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."