ok further qns…
1) if the meng po tang is a myth, then how does buddhism explain
the fact tat we do not remember wad we were/did in our previous
lives???
2) since heaven is a temporary place, where then is buddha?? is
he in another temporary place??
3) is buddhism saying tat eventually everything in this entire
universe will become nothingness?? tat heaven, hell n all the
existing realms will cease to exist??
1) The same way why do you not remember what you did while you
are 3 years old, or 2 year old, or 1 year old, or when you were
just born? When we are reborn we undergo lots of changes and tend
to forget memories from past lives just as we have generally
forgotten what we were like while we were 3 years old, 2 years old
or 1 year old. We usually can't even remember much of what we did
while we were 4 or 5 years old except a few impressionable events.
However, there are people who can remember past lives, especially
when they were still children (when they grow old their memories
may tend to fade). There are many such cases, and I've posted a
video in this forum before, in it there are two interesting cases
which I posted -- http://buddhism.sgforums.com/forums/1728/topics/287720
Those who practice deep meditation can also easily remember what
they did while they were 3 years old, 2 years old, 1 year old, when
they were just born. They know how it feels like to be a baby. They
have developed the mental strength through samadhi to be able to
recall what is happening, just like when you develope certain level
of mental strength and concentration you can even 'replay' what
your teacher said in the lecture in your mind while you are doing
your exams. Whenever you have mental strength, you can remember
events in GREATER CLARITY and you can remember MORE things... than
if you do not have mental strength. If you have great mental
strength in meditation you can even remember events as if you are
Re-Living the event itself with your entire body, there can be no
doubt in it... it is clearer to you than the memory that you had a
cup of coffee this morning.
So when these people have developed this mental strength and
capacity through meditation... when they ask the question "what is
my earliest memory?" They can trace back and back... to when they
are young... to when they are baby... and then they can even
remember themselves as an old person in his/her past life.
Gradually as they trace in deep meditative absorption they can
remember MULTIPLE and not just one past life! There are a lot of
people who can do this, including some in our forums. So this is a
possibility but requires profound mental strength and concentration
through meditation, if you do not have mental strength you may not
even remember what your teacher said in the lecture. So this mental
strength can help even in your exams... 
2) Shakyamuni Buddha continues to manifest in other worlds to
help and guide sentient beings. A Buddha or a Bodhisattva is no
longer trapped in the cycle of rebirth and can choose to enter into
their personal cessation or nirvana like an arhat, and not take any
rebirth. However, a Buddha and Bodhisattva chooses to continue
saving other sentient beings out of great compassion. However he no
longer suffers the sufferings we suffer. He may manifest bodily
birth and death but it does not affect him mentally (he does not
suffer mentally). To him there is ultimately no birth and death,
since he realises that self and phenomena are both empty, like a
dream, like reflections on the mirror or the mirage of the moon in
the water, vividly appearing yet ultimately not real, empty of
inherent existence.
So the question "where is he" or "does he exist after his
passing" is not really relevant, and the Buddha would sometimes
remain silent on such questions, because such notions are based on
the idea that there is an existing self with a fixed entity,
personality or form that can "go somewhere" or "exist". Anyone who
is enlightened realises there is no such separate or permanent
self. His physical appearances are only appearances like
reflections -- ultimately not real or existent... so is everything
that we experience, including our body. But with his power he can
manifest anywhere in any way he like for the benefit of sentient
beings.
A Buddha has three bodies -- Nirmanakaya, Sambhogakaya,
Dharmakaya. His Nirmanakaya manifested in our human realm as
Shakyamuni Buddha taught us the dharma in a human appearance with
32 major marks and 80 minor marks. So, Shakyamuni Buddha continues
to manifest in various ways in Niramanakaya and Sambhogakaya to
other sentient beings and continues to be in charge in our world
system until the next Buddha appears in our world, Maitreya Buddha.
But his True Body, which is Ultimate Reality itself as Dharmakaya
has no coming and going. Dharmakaya is omnipresent, all-pervading,
formless/empty and is the ultimate reality of all appearances.
Buddha's body is always apparent,
Filling the entire cosmos,
Always intoning far-reaching sound
Shaking all lands in all quarters.
Buddha manifests bodily everywhere,
Entering into all worlds,
Revealing occult spiritual power
According to the inclinations of beings.
Buddha appears before all beings
In accordance with their minds;
What the sentient beings see
Is the Buddha's mystic power.
His radiance has no bounds
And his teaching too is infinite;
Buddha children enter and observe
According to their knowledge.
The Buddha's body has no birth
Yet can appear to be born.
The nature of reality is like space:
Therein do the Buddhas dwell.
No abiding, yet no departing:
Everywhere the Buddha's seen;
His light reaches everywhere,
His fame is heard afar.
No substance, no abode,
And no origin that can be found;
No signs, no form:
What appears is like reflections.
- Avatamsaka Sutra p. 164-165
3) Our world will have its end and there will be a stage of
void, but it is only a temporary stage. After some time, a new
universe/world will be formed. It works in cycles.
http://www.jenchen.org.sg/vol8no2a.htm
Volume
8 Issue No. 2
The
question is often asked, "Will the world end someday; and if so,
when?" Perhaps, we can get a better perspective by looking at what
scientists have discovered. Out there in the vast universe, changes
take place continuously, many of which science has only recently
come to learn about. For example, in 1967, scientists detected
unusual signals of violent bursts of gamma-ray radiation caused by
titanic explosions at the far edges of the universe. This was the
beginning of our knowledge on the birth of the very first stars.
Einstein's Theory of Relativity led to the discovery of black holes
or extremely high energy regions in space which are created when
stars die. The current exploration of the planet Mars has found
ample evidence that water - the source of life - was once flowing
on the planet (New York Times, June 8, 2004). Yet, today Mars is a
dead planet.
According
to a Nobel laureate, religious beliefs were stand-ins for the
mysteries that science is still unable to explain. But, by the time
the world ends, who will be here to unravel the mysteries? The
wisdom of Buddhism is different; it addresses the end from the
beginning. When will it be the "End of the World"? Venerable
Shen-Kai explains…
The
expression "End of the World" originated from Christianity or
religious groups which agree with the notion that an almighty god
created the world. But when asked when the world will end, no one
can give a clear answer! They would only say that the morals of
people have deteriorated and disasters are occurring everywhere, so
the world will be destroyed soon and we will then see the end of
the world. It is commendable that efforts have been made to use the
potential suffering of the "Three Small Calamities" to guide people
and persuade them to be upright.
Another
unorthodox version emphasizes the coming of the "Three Periods of
the End Kalpa" and claims that the "End" is already here. This
group further persuades that if one is quick enough to embrace
their teachings, one can be saved; drawing an analogy of "having
your name struck off from the Roll of Hell and instead submit an
early registration for a place in Heaven." Such an argument is
superficially attractive, but is in fact also baseless and false.
In addition to using fear as a means to urge people to believe in
them, the doctrine also contradicts the factual concept of the
evolution of the world, viz. "Formation, Existence, Destruction and
Void". Therefore, we should not be erroneous in our
belief.
Instead
of equating the planet Earth with the "world", in Buddhism, the
term "world" goes beyond the Earth.
When
will we witness the "End of the World"? Let us now discuss this
topic, which is worthy of examination and deliberation.
What
do we understand by the term "World"? (In the Chinese language, it
comprises 2 characters -(
).
"
" is the concept of time. With neither beginning
nor ending, time is an eternal cycle through the Three Periods of
past, present and future. "
" is a spatial term, with directional segregations of
north, south, east and west, upward and downward. The word "World"
() is also known as "
" where "
" means separation. This is similar to the separation
between one galaxy and another. In the same manner, the world in
which human beings live in is called the "
" or "
" (the human world).
The
Earth is not the only world. It is only one of the innumerable
planets in the vast universe. It is analogous to a grain of sand in
the riverbed of the Ganges River and is called the Earth. The
"Jambudvipa" mentioned in the Buddhist scriptures refer to the
Earth in which we live. Our earth is one of the many planets of the
"small chilocosm". To understand the extent of the vastness of the
whole world as described by the Buddha, it is necessary to explain
the term "Three Thousand Great Chilocosm".
Using
"Xumi" or Sumeru (our outer space) as the absolute point of
reference, within this outer space, there is a sun. Above the sun,
there are higher celestial levels such as the Four Heavens of the
Four Deva Kings (Caturmaharajakayika), higher up is the Heaven of
the 33 Devas (Trayastrimsa). In the four directions of the Xumi
(our outer space), there are four big planets, namely:-
-
Jambudvipa (
), The Earth in which we live, situated south,
and not south
- Purvavideha (
), which is situated east, and not
east
- Aparagodaniya (
), which is situated west, and not west
- Uttarakuru (
), which is situated north, and not
north
The
conditions on these four big planets are complete and hence
favourable for human existence. There are many other planets within
this world which are incomplete or lacking the essential elements
necessary to sustain life. Existing beneath these four big planets,
are many hells, the lowest of which is the Hell of Ceaseless
Suffering. These are collectively termed a "Small
World".
The
various numbers of worlds are classified as follows:-
1,000 Small Worlds = 1 Small Chilocosm
1,000 Small Chilocosm = 1 Medium Chilocosm
1,000 Medium Chilocosm = 1 Great Chilocosm
A
Great Chilocosm comprises Small Chilocosm, Medium Chilocosm and
Great Chilocosm, and is termed a "Three Thousand Great
Chilocosm".
A
Great Chilocosm comprises 1,000,000,000 "small worlds". When the
other space systems have also been taken into account, then the sum
of planetary worlds of the Three Thousand Great Chilocosm becomes
innumerable. All of the above constitute a Buddha's sphere for
teaching and guidance. The Buddhist scriptures state that within
the Ten Directions (The ten directions of space, i.e. the eight
points of the compass and the nadir and zenith), there are numerous
Buddhas who are "presently speaking the Dharma". In one Buddha's
sphere for teaching and guidance there are 1,000,000,000 suns. When
there are innumerable worlds, there are countless suns, and
consequently, even more moons and planets. In the entire universe,
the magnitude of planets is even more incalculable; hence, the
Buddha's analogy of the sands of the Ganges River. The sand
deposits in India's Ganges River is greater than all other rivers
in the world; hence, Buddha always used this example whenever he
needed to illustrate a large number. In our current space age,
astronomers use the most powerful telescopes to observe space. But
the distance reachable by these means is limited to a few larger
planets. As for the stellar systems lying beyond the scope of view,
they use the terms "galaxies" and "Milky Way". In the future when
more of the stellar systems are discovered, they will have to use
terms such as "galactic ocean" to describe them more
appropriately.
Buddha's
sphere of teaching and guidance covers one Three Thousand Great
Chilocosm; hence, the Buddhist scripture: "When a Buddha is born,
the whole world system of Three Thousand Great Chilocosm will
tremble". A question is often asked, "Why should it be that after
the nirvana of Sakyamuni Buddha, 5,670,000,000 earth years must
pass before the appearance of the next Buddha (Maitreya Buddha)?
Will there be no Buddha during this time? This is not the
case:
(i) In
Tusita Heaven, the life-span is 4,000 celestial years, which is
equivalent to 5,670,000,000 earth years. During this span of time,
Sakyamuni Buddha is not only our teacher on Earth, but also the
teacher of the Three Thousand Great Chilocosm.
(ii)
One should not consider from a worldly point of view that Sakyamuni
Buddha has died. In fact, Buddha has been liberated from birth and
death, being non-arising and non-ceasing. When the causality for
his manifestation on earth for reaching out to sentient beings has
come to completion, he needs to move on to inhabited planets
elsewhere in the Three Thousand Great Chilocosm to reach out to
other sentient beings there. He needs to await the birth of
Maitreya Bodhisattva, so Maitreya may succeed him as
Buddha.
From
the above, we know how many worlds it takes to make up a Three
Thousand Great Chilocosm. In the Three Thousand Great Chilocosm,
the 4 evolving stages of "Formation, Existence, Destruction and
Void" will run concurrently, as each world undergoes the same
number of kalpa stages. (Kalpa : 1 small kalpa = 16.8 million
years, 20 small kalpas = 1 medium kalpa = 336 million years, 80
small kalpas = 4 medium kalpas = 1 great kalpa = 1.344 billion
years) Before the world enters the Destruction Kalpa, it is in the
Existence Kalpa, which comprises twenty small kalpas. Approaching
the end of the life-span shortening period in the cycle of each
small kalpa, i.e. when the average life-expectancy of human beings
is reduced to 10 years, the extremely evil nature of people's minds
will bring about "Three Small Calamities". These small calamities
are:
(i)
Calamity of war: The people of this time are lawless,
irresponsible, poisonously hateful and instinctively murderous. At
an instant, the people can pick up a leaf and use it as a knife.
They can utilise any item at will as a deadly weapon for killing.
Between human beings, there are not only strife and fighting, but
also cruel injuring and killing. Human life is worth less than that
of ants and insects. At the end of the life-span shortening period
of the kalpa's cycle, such calamities take place frequently.
Occurrences are intermittent, each lasting a period of 7
days.
(ii)
Calamity of plague: As a result of the evil nature of people's
minds, pestilence, plagues and epidemic diseases are commonplace.
People suffer from a myriad of incurable illnesses. Because
people's minds are poisoned with evil, their internal organs also
become intoxicated. Moreover, their exhalations are so venomous
that people die immediately upon contact. These disasters occur
frequently at the end of the life-span shortening period of the
kalpa's cycle, approximately lasting 7 months and 7
days.
(iii)
Calamity of famine: When people's minds are exceedingly vicious and
evil, unfavourable seasonal changes result. Lengthy droughts occur,
destroying the harvests. People suffer from hunger. Even feeding on
roots and bark will not sustain life. There is no livestock
remaining. People resort to cannibalism. The duration of such
calamity is longer, persisting for 7 years, 7 months and 7 days.
During this period, there is almost 100% human mortality by
starvation.
In
recent years, natural disasters have become commonplace on earth.
These are the effects from the human mind turning toward evil. On
reaching the end of the life-span shortening period of the kalpa's
cycle, one can well imagine the retributive sufferings that
humanity has to face. Other religions may consider this period to
be the "End of the World". But in fact, it is not so. On the
contrary, it can only be said to be the final phase of a small
kalpa. At the end of this small kalpa, people will have encountered
the extreme of all suffering. Meanwhile, the minority of people who
have been cultivating and performing virtuous deeds for aeons of
lifetimes are repulsed by the immoral state of society. They
withdraw and live in solitude in the mountains. They only just
manage to escape the calamities and survive. In time, when people
have suffered enough and are seeking deliverance, these survivors
will emerge and return to society. They will advise and encourage
whomever they encounter, so that these people may learn to lead
wholesome lives and perform virtuous deeds. As a result, people are
inspired to develop their virtuous minds, conduct and karma, which
in turn allows their societies to once again thrive and prosper.
The life-span of human beings will then begin to increase,
lengthening a year per century, until the average person's
life-span reaches 84,000 years. At this point, the cycle repeats
such that the human life expectancy decreases again. This marks the
beginning of the shortening life-span phase of the 10th small kalpa
of the Existence Kalpa. At this time, the next Buddha, Maitreya
Buddha will come down to be born into this world.
After
the birth of Maitreya Buddha, 995 Buddhas will be born into this
world in the span of time between the 11th and 20th small kalpas of
the Existence Kalpa, to guide and enlighten sentient
beings.
After
the Existence Kalpa, the Destruction Kalpa begins. Within this
Destruction Kalpa, there are also 20 small kalpas. During the 19th
small kalpa, sentient beings in every world, including the earth
world, of the Three Thousand Great Chilocosm will be the first to
be destroyed. Then, through aeons of kalpas, as a result of the
efforts of many Buddhas and Bodhisattvas of the Ten Directions in
the Three Periods (past, present and future) to enlighten sentient
beings, all sentient beings learn to change their wicked ways and
lead virtuous lives instead. When many sentient beings transmigrate
from the six realms of existence into the human realm and
successfully received the guidance, and when hell has emptied so
that there isn't a single sentient being left there, then the 20th
small kalpa of the Destruction Kalpa starts. Ksitigarbha
Bodhisattva (
) vowed: "As long as hell is not empty, I shall
not become Buddha. Only when all sentient beings are guided and
saved, will I attain supreme enlightenment." One can thus see that
the great vow of Ksitigarbha Bodhisattva can be accomplished. All
sentient beings can be guided and saved, and he will then attain
Buddhahood.
Before
the 19th small kalpa, all the sentient beings that are above the
1st Jhana [1] , and in all the worlds from the 1st Jhana down to
the Hell of Ceaseless Suffering, will transmigrate, each according
to his own good karmic seeds of the past. Some will transmigrate
above the 2nd Jhana; some will surpass Three Fields of Existence
(World of Desires, World of Forms, and World of Formless); and
others will arrive at Pure Lands of Buddhas elsewhere. At this
time, the world of sentient beings will be totally ruined. Only
then, at the end of the final phase of the last small kalpa, will
the "Three Great Calamities" occur, destroying all the material
worlds. These three calamities of fire, water and wind will not
occur simultaneously, but each will take its turn. At that time,
balance in space will be lost, planets of all the worlds will leave
their orbits, and looking from the earth, one will see seven suns
appear in the sky at the same time. The suns' fiery heat will burn
up all the worlds. The destruction will reach the farthest depths
of the Hell of Ceaseless Suffering, including all the worlds of the
Three Thousand Great Chilocosm World of Desires, and even the 1st
Jhana of the World of Forms.
After
the passing of the "Great Fire Calamity" comes the "Great Water
Calamity". The worlds from the 2nd Jhana Plane in the World of Form
down through the Hell of Ceaseless Suffering will be engulfed by
floodwaters.
Next,
the Great Wind Calamity follows. All the worlds below the 3rd Jhana
down to the Hell of Ceaseless Suffering will be blown away like
dust. All the materials will be dispersed into oblivion.
When
the above-described Three Great Calamities destroy the world, each
calamity will not be over in the passing of a single event. Each
event will recur one after another. First, there will be seven
Great Fire Calamities followed by one Great Water Calamity. This
sequence of seven Fire and one Water Calamities will recur seven
times, after which the Great Wind Calamity will finally occur. So
altogether, there will be 56 Great Fire Calamities, seven Great
Water Calamities, and one Great Wind Calamity, making a total of 64
calamities. When all the worlds go through the course of these
Great Calamities and enter the Void Kalpa, then it is truly "End of
the World".
Notes:
[1] According to Buddhism, the various celestial levels of
existence, in ascending order, are divided into Three Fields of
Existence, namely:
(i) World of Desires
(ii) World of Forms
(iii) World of Formless
(i)
World of Desires:
Within the World of Desires, there are:
(ii)
World of Forms:
Above the World of Desires is the World of Forms where beings
delight in Jhanic bliss achieved by renouncing sense-desires. This
field consists of 4 Jhana Heavens - the Heaven of 1st Jhana, the
Heaven of 2nd Jhana, the Heaven of 3rd Jhana and the Heaven of 4th
Jhana.
(iii)
World of Formless:
There are 4 other heavens within this World of Formless. The
heavens are totally devoid of matter or bodies. These
are:
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