Buddha's are only born in this world system

Textual Scholarship
1

I occasionally see the odd idea that there could be other world systems where Buddha’s exist. Not so:

> Anguttara Nikaya book of the ones> 277 (10) It is impossible and inconceivable, bhikkhus, that two arahants who are perfectly enlightened Buddhas could arise contemporaneously in one world system; there is no such possibility. But it is possible that one arahant who is a perfectly enlightened Buddha might arise in one world system; there is such a possibility.” 155 The Numerical Discourses of the Buddha: Bhikkhu Bodhi

Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṁ acarimaṁ uppajjeyyuṁ. Netaṁ ṭhānaṁ vijjati.
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ ekissā lokadhātuyā ekova arahaṁ sammāsambuddho uppajjeyya. Ṭhānametaṁ vijjatī”ti.

Bodhi gives a note from Commentary:

55 Mp explains the word “contemporaneously” (apubbaṃ acarimaṃ, lit., “not before, not after”) to cover the period from the time a bodhisatta enters his mother’s womb until the Buddha’s relics disappear. There can be only one Buddha at a time because a Buddha is without a counterpart or peer (see 1: 172, 1: 174). Thus if two Buddhas were to arise simultaneously, this statement would be invalidated. The issue is also dealt with at Mil 236–39, cited by Mp. Mp says that because no suttas speak of the arising of Buddhas in other world systems, while there are suttas that say Buddhas do not arise elsewhere, it is only in this world system (imasmiṃyeva cakkavāḷe) that they arise. Mp-ṭ cites several suttas that it interprets as excluding the possibility of Buddhas arising elsewhere, but these texts do not seem to be as categorical as the author supposes. Perhaps this argument was intended to counter the idea being advanced in early Mahāyāna sūtras (or even among other pre-Mahāyāna schools) that Buddhas arise in the world systems of the ten directions.

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What does that mean though today? One solar system? One galaxy? One supercluster? One universe?

3

why does that matter?

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I think it means “one anything”.

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Well, I don’t understand what a “world system” actually means.

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Only one Buddha per 1000000000000 world systems. One world system contains 31 different planes where all types of living beings live. It is one galaxy according to the Buddhism. There can be other Buddhas in the universe far away from that range of one Buddha.

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Actually as was quoted earlier that is not so:

Mp-ṭ cites several suttas that it interprets as excluding the possibility of Buddhas arising elsewhere

,

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From my understanding, there can only be one Buddha in the entire infinite universes at a time. I’m not sure about wheel-turning monarchs though.

9

No. It cannot happen, because universe is big, there can be other Buddhas out of the range of I mentioned earlier. (1000000000000 world systems) I am sorry. I cannot agree with you my friend.

10

Do you have any textual evidence for that?

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Commentary

  1. Ekissā lokadhātuyāti dasasahassilokadhātuyā. Tīṇi hi khettāni jātikhettaṃ, āṇākhettaṃ visayakhettanti. Tattha jātikhettaṃ nāma dasasahassī lokadhātu. Sā hi tathāgatassa mātukucchismiṃ okkamanakāle nikkhamanakāle sambodhikāle dhammacakkappavattane āyusaṅkhāravossajjane parinibbāne ca kampati. Koṭisatasahassacakkavāḷaṃ pana āṇākhettaṃ nāma. Āṭānāṭiyaparittamoraparittadhajaggaparittaratanaparittādīnañhi ettha āṇā pavattati. Visayakhettassa pana parimāṇaṃ natthi. Buddhānañhi ‘‘yāvatakaṃ ñāṇaṃ tāvatakaṃ ñeyyaṃ, yāvatakaṃ ñeyyaṃ tāvatakaṃ ñāṇaṃ, ñāṇapariyantikaṃ ñeyyaṃ, ñeyyapariyantikaṃ ñāṇa’’nti (mahāni. 69; cūḷani. mogharājamāṇavapucchāniddeso 85; paṭi. ma. 3.5) vacanato avisayo nāma natthi. Imesu pana tīsu khettesu ṭhapetvā imaṃ cakkavāḷaṃ aññasmiṃ cakkavāḷe buddhā uppajjantīti suttaṃ natthi, na uppajjantīti pana atthi. Tīṇi hi piṭakāni – vinayapiṭakaṃ, suttantapiṭakaṃ, abhidhammapiṭakaṃ. Tisso saṅgītiyo – mahākassapattherassa saṅgīti, yasattherassa saṅgīti, moggaliputtattherassa saṅgīti. Imā tisso saṅgītiyo āruḷhe tepiṭake buddhavacane imaṃ cakkavāḷaṃ muñcitvā aññattha buddhā uppajjantīti suttaṃ natthi, na uppajjantīti pana atthi. Apubbaṃ acarimanti apure apacchā, ekato na uppajjanti. Pure vā pacchā vā uppajjantīti vuttaṃ hoti. Tattha bodhipallaṅke ‘‘bodhiṃ appatvā na uṭṭhahissāmī’’ti nisinnakālato paṭṭhāya yāva mātukucchismiṃ paṭisandhiggahaṇaṃ, tāva pubbeti na veditabbaṃ. Bodhisattassa hi paṭisandhikkhaṇe dasasahassacakkavāḷakampaneneva khettapariggaho kato, etthantare aññassa buddhassa uppatti nivāritāva hoti. Parinibbānato paṭṭhāya yāva sāsapamattāpi dhātu tiṭṭhati, tāva pacchāti na veditabbaṃ. Dhātūsu hi ṭhitāsu buddhā ṭhitāva honti. Tasmā etthantare aññassa buddhassa uppatti nivāritāva hoti. Dhātuparinibbāne pana jāte aññassa buddhassa uppatti na nivāritā. Kasmā pana apubbaṃ acarimaṃ na uppajjantīti? Anacchariyattā. Buddhā hi acchariyamanussā. Yathāha – ‘‘ekapuggalo, bhikkhave, loke uppajjamāno uppajjati acchariyamanusso. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho’’ti (a. ni. 1.172). Yadi ca dve vā cattāro vā aṭṭha vā soḷasa vā ekato uppajjeyyuṃ, anacchariyā bhaveyyuṃ. Ekasmiñhi vihāre dvinnaṃ cetiyānampi lābhasakkāro uḷārā na honti, bhikkhūpi bahutāya anacchariyā jātā, evaṃ buddhāpi bhaveyyuṃ. Tasmā na uppajjanti. Desanāya ca visesābhāvato. Yañhi satipaṭṭhānādikaṃ dhammaṃ eko deseti, aññena uppajjitvāpi sova dhammo desetabbo siyā. Tato anacchariyo siyā. Ekasmiṃ pana dhammaṃ desente desanāpi acchariyāva hoti. Vivādabhāvato ca. Bahūsu ca buddhesu uppannesu bahūnaṃ ācariyānaṃ antevāsikā viya ‘‘amhākaṃ buddho pāsādiko, amhākaṃ buddho madhurassaro lābhī puññavā’’ti vivadeyyuṃ, tasmāpi evaṃ na uppajjanti. Apicetaṃ kāraṇaṃ milindaraññā puṭṭhena nāgasenattherena vitthāritameva. Vuttañhi tattha (mi. pa. 5.1.1) – ‘‘Bhante, nāgasena, bhāsitampi hetaṃ bhagavatā – ‘aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī’ti. Desentā ca, bhante nāgasena, sabbepi tathāgatā sattatiṃsa bodhipakkhiyadhamme desenti, kathayamānā ca cattāri ariyasaccāni kathenti, sikkhāpentā ca tīsu sikkhāsu sikkhāpenti, anusāsamānā ca appamādapaṭipattiyaṃ anusāsanti. Yadi, bhante nāgasena, sabbesampi tathāgatānaṃ eko uddeso ekā kathā ekā sikkhā ekā anusiṭṭhi, kena kāraṇena dve tathāgatā ekakkhaṇe na uppajjanti. Ekenapi tāva buddhuppādena ayaṃ loko obhāsajāto, yadi dutiyopi buddho bhaveyya, dvinnaṃ pabhāya ayaṃ loko bhiyyosomattāya obhāsajāto bhaveyya. Ovadamānā ca dve tathāgatā sukhaṃ ovadeyyuṃ, anusāsamānā ca sukhaṃ anusāseyyuṃ. Tattha me kāraṇaṃ desehi, yathāhaṃ nissaṃsayo bhaveyyanti’’. ‘‘Ayaṃ, mahārāja, dasasahassī lokadhātu ekabuddhadhāraṇī, ekasseva tathāgatassa guṇaṃ dhāreti. Yadi dutiyo buddho uppajjeyya, nāyaṃ dasasahassī lokadhātu dhāreyya, caleyya kampeyya nameyya onameyya vinameyya vikireyya vidhameyya viddhaṃseyya, na ṭhānamupagaccheyya. ‘‘Yathā, mahārāja, nāvā ekapurisasandhāraṇī bhaveyya. Ekasmiṃ purise abhirūḷhe sā nāvā samupādikā bhaveyya. Atha dutiyo puriso āgaccheyya tādiso āyunā vaṇṇena vayena pamāṇena kisathūlena sabbaṅgapaccaṅgena, so taṃ nāvaṃ abhiruheyya. Api nu sā, mahārāja, nāvā dvinnampi dhāreyyāti? Na hi, bhante, caleyya kampeyya nameyya onameyya vinameyya vikireyya vidhameyya viddhaṃseyya, na ṭhānamupagaccheyya, osīdeyya udaketi. Evameva kho, mahārāja, ayaṃ dasasahassī lokadhātu ekabuddhadhāraṇī, ekasseva tathāgatassa guṇaṃ dhāreti, yadi dutiyo buddho uppajjeyya, nāyaṃ dasasahassī lokadhātu dhāreyya, caleyya…pe… na ṭhānamupagaccheyya. ‘‘Yathā vā pana, mahārāja, puriso yāvadatthaṃ bhojanaṃ bhuñjeyya chādentaṃ yāva kaṇṭhamabhipūrayitvā. So dhāto pīṇito paripuṇṇo nirantaro tandikato anonamitadaṇḍajāto punadeva tattakaṃ bhojanaṃ bhuñjeyya. Api nu kho so, mahārāja, puriso sukhito bhaveyyāti? Na hi, bhante, sakiṃbhuttova mareyyāti. Evameva kho, mahārāja, ayaṃ dasasahassī lokadhātu ekabuddhadhāraṇī…pe… na ṭhānamupagaccheyyāti. ‘‘Kiṃ nu kho, bhante nāgasena, atidhammabhārena pathavi calatīti? Idha, mahārāja, dve sakaṭā ratanaparipūritā bhaveyyuṃ yāva mukhasamā. Ekasmā sakaṭato ratanaṃ gahetvā ekasmiṃ sakaṭe ākireyyuṃ, api nu taṃ, mahārāja, sakaṭaṃ dvinnampi sakaṭānaṃ ratanaṃ dhāreyyāti? Na hi, bhante, nābhipi tassa phaleyya, arāpi tassa bhijjeyyuṃ, nemīpi tassa opateyyuṃ, akkhopi tassa bhijjeyyāti. Kiṃ nu kho, mahārāja, atiratanabhārena sakaṭaṃ bhijjatīti? Āma, bhanteti. Evameva kho, mahārāja, atidhammabhārena pathavī calatīti. ‘‘Api ca, mahārāja, imaṃ kāraṇaṃ buddhabalaparidīpanāya osāritaṃ. Aññampi tattha abhirūpaṃ kāraṇaṃ suṇohi, yena kāraṇena dve sammāsambuddhā ekakkhaṇe na uppajjanti. Yadi, mahārāja, dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ, parisāya vivādo uppajjeyya, ‘tumhākaṃ buddho, amhākaṃ buddho’ti ubhatopakkhajātā bhaveyyuṃ. Yathā, mahārāja, dvinnaṃ balavāmaccānaṃ parisāya vivādo uppajjati, ‘tumhākaṃ amacco amhākaṃ amacco’ti ubhatopakkhajātā honti. Evameva kho, mahārāja, yadi dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ, parisāya vivādo uppajjeyya, ‘tumhākaṃ buddho, amhākaṃ buddho’ti ubhatopakkhajātā bhaveyyuṃ. Idaṃ paṭhamaṃ kāraṇaṃ suṇohi, yena kāraṇena dve sammāsambuddhā ekakkhaṇe na uppajjanti. ‘‘Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena dve sammāsambuddhā ekakkhaṇe na uppajjanti. Yadi, mahārāja, dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ, aggo buddhoti yaṃ vacanaṃ, taṃ micchā bhaveyya. Jeṭṭho buddhoti…pe… seṭṭho buddhoti. Visiṭṭho buddhoti, uttamo buddhoti, pavaro buddhoti, asamo buddhoti, asamasamo buddhoti, appaṭisamo buddhoti, appaṭibhāgo buddhoti, appaṭipuggalo buddhoti yaṃ vacanaṃ, taṃ micchā bhaveyya. Imampi kho tvaṃ, mahārāja, kāraṇaṃ atthato sampaṭiccha, yena kāraṇena dve sammāsambuddhā ekakkhaṇe na uppajjanti. ‘‘Apica, mahārāja, buddhānaṃ bhagavantānaṃ sabhāvapakatikā esā, yaṃ ekoyeva buddho loke uppajjati. Kasmā? Kāraṇamahantattā sabbaññubuddhaguṇānaṃ. Aññampi, mahārāja, yaṃ mahantaṃ hoti, taṃ ekaṃyeva hoti. Pathavī, mahārāja, mahantī, sā ekāyeva. Sāgaro mahanto, so ekoyeva. Sineru girirāja mahanto, so ekoyeva. Ākāso mahanto, so ekoyeva. Sakko mahanto, so ekoyeva. Brahmā mahanto, so ekoyeva. Tathāgato arahaṃ sammāsambuddho mahanto, so ekoyeva. Yattha te uppajjanti, tattha aññesaṃ okāso na hoti. Tasmā tathāgato arahaṃ sammāsambuddho ekoyeva loke uppajjatīti. Sukathito, bhante nāgasena, pañho opammehi kāraṇehī’’ti. Ekissā lokadhātuyāti ekasmiṃ cakkavāḷe. Heṭṭhā imināva padena dasa cakkavāḷasahassāni gahitāni, tānipi ekacakkavāḷeneva paricchindituṃ vaṭṭanti. Buddhā hi uppajjamānā imasmiṃyeva cakkavāḷe uppajjanti, uppajjanaṭṭhāne pana vārite ito aññesu cakkavāḷesu na uppajjantīti vāritameva hoti.

ChatGPT Translation:

"In one world system (lokadhātu), referring to the ten-thousandfold world system. There are, indeed, three spheres: the sphere of birth (jātikhetta), the sphere of influence (āṇākhetta), and the sphere of knowledge (visayakhetta). Among these, the sphere of birth (jātikhetta) refers to the ten-thousandfold world system. This system quakes at the time of a Tathāgata’s descent into the mother’s womb, his birth, his attainment of enlightenment, his turning of the wheel of Dhamma, his relinquishment of life, and his parinibbāna.

The hundred-thousand million world systems constitute the sphere of influence (āṇākhetta), as the range of the Buddha’s protective chants (e.g., Āṭānāṭiya Paritta, Mora Paritta, Dhajagga Paritta, Ratana Sutta) extends to these systems. However, the sphere of knowledge (visayakhetta) is immeasurable. For the Buddhas, ‘as much as there is to be known, so much is their knowledge, and as much as is their knowledge, so much is to be known’ (Mahāniddesa 69; Cūḷaniddesa Mogharājamāṇavapucchāniddesa 85; Paṭisambhidāmagga 3.5). Hence, there is no realm inaccessible to their wisdom.

Among these three spheres, there is no sutta (teaching) stating that Buddhas arise in other world systems beyond this one. However, there is a teaching affirming that they do not arise elsewhere. The three Piṭakas—Vinaya Piṭaka, Sutta Piṭaka, and Abhidhamma Piṭaka—are included in the dispensation of the Buddha. The three councils—those of Mahākassapa, Venerable Yasa, and Venerable Moggaliputta Tissa—were held on the Buddha’s teachings contained in these three Piṭakas. There is no sutta stating that Buddhas arise elsewhere, but there is one that states they do not.

‘Apubbaṃ acarimaṃ’ (the first and the last) means that Buddhas do not arise simultaneously. It means that they arise either before or after each other. From the moment the Bodhisatta resolves, ‘I will not rise from this seat without attaining enlightenment,’ until the moment of conception in the mother’s womb, it cannot be said that another Buddha arose during that time. For at the moment of the Bodhisatta’s conception, the ten-thousandfold world system quakes, signifying the designation of this sphere for that Bodhisatta. During this period, the arising of another Buddha is prevented. Similarly, from the parinibbāna of the Buddha until even a mustard-seed-sized relic remains, it cannot be said that another Buddha arises, for as long as the relics remain, the Buddha’s presence endures.

However, after the relics have completely disappeared, the arising of another Buddha is no longer hindered. Why is it that Buddhas do not arise simultaneously? Because it would make them ordinary beings. Buddhas are extraordinary beings. As it is said, ‘One individual, monks, appears in the world as an extraordinary person. Who is that individual? The Tathāgata, the Arahant, the Perfectly Enlightened One’ (AN 1.172). If two, four, eight, or sixteen Buddhas were to arise simultaneously, they would cease to be extraordinary.

Additionally, when two Buddhas give teachings, it would no longer be extraordinary. The teachings on mindfulness, the four noble truths, and the trainings in morality, concentration, and wisdom would be the same for both. Such duplication would diminish their uniqueness. Moreover, if many Buddhas were to arise, disputes might occur among their followers, claiming, ‘Our Buddha is superior,’ and so on. This would resemble the disputes among the students of many teachers. To avoid such conflicts, Buddhas do not arise simultaneously.

The Milindapañha explains this further when King Milinda asks Venerable Nāgasena why two Buddhas do not arise in one world system simultaneously. Venerable Nāgasena provides numerous analogies, such as a ship capable of carrying only one passenger or a wagon unable to bear the weight of double its load. Similarly, this ten-thousandfold world system is designed to support only one Buddha at a time. If a second Buddha were to arise, the system would quake and collapse under the weight of the Dhamma.

Additionally, a single Buddha brings incomparable qualities to the world. Phrases like ‘the foremost Buddha,’ ‘the unique Buddha,’ ‘unparalleled Buddha’ would lose their significance if more than one Buddha existed at the same time. Hence, only one Buddha arises in a world system at a time, as their qualities and significance are unparalleled."

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Tika:

277.> Abhijātiādīsu pakampanadevatūpasaṅkamanādinā jātacakkavāḷena samānayogakkhamaṃ dasasahassaparimāṇaṃ cakkavāḷaṃ jātikhettaṃ. Saraseneva āṇāpavattanaṭṭhānaṃ āṇākhettaṃ. Visayabhūtaṃ ṭhānaṃ visayakhettaṃ. Dasasahassī lokadhātūti imāya lokadhātuyā saddhiṃ imaṃ lokadhātuṃ parivāretvā ṭhitā dasasahassī lokadhātu. Tattakānaṃyeva jātikhettabhāvo dhammatāvasena veditabbo. ‘‘Pariggahavasenā’’ti keci, ‘‘sabbesaṃyeva buddhānaṃ tattakaṃyeva jātikhettaṃ tannivāsīnaṃyeva devatānaṃ dhammābhisamayo’’ti ca vadanti. Mātukucchi okkamanakālādīnaṃ channaṃ eva gahaṇaṃ nidassanamattaṃ mahābhinīhārādikālepi tassa pakampanassa labbhanato. Āṇākhettaṃ nāma yaṃ ekajjhaṃ saṃvaṭṭati vivaṭṭati ca, āṇā pavattati āṇāya tannivāsidevatānaṃ sirasā sampaṭicchanena, tañca kho kevalaṃ buddhānaṃ ānubhāveneva, na adhippāyavasena. Adhippāyavasena pana ‘‘yāvatā vā pana ākaṅkheyyā’’ti (a. ni. 3.81) vacanato tato parampi āṇā vatteyyeva.

Na uppajjantīti pana atthīti ‘‘na me ācariyo atthi, sadiso me na vijjatī’’tiādiṃ (ma. ni. 1.285; mahāva. 11; kathā. 405) imissā lokadhātuyā ṭhatvā vadantena bhagavatā ‘‘kiṃ panāvuso, sāriputta, atthetarahi aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyanti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyya’’nti (dī. ni. 3.161) vatvā tassa kāraṇaṃ dassetuṃ – ‘‘aṭṭhānametaṃ anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyu’’nti imaṃ suttaṃ (a. ni. 1.277; vibha. 809; ma. ni. 3.129; mi. pa. 5.1.1) āharantena dhammasenāpatinā ca buddhakhettabhūtaṃ imaṃ lokadhātuṃ ṭhapetvā aññattha anuppatti vuttā hotīti adhippāyo.

Ekatoti saha, ekasmiṃ kāleti attho, so pana kālo kathaṃ paricchinnoti carimabhave paṭisandhiggahaṇato paṭṭhāya yāva dhātuparinibbānāti dassento, ‘‘tatthā’’tiādimāha. Anacchariyattāti dvīsupi uppajjamānesu acchariyattābhāvatoti attho. Dvīsupi uppajjamānesu anacchariyatā, kimaṅgaṃ pana bahūsūti dassento, ‘‘yadi cā’’tiādimāha. Buddhā nāma majjhe bhinnasuvaṇṇaṃ viya ekasadisāti tesaṃ desanāpi ekarasā ekadhāti āha – ‘‘desanāya ca visesābhāvato’’ti. Etenapi anacchariyattameva sādheti. Vivādabhāvatoti etena vivādābhāvatthaṃ dve buddhā ekato na uppajjantīti dasseti. Etaṃ kāraṇanti etaṃ anacchariyatādikāraṇaṃ. Tatthāti milindapañhe.

Ekaṃ eva buddhaṃ dhāretīti ekabuddhadhāraṇī. Etena evaṃsabhāvā ete buddhaguṇā, yena dutiyabuddhaguṇe dhāretuṃ asamatthā ayaṃ lokadhātūti dasseti. Paccayavisesanipphannānañhi guṇadhammānaṃ bhāriyo viseso mahāpathaviyāpi dussahoti sakkā viññātuṃ. Tathā hi abhisambodhisamaye upagatassa lokanāthassa guṇabhāraṃ bodhirukkhassa tīsupi disāsu mahāpathavī sandhāretuṃ nāsakkhi. Tasmā ‘‘na dhāreyyā’’ti vatvā tameva adhāraṇaṃ pariyāyantarehi pakāsento ‘‘caleyyā’’tiādimāha. Tattha caleyyāti paripphandeyya. Kampeyyāti pavedheyya. Nameyyāti ekapassena nameyya. Onameyyāti osīdeyya. Vinameyyāti vividhaṃ ito cito ca nameyya. Vikireyyāti vātena thusamuṭṭhi viya vippakireyya. Vidhameyyāti vinasseyya. Viddhaṃseyyāti sabbaso viddhastā bhaveyya. Tathābhūtā ca na katthaci tiṭṭheyyāti āha – ‘‘na ṭhānamupagaccheyyā’’ti.

Idāni tattha nidassanaṃ dassento, ‘‘yathā, mahārājā’’tiādimāha. Tattha eke puriseti ekasmiṃ purise. Samupādikāti samaṃ uddhaṃ pajjati pavattatīti samupādikā, udakassa upari samaṃ gāminīti attho. ‘‘Samuppādikā’’tipi paṭhanti, ayamevattho. Vaṇṇenāti saṇṭhānena. Pamāṇenāti ārohena. Kisathūlenāti kisathūlabhāvena, pariṇāhenāti attho. Dvinnampīti dvepi, dvinnampi vā sarīrabhāraṃ.

Chādentanti rocentaṃ ruciṃ uppādentaṃ. Tandikatoti tena bhojanena tandibhūto. Anonamitadaṇḍajātoti yāvadatthaṃ bhojanena onamituṃ asakkuṇeyyatāya anonamanadaṇḍo viya jāto. Sakiṃ bhutto vameyyāti ekampi ālopaṃ ajjhoharitvā vameyyāti attho.

Atidhammabhārena pathavī calatīti dhammena nāma pathavī tiṭṭheyya. Sā kiṃ teneva calati vinassatīti adhippāyena pucchati. Puna thero ‘‘ratanaṃ nāma loke kuṭumbaṃ sandhārentaṃ abhimatañca lokena attano garusabhāvatāya sakaṭabhaṅgassa kāraṇaṃ atibhārabhūtaṃ diṭṭhaṃ. Evaṃ dhammo ca hitasukhavisesehi taṃsamaṅgīnaṃ dhārento abhimato ca viññūnaṃ gambhīrappameyyabhāvena garusabhāvattā atibhārabhūto pathavīcalanassa kāraṇaṃ hotī’’ti dassento, ‘‘idha, mahārāja, dve sakaṭā’’tiādimāha. Eteneva tathāgatassa mātukucchiokkamanādikāle pathavīkampanakāraṇaṃ saṃvaṇṇitanti daṭṭhabbaṃ. Ekassāti ekasmā, ekassa vā sakaṭassa ratanaṃ, tasmā sakaṭā gahetvāti attho.

Osāritanti uccāritaṃ, vuttanti attho. Aggoti sabbasattehi aggo. Jeṭṭhoti vuddhataro. Seṭṭhoti pasatthataro. Visiṭṭhehi sīlādīhi guṇehi samannāgatattā visiṭṭho. Uggatatamoti uttamo. Pavaroti tasseva vevacanaṃ. Natthi etassa samoti asamo. Asamā pubbabuddhā, tehi samoti asamasamo. Natthi etassa paṭisamo paṭipuggaloti appaṭisamo. Natthi etassa paṭibhāgoti appaṭibhāgo. Natthi etassa paṭipuggaloti appaṭipuggalo.

Sabhāvapakatikāti sabhāvabhūtā akittimā pakati. Kāraṇamahantattāti kāraṇānaṃ mahantatāya, mahantehi buddhakaradhammehi pāramisaṅkhātehi kāraṇehi buddhaguṇānaṃ nibbattitoti vuttaṃ hoti. Pathavīādīni mahantāni vatthūni, mahantā cakkavāḷādayo attano attano visaye ekekāva, evaṃ sammāsambuddhopi mahanto attano visaye eko eva. Ko ca tassa visayo? Buddhabhūmi, yāvatakaṃ vā ñeyyaṃ. ‘‘Ākāso viya anantavisayo bhagavā eko eva hotī’’ti vadanto paracakkavāḷesupi dutiyassa buddhassa abhāvaṃ dasseti.

Imināva padenāti ‘‘ekissā lokadhātuyā’’ti iminā eva padena. Dasa cakkavāḷasahassāni gahitānīti jātikhettāpekkhāya gahitāni. Ekacakkavāḷenevāti iminā eva ekacakkavāḷena, na yena kenaci. Yathā ‘‘imasmiṃyeva cakkavāḷe uppajjantī’’ti vutte imasmimpi cakkavāḷe jambudīpe eva, tatthāpi majjhimadese evāti paricchindituṃ vaṭṭati, evaṃ ‘‘ekissā lokadhātuyā’’ti jātikhette adhippetepi imināva cakkavāḷena paricchindituṃ vaṭṭati.

ChatGPT Translation:

In the classifications of jātikhetta, āṇākhetta, and visayakhetta:

  1. Jātikhetta refers to the sphere of birth. This encompasses the world system capable of undergoing the same type of events, such as quaking during the Buddha’s descent into the mother’s womb or other related phenomena. It is a world system measuring ten-thousand in scope (dasasahassaparimāṇaṃ).
  2. Āṇākhetta refers to the sphere of influence, akin to the range of a command (āṇā) where authority is exercised, such as the range within which the Buddha’s words and protective chants (like the Āṭānāṭiya Paritta) operate.
  3. Visayakhetta refers to the sphere of knowledge, encompassing everything knowable.

The ten-thousandfold world system (dasasahassī lokadhātu) includes this world system and is surrounded by other world systems, collectively forming the jātikhetta. The fact that this is considered the jātikhetta for Buddhas is understood as a natural law (dhammatāvasena). Some explain that this classification refers to the Buddha’s domain of influence and realization of truths by celestial beings residing in that domain.

The mention of six significant events, such as the Buddha’s descent into the womb, is illustrative, as quaking and other phenomena occur even during the Great Aspiration (mahābhinīhāra).

Āṇākhetta refers to that which unites in destruction and reformation (saṃvaṭṭati vivaṭṭati) and where commands are carried out, as celestial beings residing there receive the Buddha’s commands with reverence. However, this influence arises solely from the Buddha’s power, not from mere intention. According to the principle mentioned in the sutta, “As far as one might wish,” the Buddha’s influence can extend even further.

Why Do Buddhas Not Arise Simultaneously?

It is said that Buddhas do not arise simultaneously within the same world system. The Buddha himself declared:
“I have no teacher, no one equal to me exists.” (MN 1.285; Mahāvagga 11; Kathāvatthu 405).
When asked, “Are there any other ascetics or Brahmins equal to the Buddha in enlightenment?” the answer is, “No.” To explain this, the Buddha stated:
“It is impossible for two Arahants, Perfectly Enlightened Buddhas, to arise simultaneously in one world system.”
This teaching was brought forth by the Dhamma General (Dhammasenāpati), showing that Buddhas only arise in this world system and not elsewhere simultaneously.

Simultaneous Arising of Buddhas and its Impossibility

The term ekato means “together” or “at the same time.” This period is defined from the moment of rebirth-linking (paṭisandhi) in the final existence until the time of complete nibbāna (dhātuparinibbāna).

The impossibility of simultaneous Buddhas is due to the extraordinary nature of a Buddha. If multiple Buddhas arose simultaneously, their uniqueness would diminish. Buddhas are like unbroken gold in the middle—they are of one essence, and their teaching (desanā) is uniform and of one flavor. This absence of distinction supports their extraordinary nature.

Analogies and Natural Order

  1. Single Buddha Doctrine:
  • The world system is described as ekabuddhadhāraṇī, capable of supporting only one Buddha. The qualities of a Buddha are so extraordinary that this system cannot sustain another simultaneously.
  • This is likened to a ship capable of carrying only one person. If another individual of the same stature attempted to board, the ship would capsize.
  1. Analogies of Overburdening:
  • The earth itself struggles to bear the weight of a Buddha’s qualities. For example, during the Buddha’s enlightenment, the earth beneath the Bodhi tree could not sustain the immense spiritual power, resulting in quaking and instability in all directions.

Descriptions of Instability in the System

  1. Caleyya: It would tremble.
  2. Kampeyyā: It would shake.
  3. Nameyyā: It would tilt to one side.
  4. Onameyyā: It would sink.
  5. Vinameyyā: It would bend in various ways.
  6. Vikireyyā: It would scatter, like chaff in the wind.
  7. Vidhameyyā: It would be destroyed.
  8. Viddhaṃseyyā: It would be utterly annihilated.

Thus, the system would fail to function under the burden of multiple Buddhas, emphasizing the natural law that only one Buddha arises at a time.

The Uniqueness of Buddhas

  1. Buddhas are described with terms such as aggo (supreme), jeṭṭho (elder), seṭṭho (excellent), visiṭṭho (distinguished), uttamo (highest), asamo (incomparable), and appaṭisamo (without equal).
  2. If multiple Buddhas arose, these terms would lose their meaning, as there would no longer be a singular, unmatched Buddha in the system.

Final Summary

The natural order of the world dictates that:

  • Buddhas arise one at a time in a world system.
  • Their qualities are unparalleled, and their influence encompasses the jātikhetta, āṇākhetta, and visayakhetta.
  • The arising of multiple Buddhas simultaneously would disrupt the natural order, leading to instability and diminishing their uniqueness.

This commentary concludes by emphasizing the singularity of a Buddha’s role and presence in the world, underscoring their unparalleled contribution to the spiritual evolution of beings.

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In regard to summary in Tika:

Imināva padenāti ‘‘ekissā lokadhātuyā’’ti iminā eva padena. Dasa cakkavāḷasahassāni gahitānīti jātikhettāpekkhāya gahitāni. Ekacakkavāḷenevāti iminā eva ekacakkavāḷena, na yena kenaci. Yathā ‘‘imasmiṃyeva cakkavāḷe uppajjantī’’ti vutte imasmimpi cakkavāḷe jambudīpe eva, tatthāpi majjhimadese evāti paricchindituṃ vaṭṭati, evaṃ ‘‘ekissā lokadhātuyā’’ti jātikhette adhippetepi imināva cakkavāḷena paricchindituṃ vaṭṭati.

ChatGPT said:

Translation:

The phrase “Imināva padenā” refers specifically to the expression “ekissā lokadhātuyā” (“in one world system”). The ten-thousandfold world systems (dasa cakkavāḷasahassāni) are included with reference to the sphere of birth (jātikhetta). The scope here is restricted to this one world system (ekacakkavāḷena eva) and not extended to any other.

For example, when it is said, “Buddhas arise only in this world system,” it means they arise specifically within this particular world system, in the region of Jambudīpa (the Indian subcontinent), and even within the central region (majjhimadesa). Similarly, when the phrase “ekissā lokadhātuyā” is used in the context of jātikhetta, it should also be understood as referring exclusively to this one specific world system (cakkavāḷa).

Explanation:

  • Jātikhetta (sphere of birth): Refers to the specific area where Buddhas are born and arise. This is confined to a single world system, emphasizing the exclusivity of a Buddha’s domain.
  • Ekacakkavāḷa (one world system): This highlights that Buddhas do not arise randomly across multiple world systems but are limited to specific conditions, exclusively within one single world system.
  • Majjhimadesa (central region): Within the world system, Buddhas arise in a specific region—Jambudīpa—and exclusively in its central part, which is considered suitable for the arising of Buddhas.
14

No. But universe is big. Also Jampudipa means earth and there are other earths. (This last one i have read in sutras)

15

Chat GPT can make mistakes. Be careful.

16

Yes. I supplied the pali so if you find any errors please point them out.

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17

Please cite the sutta so we can look at it.

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18

I saw about other earths in the Kosala Sutta: Here’s that part.

"Kosala Sutta:
Kosala Sutta – The Kosala emperor and pleasures.
Buddha the great saint addressed the monks.
“Monks, as far as kingdom of Kasi & kingdom of Kosala extend, as far
as the command of King Pasenadi the Kosalan extends, King Pasenadi
the Kosalan is reckoned supreme. Yet even in the King Pasenadi the
Kosalan there is still change, there is death. Seeing this, the heard
(about the nature) disciple of the noble ones grows disappointed with

that. Being disappointed with that, he becomes dispassionate (no love,
no clinging) toward what is supreme pleasure, in kingship. What to say
about other inferior pleasures?” (He certainly comes to
disappointment about other inferior pleasures.)
“As far as the sun & moon revolve, as far as the light of the sun &
moon goes, there extends the thousand-fold cosmos. In that thousandfold
cosmos there are a thousand moons, a thousand suns, a thousand
Meru mountains; a thousand Earth worlds (human world), a thousand
Western Goyana worlds (human world), a thousand Northern Dwarfish
worlds (human world), a thousand Eastern Videha worlds (human
world); four thousand great oceans, four thousand Great god kings, a
thousand heavens of the Four Great God Kings, a thousand heavens of
the Thirty-three god kings, a thousand Yama heaven worlds, a
thousand Tusita heaven worlds, a thousand Nimmanarati heaven
worlds, a thousand Paranimmitavasavatti heaven worlds, and a
thousand Brahma worlds. And in this thousand-fold cosmos, the Great
Brahma (King of Brahmas in the first Brahma plane) is reckoned
supreme. Yet even in the Great Brahma there is still change, there is
death. Seeing this, the heard (about the nature) disciple of the noble
ones grows disappointed with that. Being disappointed with that, he
becomes dispassionate toward what is supreme, and even more so
toward what is inferior.”
“Monks, There comes a time when this thousand-fold cosmos
destructs. When this cosmos is destructing, most beings head (after
death) (by practicing concentration meditations and having 2nd fixed
trance, 4th concentration level in human life) to the Radiant Brahma
world (Plane of delight and joy, Abhassara world). There they remain
for a long, long time — mind-made, feeding on rapture, self-radiant,
travelling through the sky, abiding in splendor. When this thousandfold
cosmos is destructing, the Radiant Brahmas are reckoned supreme.

Yet even in the Radiant Brahmas, there is still change, there is death.
Seeing this, the heard student of the noble ones grows disappointed
with that. Being disappointed with that, he becomes dispassionate
toward what is supreme, and even more so toward what is inferior…"

20

This does not show anything to reference your claim.

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Good find Ethan!
It is interesting as it does mention many worlds and many Jampudipas.
here is Bodhi Translation:

  • Aṅguttara Nikāya
  • The Book of the Tens

10.29. Kosala (1)

(1) “Bhikkhus, as far as Kāsi and Kosala extend, as far as the realm of King Pasenadi of Kosala extends, there King Pasenadi of Kosala ranks as the foremost. But even for King Pasenadi there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.

(2) “Bhikkhus, as far as sun and moon revolve and light up the quarters with their brightness, so far the thousandfold world system extends. In that thousandfold world system there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Jambudīpas, a thousand Aparagoyānas, a thousand Uttarakurus, a thousand Pubbavidehas, and a thousand four great oceans; a thousand four great kings, a thousand heavens ruled by the four great kings, a thousand Tāvatiṁsa heavens, a thousand Yāma heavens, a thousand Tusita heavens, a thousand heavens of devas who delight in creation, a thousand heavens of devas who control what is created by others, a thousand brahmā worlds. As far, bhikkhus, as this thousandfold world system extends, Mahābrahmā there ranks as the foremost. But even for Mahābrahmā there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.

(3) “There comes a time, bhikkhus, when this world dissolves. When the world is dissolving, beings for the most part migrate to the devas of streaming radiance. There they exist mind-made, feeding on rapture, self-luminous, moving through the skies, living in glory, and they remain thus for a very long time. When the world is dissolving, the devas of streaming radiance rank as the foremost. But even for these devas there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.

(4) “Bhikkhus, there are these ten kasiṇa bases. What ten? One person perceives the earth kasiṇa above, below, across, undivided, measureless. One person perceives the water kasiṇa … the fire kasiṇa … the air kasiṇa … the blue kasiṇa … the yellow kasiṇa … the red kasiṇa … the white kasiṇa … the space kasiṇa … the consciousness kasiṇa above, below, across, undivided, measureless. These are the ten kasiṇa bases. Of these ten kasiṇa bases, this is the foremost, namely, when one perceives the consciousness kasiṇa above, below, across, undivided, measureless. There are beings who are percipient in such a way. But even for beings who are percipient in such a way there is alteration; there is change. Seeing this thus, bhikkhus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.

Unfortunately the Commentary to the sutta says nothing about these different worlds.
Anyway it is clear that the Buddha knows of these worlds and he makes no mention of any other Buddha residing anywhere(as indicated by Ven. Subhuti). Thus I think we can assume the earlier explanations in the thread hold.

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