Also by Yogi Chen...
Most Western scholars say the same thing, that by different ways one may attain the same goal. To be specific, this means that different religions all lead to the same goal. This idea may be appropriate in regard to other religions, but the goal of Buddhism is quite different from all other belief systems. Even among the non-Buddhist religions, goals differ as there are many different kinds of heavens.
A. All heavens can be classified into three types. The lower ones are heavens called Kamadhatu, which means Heaven of Desire. Included in it are Bhauma Antarikso, Caturmaharajakayika, Trayastrimsa, Yama, Tusita Mrmanarati, and Paranirmitavasavartin. Confucianism has a doctrine of ethics and good manners but none pertaining to heaven or nirvana. However, a good Confucianist who has never done anything against the gods, will go to this kind of heaven after death, even though he has not prayed to the gods.
B. The next type of heaven is called Rupadhatu, which means the Heaven of Form. It contains Brahmakayika, Brahmaparisadya, Brahmapurohita, and Mahabrahma. These four heavens belong to the first dhyana. The religions containing the doctrines of dhyana leading to these heavens are Christianity, Judaism, Shinto, Zoroastrianism. These religions teach us how to be good and go to heaven. Some who practice a higher renunciation and deeper meditation can go to the Rupadhatu (Heaven of Form) while those whose renunciation is not so complete and whose meditation is not so deep go to the Kamadhatu (Heaven of desire) only.
Parittabha, Apramanabha and Abhasvara are the three heavens belonging to the second dhyana. Persons in the above six religions who have attained the second dhyana in their practice may come to these heavens. Parittasubha, Apramanasubha and Subhakrtsna are heavens of the third dhyana; and those who have attained to the third dhyana may go to these heavens. Anabhraka, Punyaprasava and Brhaiphala are the heavens belonging to the fourth dhyana. He who has attained the fourth dhyana can go to all the heavens of that dhyana. Similarly, those having attained the second and third dhyana can go to all the heavens under them but not to those above them.
There are still the seven heavens belonging to the Rupadhatu called the Brahmaloka. They are Avrha, Atapa, Sudrsa, Sudarsana, Akanishta, Aghanistha and Mahamahesvara.
The heavens of the four dhyanas have no power to overcome calamities. All the heavens under the second dhyana may be destroyed by fire, those under the third by water and those under the fourth by wind. Most of the tantric Hindus who practice the four dhyanas may go to those heavens, but there are only a few who can unite with Brahma (the Universal Soul) and go to the Heaven of Non-Form (Arupadhatu).
C. Arupadhatu contains the following heavens: Akasanantyayatana, Vijnananantyayatana, Akincanyayatana and Naivasamjnanasanjna-yatana. It is also called Caturupabrahmaloka. They are the highest heavens. The Hindus and Jains who have many doctrines of concentration and absorption, believing only in the absolute soul or consciousness (everything else being impermanent) go to the Heavens of Non-Form if their meditation is sufficient to do so.
Universal consciousness is a Hindu term that is very appealing to Western scholars. It is also in accord with Buddhism in that the Heaven of Non-Form does not have the three great calamities and universal consciousness is a dhyana of vijnananantyayatana, which means a dhyana of consciousness without boundary. However, consciousness itself contains the seeds of sorrow. Whenever dhyana is disturbed, the seeds of sorrow reproduce and transmigration is effective again. In Buddhism the doctrine of absolute soul or consciousness is not permitted. The Sangiti Sutra states, "Six ideas conductive to Nirvana are the idea of impermanence, of ill in impermanence, of soullessness in ill, of elimination, of passionlessness, of cessation."
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As for Nirvana, it is quite different from any kind of heaven. The Lankavatara Sutra states:
"The Tathagatha's Nirvana is where it is recognized that there is nothing but what is seen of the mind itself; is where recognizing the nature of the self-mind, one no longer cherishes the dualism of discrimination; is where there is no more thirst nor grasping; it is where the thinking mind with all its discrimination, attachment, aversions, and "egoism" is forever put away; is where logical measures as they are seen to be inert are no longer seized upon; is where even the notion of truth is treated with difference because of its causing bewilderment; is where getting rid of the four propositions, there is insight into the abode of reality. Nirvana is where twofold passions have subsided and the twofold hindrances are cleared away and the "twofold egolessness" is patiently accepted; where by the attainment of the turning about the self-realization of noble wisdom is fully entered into--that is the Nirvana of the Tathagatha."
"Nirvana is where the Bodhisattva stages are passed one after another; is where the sustaining power of the Buddhas upholds the Bodhisattva in the bliss of the Samadhis; is where the Tathagatha compassion for others transcends all thoughts of "self"; is where the Tathagatha state is finally realized."
The ideas which reject the self are mentioned three times in the above quotations, such as: "The egoism is forever put away", "Twofold egolessness is patiently accepted", and "Compassion for others transcends all thoughts of self."
Furthermore, Nirvana is described with a wealth of epithets containing the same idea which strictly rejects the self of Tantric Hinduism and lays great stress on the philosophy of voidness. I would like to give some explanation to each name of Nirvana:
1. The Harbor of Refuge--The protection which keeps the twofold enemies, the ego of being and that of phenomena, away.
2. The Cool Cave--Where there is no warmth of passion for self.
3. The Island Amidst the Flood--Where there is only one place which cannot be immersed by the floods of selfishness.
4. The Place of Bliss--Where there is no sorrow of self but only bliss.
5. Emancipate--To renounce the fetters of selfishness.
6. Liberation--Free from the bondage of egoism.
7. Safety--No danger from the twofold egoism again.
8. The Supreme--There is no higher state than non-egoism.
9. The Transcendental--The highest state, higher than the three types of heavens and that of the sravaka and pratyeka Buddha.
10. The Uncreated--The supreme state beyond the creators of any other religion.
11. The Tranquil--Where there is no longer the excitement of selfish passions.
12. The Home of Ease--There is no more work left for self improvement.
13. The Calm--Where there are no waves coming from the ignorant and the ocean of the inner foe.
14. The End of Suffering--The root of ego has already been dug out.
15. The Medicine for All Evils--The Samadhi of voidness which has healed all the diseases of selfishness.
16. The Unshaken--The mountain of Samadhi of voidness.
17. The Ambrosia--The sweet food of non-egoism.
18. The Immaterial--The non-ego of phenomena.
19. The Imperishable--There is nothing of self to perish.
20. The Abiding--The voidness.
21. The Further Shore--The shore for others but not the thither shore for self.
22. The Unending--The great mercy for others which is endless.
23. The Bliss of Effort--All the good karmas for others are gathered within.
24. The Supreme Joy--The countless converters gathered thereby with great joy.
25. The Detachment--Detachment from all the sorrows of selfishness.
26. The Ineffable--The great karmas for others have been gathered thereby in ineffable quantity.
27. The Holy City--The city that keeps away all the defilements of egoism.
Moreover, the kingdom of Buddha is not a place belonging to the ignorance system of this world or this universe but the system of enlightenment which is without any calamities. A Hindu may unite at most with Brahma but he cannot establish his own kingdom outside of Brahma. When a Buddhist is enlightened he may freely establish his own kingdom separately from all the other Buddha worlds. In Buddhism there is no such saying that a Buddhist should unite with Gautama after enlightenment. That is why there are many, many Buddha-worlds as I have mentioned...
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Science can recognize no other religion but Buddhism. If there are any parts of the Universe still unknown or any Buddhist theories not in agreement with the prevalent scientific theories, we should await further development in science because it is an ironical law that the later the discovery the closer it accords to the findings of Buddhism. But it is as Tennyson said, "Science moves but slowly, slowly creeping on from point to point." Unfortunately, there will never be a day when every star and world known of in Buddhism is discovered by astronomers. If you wait for the proof of the universe before believing in Buddhism, you will be unsatisfied with science and remain a non-Buddhist.
In Buddhism there is knowledge of five kinds of eyes. The layman such as poets, scientists and Confucianists have flesh eyes only. Christians, Jews, Moslems, Jains, Shintoists, Sikhs, Taoists, Hindus and Zoroastrians have the eyes of the flesh and of heaven. Buddhist arhats have the eyes of wisdom in addition to the other two types while the Bodhisattvas have gone further and have the eyes of Dharma, but only Buddhas having the precious eyes of Buddhahood have five kinds of eyes with which the universe in reality is seen. The individual in each of the above groups is limited by different boundaries but it seems to them that the universe they see is limitless. Those who have the eyes of the flesh see only a little of the universe. Since there are limitations to human understanding; scientists are no exception. It is just as Thomas Henry Huxley said, "Science is nothing but trained and organized common sense, differing from the latter only as a veteran may differ from a raw recruit and its methods differ from those of common sense only as far as the guardian's cut and thrust differs from the manner in which a savage wields his club."
The ordinary universe in Buddhism is wider than that measured by the geographers and astronomers. This universe is called Tri-sahasra-mahasahasra-loka-dhatu, a great chiliocosm. Mt. Sumeru and its seven surrounding mountains, eight seas, four continents and rim of the iron mountains form one small world. One thousand of these form a small chiliocosm, and a thousand of these small chiliocosms form a medium one, and a thousand of these form a great chiliocosm which thus consists of 1,000,000,000 small worlds. Altogether, they are only equal to the universe of the fourth dhyana rupadhatu.
The highest level of the universe perceived by the tantric Hindu is the rupadhatu with its 20 heavens. Four of the first dhyana, three of the second, three of the third, and then of the fourth. Their names are Brahmakaya, Brahmaparisadya, Brahmapurohita, Mahabrahma, Parittabha, Apramanabha, Abhasvara, Parittasubha, Apramanasubha, Subhakrtsna, Anabhraka, Punyaprasava, Brhatphala, Avrha, Atapa, Sudrsa, Sudarsana, Asanjnisattva, Akinstha, Mahamahesvara.
However, those Hindu sages who have powers equal to their God, Brahma, have heavenly eyes that cannot see beyond the brahmaloka although they can see all the heavens under it such as the heavens of desire, the world of asuras, the world of mankind, the world of animals, the world of ghosts and of hell.
Beyond the Brahmaloka there is the formless heaven containing four worlds called Caturupabrahmaloka. Above this there is the world of the Sravaka which is one of immortality and without the three great calamities. Only those who have the eye of wisdom can see it. Next is the world of the Pratyeka Buddha and next that of the Bodhisattva who can only be seen by one who has the eyes of the Dharma. There are ten ranks of Bodhisattvahood and thus 10 levels of worlds, the first of which is called Pramudita--Joy at having overcome the former difficulties and now entering on the path to Buddhahood. Here can be seen Buddha's worlds up to 100 in number. The nine next higher ranks are in order as follows: Vimala, Prabhakari, Arcismati, Sudurjaya, Abhimukhi, Duramgama, Acala, Sadhumati, and Dharmamegha. Each level carries with it some 100 Buddha-worlds more than the proceeding one. As those at a lower level cannot see the world of the next higher level, it follows that only a Buddha can see all ten kinds of the worlds in the real universe.
Of the ten kinds of worlds, the lower six from heaven to hell (including asuras, human, animal and ghost) are in the system of ignorance--that is the area of transmigration. The other four kinds of worlds from the Sravaka to the Buddha are worlds of the system of Enlightenment which are in reality the everlasting universe. In spite of the forms of the holy maya, this is reality. Therefore what is called the universal soul by the Hindus is not the goal of liberation. Furthermore, the worlds of Enlightenment are much wider than the system of ignorance.
It is said in the Avatamsaka Sutra:
To the east of this Lotus-treasury-world there is a Buddha world ocean (ocean means unlimited vast)named Pure-lotus-excellent-radiance-adornment.
The south of this Lotus-treasury-world there is a Buddha world ocean named Gems-moonlight-adornment-treasury.
To the west of the Lotus-treasury-world there is a Buddha world ocean named Jewel-light-pleasure.
To the north of this Lotus-treasury-world there is a Buddha world ocean named Full-of-lapis-lazuli-light world.
In the southeast corner of this Lotus-treasury world there is a Buddha world ocean named Jambu-golden-crystal-banner.
In the northwest corner of this Lotus-treasury-world there is a Buddha world ocean named Good-light world.
In the southwest corner of this Lotus-treasury-world there is a Buddha world ocean named Pervading-light world.
In the northeast corner of this Lotus-treasury-world there is a Buddha world ocean named Gems-light world.
At the nadir of this Lotus-treasury-world there is a Buddha world ocean named Lotus-perfume world.
At the zenith of this Lotus-treasury-world there is a Buddha world ocean named Various-gems-lights ocean.
All of the above ten directions are called one-fold of worlds. Besides this fold of worlds there is another fold mentioned in the same sutra as follows:
To the east of this saha world (the world we are living in) there is a world named Secret Instruction.
To the south of this saha world there is a world named Boldest.
To the west of this saha world there is a world named Forsake the Impurity.
To the north of this saha world there is a world named Jewel Insight.
In the northeast corner of this saha world there is a world named Ahni.
In the southeast corner of this saha world there is a world named Benefit.
In the southwest corner of this saha world there is a world named Rare.
In the northwest corner of this saha world there is a world named Contentment.
At the nadir of this saha world there is a world named Renounce the Rolling Rice.
At the zenith of this saha world there is a world named Liberating Voice.
These are the twelve worlds of the zenith. It is said in the same sutra:
Beyond the easterly direction Buddha worlds in the dust number of ten Buddha lands there is a world named Golden Color.
Beyond the southerly direction Buddha worlds in the dust number of ten Buddha lands is a world named Pleasure Color.
Beyond the westerly direction Buddha worlds in the dust number of ten Buddha lands there is a world named Flower Color.
Beyond the northerly direction Buddha worlds in the dust number of ten Buddha lands there is a world named Jambu (rose apple) Color.
Beyond the northeastern corner Buddha worlds in the dust number of ten Buddha lands there is a world named Yellow-Gold Color.
Beyond the southwestern corner Buddha worlds in the dust number of ten Buddha lands there is a world named Gem Color.
Beyond the northwestern corner Buddha worlds in the dust number of ten Buddha lands there is a world named Vajra Color.
Beyond the nadir Buddha worlds in dust number of ten Buddha lands there is a world named Crystal Color.
Beyond the zenith Buddha worlds in the dust number of ten Buddha lands there is a world named True Color.
There are altogether 20 folds of Buddha worlds on nadir and zenith, eleven folds of Buddha worlds all around, each fold containing ten Buddha worlds and each Buddha world contains five folds of worlds, one is the world, the second is the nature of worlds, the third is the ocean of worlds, the fourth is the class of worlds, the last is the just Buddha worlds.
Here I translate only a few of the Buddha worlds from a medium size edition of the Avatamsaka Sutra. The universe of Buddha is described further in the great edition of Avatamsaka than is found in this medium edition I am translating from. All these worlds are the abode of only Sambhogakaya and Nirmanakaya, as the abode of Dharmakaya is called realm-of-eternal-rest-and-light which has no form nor direction. It is wider than those Sambhogakaya and Nirmanakaya. All the previous quotations concerned only with size or space of the Buddhist universe. As for time, it states in the same sutra:
The time of one kalpa (a very long time for which there is a method of calculation in Buddhism) in this saha world is equal to one day and one night in the Pleasure world. Again, one kalpa in Pleasure world is equal to one day and one night in Holy-addressed-pennant world. Again, one kalpa in Holy-addressed-pennant world is equal to one day and one night in Unreturn-sound-wheel world. Again, one kalpa in Unreturn-sound-wheel world is equal to one day and one night in Renounce-impurity world. Again, one kalpa in Renounce-impurity world is equal to one day and one night in the Beyond world. Again, one kalpa in Beyond world is equal to one day and one night in Adornment-wisdom world. Again, one kalpa in Adornment-wisdom world is equal to one day and one night in Mirror-Light world. Again, one kalpa in that world which passes through one hundred myriad Asankhya worlds, being the last world, is equal to one day and one night in Victorious Lotus world.
Alas! How wide is the Buddhist universe without boundary? How long is the Buddhist universe without end? It is material yet spiritual. It is spiritual yet material. It is material but not in the same sense of the human elements in the system of ignorance. It is spiritual but not of the heavenly spirit in the system of ignorance. It is a mixture of holy elements and excellent wisdom in the system of Buddhist Enlightenment.
The conception of universe of a scientist is limited to his human understanding...
It is written in the Avatamsaka Sutra, "He who develops his Bodhi-heart desires to comprehend that the subtle worlds are equal to the gross worlds, the lesser worlds are equal to the greater worlds, the wide worlds are equal to narrow worlds, the one world is equal to the many worlds, and the many worlds may go into the one world, the one world may become the many worlds and that the impure world is the pure world and the pure world is the impure world; and that in one pore one can see all the worlds and in all the worlds one can see one pore; and that one world produces all the worlds and all the worlds are like the sky."
It also states, "The Bodhisattva should go into the following ten kinds of worlds: the impure world, the pure world, the small world, the middle world, the dust-like world, the subtle world, the up-looking world, the down-looking world, the Buddha world, the non-Buddha world. He has the power to go to these ten kinds of worlds."