Adriana,

Postarile sunt scrise la sectiunea Alte Religii, respectand astfel celelalte topicuri exclusiv crestine.

Daca ai sesizat, postez fie in acest domeniu, fie la probleme generale.

Am decis ca la probleme generale sa nu mai abordez topicuri budiste, tocmai pentru a limita aceste idei strict la aceasta sectiune.

Daca acest domeniu - care se refera la ALTE RELIGII - este scos din structura forumului, voi inceta sa mai postez intr-un registru din afara crestinismului.

1. Intentia este aceea pur de a informa si a schimba idei intr-un context deschis, bazat pe rationament si bun simt, care sa nu fie pus sub presiunea dogmei (impuneri incontestabile ale unor adevaruri care nu suporta critici si obiectii)

Din punctul meu de vedere este normal sa nu te intereseze alte pareri care nu rezoneaza cu propriile trairi. Dar de aici si pana la "panica", apreciez ca este o reactie nefireasca - chiar daca foarte predictibila.


2. In engleza, pentru ca materialele care vreau sa le aduc in discutie sunt scrise in engleza. Nu din emfaza, asa cum un necunoscator al limbii ar acuza reflex - insa si aceasta reactie este de inteles. Daca scuzele mele te-ar face sa intelegi ca intentia este pur informativa, atunci le prezint imediat, cu parerea de rau de rigoare.

Referitor la teoriile conspirative anticrestine sau de orice alta factura - sunt temeri nefondate pentru cel ce crede cu adevarat in Dumnezeu.

Buna Horatiu,

In primul rand te rog sa mi te adresezi la pers 2 sing. (o remarca valabila pentru toti ceilalti forumisti care, eventual, intentioneaza sa mi se adreseze).

Propunerea ta este varianta ideala, insa din pacate, nu am timp suficient sa traduc fragmente de text mai mari.

In principiu cam tot ceea ce postez sunt traduceri - nu sunt idei originale.
Insa, pentru materiale mai extinse, cum este cosmologia budista - efortul necesar imi depaseste resursa de timp disponibil.

Un topic care este adus in atentie pe forum, chiar daca este de fapt un simplu copy-paste, isi schimba calitatea prin prisma celui care posteaza - nu mai este un topic "impersonal" arhivat pe internet - ci un topic "cu personalitate".

In ceea ce priveste stilul exprimarii, ca este "de lemn" sau de orice altceva... - "de gustibus non est disputandum".

Buna Florin,
Eu astept si partea a doua, cea referitoare la modul in care universurile se nasc si dispar in viziunea budista, ca sa avem un tablou complet. Dupa, putem spune fiecare ce am inteles din toata cosmologia budista :)

Intradevar, tenta intrebarilor nu este rautacioasa, ci mai mult comica - cu final apoteotic.

Multumesc Ioana, pentru invitatie...

"Cosmologia budista" nu este un instrument prin care este inteleasa din punct de vedere stiintific realitatea.

Cunoasterea ei este necesara (pentru budisti) pentru ca este un instrument liturgic esential.

Cel ce se roaga pentru toate fiintele prizoniere in procese de transformare, patrunde cu mintea simultan toate planurile existentiale: de la iaduri - pana la cele mai inalte paradisuri.

Fara insa o cunoastere generica a acestora, rugaciunea nu are suficienta forta, simtire si profunzime intelegatoare.

Deci daca un singur glas spune ca ar fi utila o continuare a topicului, fie si pentru contra-argumentare...voi continua sa expun si celelalte fragmente ale textului.

O mica recapitulare:

Fiintele prizoniere in procese de transformare perpetue, pot la un moment dat sa fiinteze intr-unul din cele trei taramuri (planuri existentiale), conform modelului existential budist:

1. taramul fara forma (arupa loka) - fiinte fara de trup (nu au nicio forma) - doar inzestrate cu o minte foarte subtila - cea mai rafinata forma existentiala din inchisoarea samsarica

2. taramul cu forme stralucitoare (rupa loka) - fiinte cu trupuri de lumina, foarte pure, care au eradicat din continuumul lor mental pasiunile grosiere

3. taramul dorintelor (kama loka) - fiinte molestate in permanenta de propriile pasiuni - de la lumi angelice, lumea umana (care din perspectiva budista este o lume marginala, modesta, oarecare - nefiind plasata in centrul existentei ca in crestinism), animala, fantomatica... pana la cele mai infioratoare iaduri.


Este dificil de facut o analogie cu cosmologia crestina, insa unele paralele pot fi sesizate.

Nu trebuie facuta vreo comparatie cu crestinismul, pentru ca asta ar implica un proces reductionist.
p.s am recitit cosmologia spatiala si e clar: creierul meu nu mai functioneaza la ora asta :) prea multe succesiuni de planuri metafizice.

In fapt "realitatea" este "ceea ce este", indiferent de natura conceptiilor individuale.

Un proces reductionist nu este o inducere in eroare inevitabila (abordand fenomene holistice), in cazul in care sesizam aspectul emergent.

Nu deranjeaza pe cineva sa fie si mesaje care descriu alte religii, chiar si pagane.
Problema (doar pentru tine, noi nu suntem afectati) e ca tu chiar crezi in aceste conceptii, nu doar le prezinti, ai imbratisat conceptiile new-age, te poti gandi si tu daca sunt bune sau nu.

Eu nu cunosc conceptii New Age.
Nu am citit asa ceva - asa ca nu ma pot pronunta cu privire la acest subiect.

Ceea ce scriu sunt extrase din texte budiste clasice cum sunt Abhidharma, Bodisattvaciariavatara (Modul de a fi al unui Bodhisattva) scrisa de Shantideva si Bodhipathapradipam (Lampa pe calea catre iluminare) scrisa de Atisha.

Pentru ca este propovaduit altruismul, dragostea pentru toate fiintele fara exceptie, jertfa pentru aproapele precum si modul in care trebuie corectata mintea pentru a fi integri (gandul aliniat cu fapta), nu vad de ce ar fi periculoase.

Daca imi oferi o argumentare de bun simt in acest sens, ti-as fi recunoscator.

Isus spunea:

"Cine sunt fratii, surorile si mama mea? Cei care fac faptele mele." (poate ca citatul este inexact)

Eu cred in Isus cu tot sufletul - dar doresc sa pot face si faptele Lui.

Se spune: iubeste pe apropele tau ca pe tine insuti!

Dar nu se spune cum se ajunge la aceasta virtute suprema in zgomotul lumii.

Avem doar indemnuri - insa fara metode ale mintii.

Muzica bisericeasca, acatistele, slujbele sunt instrumente puternice - dar trebuie sa ai o intelegere adanca a lor si bineinteles sa fii mai mult in biserica - si fara de grija.

TARAMURILE FORMEI (RUPA LOKA)


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.


"Unconscious beings" -Asaññasatta (Sanskrit: Asaṃjñasattva) (Vibhajyavāda tradition only) –, 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.



"Having great fruit" - Bṛhatphala or Vehapphala (Tib: 'bras bu che) – Devas

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.

(approximately the distance of Venus from Earth)


The world of the devas who are the "offspring of merit"- Puṇyaprasava (Sarvāstivāda tradition only; Tib: bsod nams skyes) –

The height of this world is 2,621,440 yojanas above the Earth.

The world of the "cloudless" devas - Anabhraka (Sarvāstivāda tradition only; Tib: sprin med).

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, that is, the flood of water does not rise high enough to reach them.


The world of devas of "total beauty" - Śubhakṛtsna or Subhakiṇṇa / Subhakiṇha (Tib: dge rgyas)

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.



The world of devas of "limitless beauty" - Apramāṇaśubha or Appamāṇasubha (Tib: tshad med dge)

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.


The world of devas of "limited beauty" - Parīttaśubha or Parittasubha (Tib: dge chung)

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 "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, 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.



The world of devas "possessing splendor" - Ābhāsvara or Ābhassara (Tib: 'od gsal).

The lifespan of the Ābhāsvara devas is 8 mahākalpas (others: 2 mahākalpas).

Eight mahākalpas is the interval between destructions of the universe by water, which includes the Ābhāsvara worlds.

The height of this world is 81,920 yojanas above the Earth.



The world of devas of "limitless light" - Apramāṇābha or Appamāṇābha (Tib: tshad med 'od)

Their lifespan is 4 mahākalpas.

The height of this world is 40,960 yojanas above the Earth.



The world of devas of "limited light"-Parīttābha or Parittābha (Tib: 'od chung).

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).



The world of "Great Brahmā", Mahābrahmā (Tib: tshangs pa chen po) 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 ½ yojanas tall.

His lifespan variously said to be 1 kalpa (Vibhajyavāda tradition) or 1 ½ kalpas long (Sarvāstivāda tradition), although it would seem that it could be no longer than ¾ 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.



The "Ministers of Brahmā" Brahmapurohita (Tib: tshangs 'khor) 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 ½ 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.



The "Councilors of Brahmā" - Brahmapāriṣadya or Brahmapārisajja (Tib: tshangs ris) 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 ⅓ of a kalpa (Vibhajyavāda tradition) or ½ of a kalpa (Sarvāstivāda tradition).

The height of this world is 2,560 yojanas above the Earth.

DESIRE REALM (KĀMA RUPA)


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.

TARAMURILE PATIMASE (KAMA LOKA)


RAIURILE

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:

The heaven of devas "with power over (others') creations" - Parinirmita-vaśavartin or Paranimmita-vasavatti (Tib: gzhan 'phrul dbang byed)

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 (1,400 m) tall and live for 9,216,000,000 years (Sarvāstivāda tradition).

The height of this world is 1,280 yojanas above the Earth.



The world of devas "delighting in their creations" - Nirmāṇarati or Nimmānaratī (Tib: 'phrul dga' )

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 (1,140 m) tall and live for 2,304,000,000 years (Sarvāstivāda tradition).

The height of this world is 640 yojanas above the Earth.



The world of the "joyful" devas - Tuṣita or Tusita (Tib: dga' ldan)

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 (910 m) tall and live for 576,000,000 years (Sarvāstivāda tradition).

The height of this world is 320 yojanas above the Earth.



The "heaven without fighting" - Yāma (Tib: 'thab bral) –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 (690 m) tall and live for 144,000,000 years (Sarvāstivāda tradition).

The height of this world is 160 yojanas above the Earth.

TARAMURILE PATIMASE

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.



The world "of the Thirty-three (devas)" - Trāyastriṃśa or Tāvatiṃsa (Tib: sum cu rtsa gsum pa) –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, "Śakra, 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 (460 m) 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.



The world "of the Four Great Kings" - Cāturmahārājikakāyika or Cātummahārājika (Tib: rgyal chen bzhi) –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 (230 m) 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.



The world of the Asuras - Asura (Tib: lha ma yin) –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.

Florin, mi-ai adus aminte de Sf.Ap.Pavel si de rapirea lui la al treilea Cer... Personal iubesc descrierea aceea si prefer sa las bucuria si emotia surprizei la vremea hotarata de Domnul.

Nu te supara pe mine, dar Domnul Iisus Hristos nu ne-a facut nici o descriere a acelor locuri ci ne-a spus doar atat: "In casa Tatalui Meu sunt multe locasuri. Daca n-ar fi asa, v-as fi spus. Eu Ma duc sa va pregatesc un loc." (Ioan.14:2)

TARAMURILE PATIMASE

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 ½ 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 (3.

7 m) 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 Kadamba tree.

The human inhabitants of this continent do not live in houses but sleep on the ground.

They are about 24 feet (7.

3 m) 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 (15 m) 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, regardless of size.



Pretaloka or Petaloka (Tib: yi dwags) – 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.

IADURILE (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.

IADURILE INFOCATE

Sańjīva – the "reviving" Naraka. Life in this Naraka is 162*10 10 years long. (10 la puterea a 10-a)
Kālasūtra – the "black thread" Naraka. Life in this Naraka is 1296*10 10 years long.
Saṃghāta – the "crushing" Naraka. Life in this Naraka is 10,368*10 10 years long.
Raurava – the "screaming" Naraka. Life in this Naraka is 82,944*10 10 years long.
Mahāraurava – the "great screaming" Naraka. Life in this Naraka is 663,552*10 10 years long.
Tapana – the "heating" Naraka. Life in this Naraka is 5,308,416*10 10 years long.
Pratāpana – the "great heating" Naraka. Life in this Naraka is 42,467,328*10 10 years long.
Avīci – the "uninterrupted" Naraka. Life in this Naraka is 339,738,624*10 10 years long.


IADURILE INGHETATE

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.

Budhism
 

Doamne ajută!Ce te reține?

Aceste metode ale minții, dacă nu pornesc din inimă, pot înainta puțin, dar nu pot străpunge limitele intelctuale; dacă pornesc din suflet, mintea se adaptează la ele și le adoptă, în orice zgomot al lumii. După Isus Cristos mulți alții au mai dovedit-o.

Mintea(intelectul) este o rezultantă a acestei epoci(veac) și nu poate pătrunde dimensiuni ale veșniciei pentru că accesează nivele imaculate, pure, și, datorită incompatibilității, este respinsă (sau distrusă) pentru că aduce cu sine multă impuritate. Numai sufletele curate(iubitoare) pot intra acolo, mințile nu.
Renumiți asceți, adepți ai meditației, precum Krishnamurti, Maharishi, Osho, Vivikenanda, Castaneda, Aurobindo și alții au murit TOȚI de cancer(n-o spun eu, ci Valery Uvarov) tocmai pentru că au forțat incorect ”urcarea” la nivele de puritate față de care ei s-au dovedit nevrednici. Desigur că în acele nivele se deschid viziuni, puteri și hipersensibilități mult superioare, la care omul n-are dreptul dacă e numai om, dacă nu se autodepășește, iar mintea nu e capabilă de asta, numai inima; adică nu asceza, ci credința.

Buna, Florin!

1. despre "divine eye" (ochiul divin)

– În primul rând, "divin, divinitate" sunt termeni care se refera la orice poate fi considerat zeitate (mitologiile lumii sunt pline de astfel de zeitati / idoli pagânesti).

Astfel, când întîlnim cuvîntul "divin" într'un text despre budism si din perspectiva budista, ar trebui sa ne punem întrebarea: despre ce fel de "divinitate" este vorba?

2. restul frazei exprima pretentia cuiva (fie el si Buda / Buddha) de a-si fi cultivat* aceasta facultate (aici e vorba de acrobatiile ochiului "divin") de a percepe sau "de a vizualiza" (daca tot e sa alunecam în mlastina noii ere,..) toate celelalte lumi si fiinte care se nasc si mor în cadrul lor, si pretentia de a fi capabil sa relateze (auzi tu ce pretentie !) despre starea în care se aflau aceste fiinte când s'au nascut din nou (renascut)** si în care se vor naste din nou (renaste)**.

* Adica, are cineva puterea, capacitatea de a'si cultiva astfel de facultati, de a se autoînzestra ?! ... Si atunci care-ar mai fi rolul lui Dumnezeu în aceasta "lucrare"? Sau sa-i zicem mai degraba "lucratura"?

** Fiind vorba de budism trebuie mentionat (daca tot este vorba de informare ..) ca "a se naste din nou" se refera la reîncarnare, una din marile minciuni, în care poate ca Buda va fi crezut sincer. Presupun ca asta i s'a tras de la faptul de a fi confundat sursa de la care a primit aceste înselatorii cu cea la care probabil rîvnea.

Am scris acestea fiindca, atât în Vechiul cât si în Noul Testament, se vorbeste despre o noua nastere, dar nicidecum în sensul unei reîncarnari.

Întrebarea mea este: unde este DUMNEZEUL TREIMIC, unde este HRISTOS – MANTUITORUL nostru?

Nu se poate crede în acelasi timp, sincer si total, în Adevarul revelat de Dumnezeu-Fiul (El Insusi fiind ADEVARUL) si în scamatoriile diavolului !

Când stiu câti ani din viata am pierdut cu astfel de cai laturalnice, când stiu ca am fost de atâtea ori pe buza prapastiei, îmbatata de iluzia unor vieti viitoare …, nu pot ramâne indiferenta si ma simt datoare sa intervin, desi nu stiu daca este aici locul potrivit pentru a-mi marturisi ratacirile...

Deci, draga Florin, nu te supara pe mine si "nu te uita la mâna sau la degetul care-ti arata luna, ci uita-te la luna!" (de la Confucius cetire, daca nu ma însel).

Ce bine ar fi daca ai putea, dar mai întâi daca ai vrea sa te distantezi de astfel de lecturi ametitoare si fluturatoare de neadevaruri!

Îti dai seama ca învatatura lui Hristos, prin continutul ei respinge "budhismele" (vorba lui Mihail C.). Nici nu este nevoie de aprofundarea conceptiilor budiste ca sa ne dam seama ca nu se poate merge, în acelasi timp, pe Calea Adevarului Care este HRISTOS si pe altele care contrazic ADEVARUL.

Doamne, ajuta-ne sa nu ne desprindem de mâna Ta !

Cand spui "reincarnare" te gandesti la transmigratia sufletului, insa budistii nu cred in suflet, sau mai bine spus au o perceptie diferita asupra individului decat avem noi, de aceea ei spun "renastere". Pentru ei, individul e o combinatie de energii repartizate in cinci agregate ( materia, senzatiile ,perceptiile, mentalul si intentiile) nepermanente si in continua schimbare, viata omului fiind o legatura intr-un sir lung de vieti, fiecare conditionata de karma (acte voluntare-bune sau rele, continute in mental) infaptuite intr-una din ele. Nu doar microuniversul (omul) se naste si renaste, cat si macrouniversul, cosmologia budista accepta o succesiune de universuri care se nasc si dispar, orice extinctie neavand caracter definitiv. Budismul propune detasarea omului, eliberarea de toate actiunile nesanatoase (suferinta,ignoranta) prin recentrarea in miezul spiritual autentic al fiintei. Ei descopera esenta omului numai prin realizarea lui spirituala, respingand orice afirmatie a realitatii supraformale/divine, considerand ca obiectivarea mentala a divinitatii/Absolutului, poate constitui un obstacol in realizarea sa, pentru ca orice reflectie inseamna o rasturnare in raport cu modelul sau original. De aceea Budha sustine ca nu invata nimic despre originea lumii, originea omului sau a sufletului, fiind interesat de practica prezenta. Nu vad nimic rau in a cunoaste principiile de baza budiste sau a altor filosofii si religii pentru cultura ta generala, insa nici sa nu exagerezi cu "placerea teoretica" de a citi :) Citindu-l pe Budha sau Confucius, ajungi inevitabil la concluzia ca "cel ce vine din cer este deasupra tuturor", deci te intaresti si mai mult in propria ta credinta, in domnul nostru Iisus Hristos.

Cred ca unii crestini sunt atrasi de "budism" pentru ca e exotic, eventual pentru a experimenta ritualuri noi, insa ma indoiesc ca pot crede cu adevarat in filosofia budista, asa cum imi este greu sa concep cum poate un budist sa ajunga la Ortodoxie, tinand cont de mentalitatea sa si doctrina budista, de felul in care percepe lumea. Cu siguranta exista si minuni, doar Dumnezeu lucreaza in mod nevazut pentru efecte vazute in viata credinciosilor.

Faptele Lui Hristos sunt sustinute de o iubire neconditionata, atotpatrunzatoare.

Fapte exterioare se pot face relativ usor (daca iti impui aceasta), de la spalatul picioarelor aproapelui pana la milostenie - pentru ca asa este bine.

Faptele interioare (miscarile iubitoare, sincere ale inimii care insotesc faptele exterioare) sunt mai dificil de exprimat - pentru ca inima este salbaticita si nu asculta.

In crestinism avem un indemn in acest sens si un exemplu magistral.
Prin binecuvantari si rugaciuni se poate ajunge la aceasta dragoste adevarata, nefabricata.

In budism insa avem in plus si explicatii detaliate, progresive despre cum se imblanzeste inima in dragostea pentru toate fiintele, fara discriminare - Metoda prezentata de Atisha ("Cauza si efect in sapte etape") si metoda prezentata de Shantideva ("Egalizarea si schimbarea sinelui cu celelalte fiinte").

----------------------

Mintea este esentiala pentru 'respiratia' inimii.

Fara minte nici macar nu se poate intelege evanghelia,
nu se poate angaja niciun efort spiritual - pentru ca este nevoie de intelegere.

Dragostea hristica nu este un dat, ci un rezultat al intelegerii si reeditarii mentale a patimilor Lui Hristos, in mod repetat - nevointa a mintii care aprinde progresiv focul inimii.

Numai atunci cand inima va arde cu putere vom fi eliberati de greutatea mintii, care va fi rapita in insasi inima Lui Hristos.

-------------------------------
Cancerul nu este o boala specifica pacatosilor care se semetesc.

Un derapaj de rationament, adesea intalnit in cazurile in care se combat alte perspective spirituale.

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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 20 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.




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 tells of the life of a cakravartin king, Mahāsudassana (Sanskrit: Mahāsudarśana) who lived for 336,000 years.

The Cakkavatti-sīhanāda-sutta 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, greed, hatred, sexual misconduct, disrespect for 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;
• 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.

Ma intriga un anume aspect: se vorbeste de fiinte care nu sunt din lumea aceasta. E clar ca e vorba de "cei care locuiesc in vazduh"...seamana cu povestirile lui Jonathan Swift...Si este un amestec cu relatari din vremuri mult mai vechi decat biblia, cand subspeciile umane de giganti efectiv locuiau pe planeta...
Ah, dac am lasa balta infatuarea stiintei, am vedea ce bogata e lumea asta in inteligenta, si, mai presus de orice, comuniune cu Viata care vine de la Dumnezeu. In afara de dr... si oameni, sunt o multime de fapturi fericite, tocmai pentru ca nu au rupt comuniunea cu Facatorul, indiferent de motivatie (razvratire malefica in deplina cunostinta de cauza, respectiv prostie infatuata dublata de lacomia "arderii etapelor" in evolutia spirituala).
dincolo de aceste informatii fascinante, sustin ca e cam...greu, chiar imposibil, de gasit punti reconciliator-sincretiste intre cele doua religii, si de fapt nici nu e de dorit.

Sunt spiritele, pe care ei ii considera bune si rele, noi stim ca sunt doar ingeri cazuti, unii se dau buni si unii rai (de aici rezultand magia alba si magia neagra, de fapt ambele fiind tot de la ingerii cazuti).

Florine,

Lăsînd la o parte celelalte lumi, ce spune credinţa budistă despre lumea noastră, despre forma Pămîntului?

Forma Pamantului in credinta budista este o insula triunghiulara, cu un varf bont, orientat spre sud.


The Buddhist cosmology divides the worlds into three separate levels:

• Kāmadhātu (Desire realm),
• Rūpadhātu (Form realm), and
• Arūpyadhātu (Formless realm).

In the Desire Realm is located Mount Sumeru which is said to be surrounded by four island-continents.

"The southernmost island is called Jambudvīpa (adica Pamantul)".

The other three continents of Buddhist accounts around Sumeru are not accessible to humans from Jambudvīpa.

Jambudvīpa is shaped like a triangle with a blunted point facing south.

In its center is a gigantic Jambu tree from which the continent takes its name, meaning "Jambu Island".


Jambudvīpa is the region where the humans live and is the only place where a being may become enlightened by being born as a human being.

It is in Jambudvīpa that one may receive the gift of Dharma and come to understand the Four Noble Truths, the Noble Eightfold Path and ultimately realize the liberation from the cycle of life and death.

Tu crezi asta?

Înţeleg, dar atunci revin cu întrebarea care în care cer lămuriri vizavi de forma Pămîntului, nu a peninsulei indiene.

Tu eşti creştin-ortodoxă sau budistă?

Eu cred in Ortodoxie.
Tu esti crestin-ortodox ?

Da, sînt creştin-ortodox.