In the first sutta of the Digha it says
There comes a time, monks, sooner or later after a long period, when this world
contracts. At a time of contraction, beings are mostly reborn in the Abhassara Brahmā
world
Does this mean that the Abhassara realm is kind of eternal or what is your understanding of this realm? Or is it the case that that realm (or realms I guess) get destroyed at another time, or is it the case that only this world is destroyed?
Hi Vojislav,
The Buddha stated that all dhammas are impermanent (sabbe dhamma anicca).
There is no possible way that all dhammas are impermanent, but that at the same time, some can be permanent.
The exception (some dhammas are permanent) violates the universal clause (all dhammas are impermanent), making the claim illogical. Therefore, no thing can be permanent.
Renaldo
The texts say that the Ābhassara realm is spared during the cosmic destruction by fire, but it succumbs during the destructions by water and air.
Only the Vehapphala realm, the Pure Abodes, and the Formless Realms remain unaffected by all types of cosmic destruction. Nevertheless, all beings living in these realms are still subject to decay and death. It is entirely possible for these realms to remain empty for long periods of time if all their inhabitants pass away.
The persistence of these realms does not contradict the principle of anicca (impermanence), because these realms are more like states of existence shared by certain beings than permanent, independently existing world-systems. The matter present in the Vehapphala realm and the Pure Abodes exists in an extremely refined and subtle state, making it unaffected by cosmic events that impact coarser forms of matter. And that matter is also subject to change, so inside those realms impermanence keeps happening.
The Formless Realms, on the other hand, do not contain any material components at all, and are therefore completely unaffected by material events.
I think the Vehapphala realm and the Pure Abodes only arise when there is at least one being to be reborn there and disappear when there is no one to be reborn there. I don’t think any realm is eternal both in conventional and ultimate reality.
Where did the Buddha says this?
It is a core Buddhist teaching that appears in many Suttas, for example:
Dhammapada XX, Maggavagga: The Path, verse 277:
When you see with discernment,
‘All fabrications are inconstant’ —
you grow disenchanted with stress.
This is the path
to purity.When you see with discernment,
‘All fabrications are stressful’ —
you grow disenchanted with stress.
This is the path
to purity.When you see with discernment,
‘All phenomena are not-self’ —
you grow disenchanted with stress.
This is the path
to purity.https://accesstoinsight.org/tipitaka/kn/dhp/dhp.20.than.html
And:
“Bhikkhus, how do you conceive it: is form permanent or impermanent?” — “Impermanent, venerable Sir.” — “Now is what is impermanent painful or pleasant?” — “Painful, venerable Sir.” — “Now is what is impermanent, what is painful since subject to change, fit to be regarded thus: ‘This is mine, this is I, this is my self’”? — “No, venerable sir.”
"Is feeling permanent or impermanent?..
"Is perception permanent or impermanent?..
"Are determinations permanent or impermanent?..
“Is consciousness permanent or impermanent?” — “Impermanent, venerable sir.” — “Now is what is impermanent pleasant or painful?” — “Painful, venerable sir.” — “Now is what is impermanent, what is painful since subject to change, fit to be regarded thus: ‘This is mine, this is I, this is my self’”? — “No, venerable sir.”
"So, bhikkhus any kind of form whatever, whether past, future or presently arisen, whether gross or subtle, whether in oneself or external, whether inferior or superior, whether far or near, must with right understanding how it is, be regarded thus: ‘This is not mine, this is not I, this is not myself.’
"Any kind of feeling whatever…
"Any kind of perception whatever…
"Any kind of determination whatever…
"Any kind of consciousness whatever, whether past, future or presently arisen, whether gross or subtle, whether in oneself or external, whether inferior or superior, whether far or near must, with right understanding how it is, be regarded thus: ‘This is not mine, this is not I, this is not my self.’
https://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.059.nymo.html
Renaldo
It says ‘All fabrications are inconstant’. It does not say: all dhammas are impermanent.
It generally refers to all conditioned dhammas, as nibbāna is a dhamma which is not conditioned and is also not impermanent.
Renaldo