Planes of Existence - methodological considerations

by Alan  Kazlev

"Kosmic Physical" Planes of Existence according to Alice Bailey

Varying methodologies

In tabulating different esoteric cosmic teachings, there is always a danger of putting things in a simplistic and procrustean straightjacket (this in fact is one of the shortcomings of indeed any grand synthesis - e.g. Hegel and his triads, Blavatsky and her seven planes, rounds, etc, or Wilber with his linear levels and 4 quadrants). The correspondences given here should therefore not be taken in any way as dogmatic or conclusive. I am not trying to build a fixed and rigid system; indeed any such attempt is doomed to failure.
That said, it seems that there are several distinct but overlapping methodologies that esoteric cosmologists tend to use. These might be called the psychological, the mystical, and the occult methodologies. It is important not to make too sharp a distinction between them; sometimes they are just teh same reality described from different perspoectives.
The first maps the inner levels of consciousness in terms of realities that can be understood in psychological states. Above is the rational or mental self. Above that are levels of higher intuition and superconsciousness, while below one finds the layers representing the irrational (orectic/emotional) psyche and the phsyical body. This distinction between irartional and rational soul seems to be ubiquitious in esotericism since at least the time of Plato and Aristotle. Plotinus added a third gradation, the noetic soul, which is above the rational.
A detailed psychological approach is taken by Buddhism, which distinguishes between the higher (corersponding to the mental) form and formless realms, and the lower (representing the orectic and physical) desire realms. All in all, there are 31 lokas are each associated with specific psychological and meditative states. Here it seems that the psychological element is primarary, and that the mythological and cosmological was used as a sort of elaboration upon or interpretation of that.
More metaphysical in approach is the idea of series or gradation of distinct levels of self. The earleist example of this is the Taittiriya Upanishad, with the series "food" (body), prana (vitality), manas (mind), vijnana (gnosis), and ananda (bliss, representing Brahman, the Absolute). This had a big influence on Advaita Vedanta and later Yoga Psychology , although the interpretations of, say, Shankara and Sri Aurobindo, are light years apart regarding this.
A parallel series is found in the classical West in Middle Platonism, the Corpus Hermetica (matter - vital spirit (pneuma) - psyche - divine mind (nous)), and Neoplatonism (matter (hyle) - irrational, rational, and noetic psyche - nous - Absolute). One might say that the psyche is the same as the manas, and the nous as the vijnana (or the noetic psyche as the Shankaran vijnana kosha). All of this leads also of course to the idea of subtle bodies.
More theosophical, cosmological or cosmotheological mysticism uses original gnostic revelation or at least comparitive esoteric study to intuite the universe or macrocosm as a whole, and relates individual levels of consciousness to that. It maps the levels or planes or hypostases in terms of realities in terms of a universal, objective unfolding. Generally there is a common esoteric and gnostic theme of the perennial philosophy, there is a series of subtle planes or universes which emanate from the Supreme Absolute and progress through increasing degrees of density and materialisation, culminating in the physical universe. While reference is also made to subtle bodies and soul-levels, these are elaborated with much less attention to detail than the overall cosmology or cosmotheology. In Later Neoplatonism (Iamblichus, Proclus, etc), Gnosticism, Kabbalah, and the Theosophy of Blavatsky, we find elaborate detailed consideration of planes of existence, gods, angelological powers, and so on.
Finally, there is the occult methodology of leaving the physical body for a while (soul travel, astral travel, out of body experience) and exploring the various realms and planes of existence that one encounters. Examples here are original Shamanism, soul ascension in Gnosticism, Kabbalah, etc, the occult researches of Max and Alma Theon, Radhasoami and Eckanker soul travel, and modern day astral travellers and OOBE research (Robert Monroe etc). Esoteric cosmologists of this sort may describe the various worlds, universes, or pleromas can be recognised by the particular colours (Theon) or light and sounds (Sabda Surat Yoga / Sant Mat), or magical beings (Hermetic Kabbalah - e.g. Golden Dawn) native to each. Perhaps such an experiential phenomenological approach can lay the foundation for a truely universal and empircal esoteric science.
Fortunately it is possible to combine all of these approaches, and to see the levels or bands of the former as referring to the microcosmic equivalent of the pleromas or universes of the latter (indeed such equivalence plays an important part in Lurianic Kabbalah (e.g. Jacob's Ladder and the ascent of the Soul) and is specifically mentioned by Mirra Alfassa/The Mother (ref xxxx) and in post-Blavatsky theosophical diagrams of C.W. Leadbeater and Alice Bailey (example of the latter at the top of this page), as well as the psychological terminology Theon (who was Mirra's teacher in occultism) used for the lower four cosmic levels.
This gives (Theon, Leadbeater, Mirra, New Age) the equivalence of the emotional or desire nature (called the Nervous by Theon and the Vital by Mirra) with the "Astral Plane", and therefore the rational psyche or mind with the next universe up, and the life force principle or prana with an "Etheric plane" that is lies between the physical and the Astral (re this latter see Steiner - Occult Science and elsewhere - and the Leadbeater and Bailey cosmic diagrams). In this was one can equate the visionary universe with specific psychological strata (in addition to phenomena native to that universe)

Gradations of Planes versus Levels of Self

The series of Planes of Existence and Planes of Consciousness should not be confused with the "Concentric" "inner-outer" (or depth-surface, figure-ground, subliminal-conscious) sequence. Both refer to gradations of prakriti, but they are distinct axiis of being, although they are invariably confused by those traditions that recognise only a single parameter. Self and Non-self is another parameter that is confused - in fact there are a gradation of Selves, just as there is a gradation of Planes, just as there is a gradation of "layers" of subconsciousness ("inner") and of planes or worlds ("vertical"). One reason esotericisma nd occultism has trouble arriving at a consistent Map of Reality of any complexity beyond the basic "perennial philosophy" is because these different parameters keep getting confused (the Theosphical diagram at the upper left of this page is a typical example of this reduction to a single parameter). And this is to say nothing of spiritual states like nirvana and liberation which are usually placed at the top of the hierarchy or holarchy (e.g. Da Free John, Ken Wilber), but as Sri Aurobindo explains is actually a sort of side-movement.

Practical Considerations

The Kabbalists, and following them Theon and Blavatsky (and from her the whole Theosophical and ex-Theosophical (Steiner, Bailey) tradition), understand reality as in a sense "fractal", in that each plane or universe or division of reality itself contains a full complement of planes, and so on. (Gurdjieff also said the same thing, according to Ouspensky (In Search of the Miraculous), he probably also got it from Blavatsky ). So, the implication is (and this is especially evident in Theon's diagram and Blavatsky's concept of "kosmic planes"), much more so than in the later theosophical and post-theosophical diagrams) that the psychological attributes may correspond to lower recursions rather than the original larger universes in themselves.
Thus, it is easier to understand those sub-planes or bands that are "closer to" the objective physical, and make up our ordinary surface being (what Sri Aurobindo calls the Outer Being), then it is to understand the larger and more visionary, pure supraphysical realities. This should be taken into consideration when drawing up any tabulation or map of universes or pleromas or levels or worlds of occult consciousness and super-consciousness.

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Buddhist Cosmology

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Buddhist cosmology is the description of the shape and evolution of the Universe according to the Buddhist scriptures and commentaries.

Contents [hide] 1 Introduction 2 Spatial cosmology 2.1 Vertical cosmology 2.1.1 Formless Realm (Ārūpyadhātu) 2.1.2 Form Realm (Rūpadhātu) 2.1.2.1 Pure Abodes 2.1.2.2 Bṛhatphala worlds 2.1.2.3 Śubhakṛtsna worlds 2.1.2.4 Ābhāsvara worlds 2.1.2.5 Brahmā worlds 2.1.3 Desire Realm (Kāmadhātu) 2.1.3.1 Heavens 2.1.3.2 Worlds of Sumeru 2.1.3.3 Earthly realms 2.1.3.4 Hells (Narakas) 2.1.3.4.1 Cold Narakas 2.1.3.4.2 Hot Narakas 2.1.4 The foundations of the earth 2.2 Sahasra cosmology 3 Temporal cosmology 3.1 Vivartakalpa 3.2 Vivartasthāyikalpa 3.2.1 First antarakalpa 3.2.2 Second antarakalpa 3.3 Saṃvartakalpa 3.4 Saṃvartasthāyikalpa 3.5 Other destructions 4 Mahayana views 5 See also 6 References

[edit] Introduction

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.
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^{[citation needed]}; 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 (see Ten spiritual realms).
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.

[edit] Spatial cosmology

Spatial cosmology can also be divided into two branches. The vertical (or 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.

[edit] 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 and the planes 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, notwithstanding the fact that 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.

[edit] Formless Realm (Ārūpyadhātu)

Main article: Formless Realm

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

• Naivasaṃjñānāsaṃjñāyatana or Nevasaññānāsaññāyatana (Tib: 'du shes med 'du shes med min) "Sphere of neither perception nor non-perception". 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" (saṃjñā, 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 considered it equivalent to enlightenment.

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

• Vijñānānantyāyatana or Viññāṇānañcāyatana or more commonly the contracted form Viññāṇañcāyatana (Tib: rnam shes mtha' yas) "Sphere of Infinite Consciousness". In this sphere formless beings dwell meditating on their consciousness (vijñāna) as infinitely pervasive.

• Ākāśānantyāyatana or Ākāsānañcāyatana (Tib: nam mkha' mtha' yas) "Sphere of Infinite Space". In this sphere formless beings dwell meditating upon space or extension (ākāśa) as infinitely pervasive.

[edit] 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.^[1][2]
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). 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.

[edit] Pure Abodes

The Śuddhāvāsa (Pāli: Suddhāvāsa; Tib: gnas gtsang ma) worlds, or "Pure Abodes", are distinct from the other worlds of the Rūpadhātu in that they do not house beings who have been born there through ordinary merit or meditative attainments, but only those Anāgāmins ("Non-returners") who are already on the path to Arhat-hood and who will attain enlightenment directly from the Śuddhāvāsa worlds without being reborn in a lower plane (Anāgāmins can also be born on lower planes). Every Śuddhāvāsa deva is therefore a protector of Buddhism. (Brahma Sahampati, who appealed to the newly enlightened Buddha to teach, was an Anagami from a previous Buddha^[3]). Because a Śuddhāvāsa deva will never be reborn outside the Śuddhāvāsa worlds, no Bodhisattva is ever born in these worlds, as a Bodhisattva must ultimately be reborn as a human being.
Since these devas rise from lower planes only due to the teaching of a Buddha, they can remain empty for very long periods if no Buddha arises. However, unlike the lower worlds, the Śuddhāvāsa worlds are never destroyed by natural catastrophe. The Śuddhāvāsa devas predict the coming of a Buddha and, taking the guise of Brahmins, reveal to human beings the signs by which a Buddha can be recognized. They also ensure that a Bodhisattva in his last life will see the four signs that will lead to his renunciation.
The five Śuddhāvāsa worlds are:

• Akaniṣṭha or Akaniṭṭha – World of devas "equal in rank" (literally: having no one as the youngest). The highest of all the Rūpadhātu worlds, it is often used to refer to the highest extreme of the universe. The current Śakra will eventually be born there. The duration of life in Akaniṣṭha is 16,000 kalpas (Vibhajyavāda tradition). Mahesvara (not to be confused with Hindu god Shiva) the ruler of the three realms of samsara is said to dwell here. The height of this world is 167,772,160 yojanas above the Earth (approximately the distance of Saturn from Earth).^[4]

• Sudarśana or Sudassī – The "clear-seeing" devas live in a world similar to and friendly with the Akaniṣṭha world. The height of this world is 83,886,080 yojanas above the Earth. (approximately the distance of Jupiter from Earth)^[5]

• Sudṛśa or Sudassa – The world of the "beautiful" devas are said to be the place of rebirth for five kinds of anāgāmins. The height of this world is 41,943,040 yojanas above the Earth.

• Atapa or Atappa – The world of the "untroubled" devas, whose company those of lower realms wish for. The height of this world is 20,971,520 yojanas above the Earth.(approximately the distance of Sun from Earth)^[6]

• Avṛha or Aviha – The world of the "not falling" devas, perhaps the most common destination for reborn Anāgāmins. Many achieve arhatship directly in this world, but some pass away and are reborn in sequentially higher worlds of the Pure Abodes until they are at last reborn in the Akaniṣṭha world. These are called in Pāli uddhaṃsotas, "those whose stream goes upward". The duration of life in Avṛha is 1,000 kalpas (Vibhajyavāda tradition). The height of this world is 10,485,760 yojanas above the Earth.(approximately the distance of Mars from Earth)^[7]

[edit] 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.

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

• Bṛhatphala or Vehapphala (Tib: 'bras bu che) – Devas "having great fruit". 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)^[8]

• Puṇyaprasava (Sarvāstivāda tradition only; Tib: bsod nams skyes) – The world of the devas who are the "offspring of merit". The height of this world is 2,621,440 yojanas above the Earth.

• Anabhraka (Sarvāstivāda tradition only; Tib: sprin med) – The world of the "cloudless" devas. The height of this world is 1,310,720 yojanas above the Earth.

[edit] 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 (see Temporal cosmology below), that is, the flood of water does not rise high enough to reach them.

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

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

• Parīttaśubha or Parittasubha (Tib: dge chung) – The world of devas of "limited beauty". Their lifespan is 16 mahākalpas. The height of this world is 163,840 yojanas above the Earth.

[edit] 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 aho sukham! ("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 (see Temporal cosmology below), 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.

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

• Apramāṇābha or Appamāṇābha (Tib: tshad med 'od) – The world of devas of "limitless light", a concept on which they meditate. Their lifespan is 4 mahākalpas. The height of this world is 40,960 yojanas above the Earth.

• Parīttābha or Parittābha (Tib: 'od chung) – The world of devas of "limited light". Their lifespan is 2 mahākalpas. The height of this world is 20,480 yojanas above the Earth.

[edit] Brahmā worlds

Main article: Brahma (Buddhism)

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).

• Mahābrahmā (Tib: tshangs pa chen po) – the world of "Great Brahmā", 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.

• Brahmapurohita (Tib: tshangs 'khor) – the "Ministers of Brahmā" 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.

• Brahmapāriṣadya or Brahmapārisajja (Tib: tshangs ris) – the "Councilors of Brahmā" 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.

[edit] Desire Realm (Kāmadhātu)

Main article: Desire realm

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.

[edit] Heavens

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:

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

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

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

• Yāma (Tib: 'thab bral) – Sometimes called the "heaven without fighting", 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.

[edit] Worlds of Sumeru

Main article: Sumeru

The world-mountain