http://www.jenchen.org.sg/vol8no2a.htmVolume 8 Issue No. 2
When will it be the "End of the World"?
by Venerable Shen-Kai
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 explainsÂ…
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.
Nowadays the average life-span of humankind does not exceed 60 to 70 years. The public morals of the present society are degenerating. The minds of people are no longer as pure as before. People tend toward wickedness, and ridiculing the virtuous. The virtuous are harmed, while the villainous are revered. If, the average life-span of humans shortens by one year in each century, by the time the life span drops to 10 years, the above-mentioned Three Small Calamities will take place.
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:
Heaven of Four Heavenly Kings (Catummaharajika)
Thirty-three Heavens (Tavatimsa) - (there are 33 devas in this heaven comprising 8 devas in each direction of East, West, North and South together with the centre being that of Sakka. Sakyamuni Buddha was once the deva-king of this heaven.)
Heaven of Devas Yama
Tusita Heaven
Nirmanarati Heaven
Paranirmitavasavartin Heaven
(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.
In the Heaven of the 1st Jhana, there are:
The Heaven of Brahma's Retinue
The Heaven of Brahma's Ministers
The Heaven of Maha Brahma (Sakyamuni Buddha was once the heavenly king of this heaven)
In the Heaven of the 2nd Jhana, there are:
The Heaven of Minor Lustre
The Heaven of Infinite Lustre
The Heaven of Light-sound or Radiant Lustre
In the Heaven of the 3rd Jhana, there are:
The Heaven of Minor Purity
The Heaven of Infinite Purity
The Heaven of Extensive Purity
In the Heaven of the 4th Jhana, there are:
The Heaven of blessing-arising
The Heaven of blessing-attached
The Heaven of vast-reward
The Heaven of no thought
The Heaven of no vexation
The Heaven of no heat
The Heaven of virtue-view
The Heaven of virtue-appear
The Heaven of form ultimate
(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:
The Sphere of infinite space
The Sphere of boundless consciousness
The Sphere of nothingness and
The Spshere of no thought, no no-thought
From the above Worlds, there are altogether 28 levels of heavens
