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According to this answer:

31 Planes of existence coming together is one universe. There are infinite similar universes according to the Abhidhamma. This may be similar to multiverse but unlike in Sci Fi there are no duplicates of beings and duplication of events as per my understanding. Generally rebirth is within the universe but there are times beings can be reborn in intergalactic space / hell which are the coldest places every. Such being may end up in other universes. The universe we live in is a lucky place since it is here a Buddha appears. So only the lucky beings inhabit this universe through there are infinite such being in the universe. There are infinite being in each universe. The cycles of creation and destruction in each universe may not be the same as in such universes may not be habitable. Generally I would believe even with psychic powers you may not know the bounds of the universe of see beyond this universe. Perhaps only The Buddha and a few of the great disciples may have managed to do this.

Can anyone expand on this, or simplify it?

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I think that at least in one place the early Sutta say that there is one Brahma (primary god) in a world system but they also speak of a world system which is thousand or manyfold but i can't recall if it is said that these do not have a Brahma god in them, they don't as i understand Buddhisms and are rather spoken of as comprised of earths & suns like our immediate environment complete with it's human kings, godly retinues & mount Merus.

I think this entire world system with it's thousandfold systems can be thought of as a single system of conceivable points of reference or observers as in special relativity.

So Brahma is max power which is a constant position and Tathagatha is occasional superpower. At any given point there is only one ruler of the world because it's all one one conditioned system which changes as it persists.

Texts do say that there is also only one Buddha in a world system simultaneously and that a world system contracts & expands in cycles.

Unfortunately the texts do not always differentiate between a world system as to greater or lesser (they do sometimes) and therefore it is a controversy.

Some people think there can be several Buddhas in what we normally refer to as a universe, others think it cannot happen. Ie some hold that it's 1 Buddha per solar system or galaxy simultaneously.

The idea of 'sharing a world simultaneously' when analyzed in terms of electromagnetic radiation gives a clue as to how this can and how this can not work.

Ie if 'one' is thought of as 'teleporting around the universe in terms of physics' then one is traveling faster than light but one is still in what is spoken of as 'a space' where one travels at a constantly infinite/instant speed. One such as this can not travel "in time" as one is getting old as one's perception changes as one discerns a before & after.

On other hand this teleport power opens up for being seen in multiple places because one can having emitted radiation here, disappear & teleport, faster than that radiation, to a 'there' so that one can perceive that formerly emitted radiation, as visible light there and thus even seeing or feeling oneself let alone others seeing you as radiation from here and there hits simultaneously:)

I think this is the only way one can become many.

Therefore one can see that all locations are conceived locally and are immediately accessible to a Buddha; therefore another Buddha cannot exist even a trillion lightyears away nor in any other conceivable location for as long as the life-force of a Tathagatha is a factor in the world. That is because, as i explained, all locality is immediately accessible to a Buddha as it is conceived and that obv faster than light as quantum entanglement demonstrates.

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  • So are universes contracting in Buddhism similar to Hinduism in which universes are created, then dissolved? – Orionixe Jan 31 at 23:34
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    It is complicated because vedic and buddhist understanding of what is reality is entirely different. There can be no 1:1 corralation. In Buddhism, as i undersyand it, space is infinite and doesn't contract but that which is in space can expand & contract, yet space is conceived & perceived as integral part of the world. So i think of the world as dimensions or layers of perception. – Letsbuddhism Jan 31 at 23:48
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    Ie space is conceived as infinite but if you can teleport anywhere you can't teleport to infinity as it is not a location, so one has to conceive of a determined distance and go there only to perceive it. – Letsbuddhism Jan 31 at 23:52
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    I will post references to texts i referenced when i get home so u can make up ur own mind. – Letsbuddhism Jan 31 at 23:59
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    Also for advice id say if it's not immediately obvious then it's probably better to keep an open mind and meditate & learn what makes sense until one's power of understanding illuminates the truth as it culminates. – Letsbuddhism Feb 1 at 0:29
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One of Guatama Buddhas appellations is 'Teacher of the Devas'. I quote from that Access To Insight article (which is the Therevada perspective, & refers to the Pali canon):

The Buddha has directly seen the origins of Maha Brahma and understands what it requires to be reborn in his world. In the Brahmajāla sutra (DN 1) the Buddha describes how a supposed Creator God came to believe himself omnipotent and how others came to rely on his sovereignty. His description was based, not on speculation or hearsay, but on his own direct knowledge. The Buddha explains that when our world system disintegrates, as it regularly does after extremely long periods of time, the lower sixteen planes are all destroyed. Beings disappear from all planes below the seventeenth, the plane of the Abhassara gods. Whatever beings cannot be born on the seventeenth or a higher brahma plane then must take birth on the lower planes in other remote world systems.

Eventually the world starts to re-form. Then a solitary being passes away from the Abhassara plane and takes rebirth on the plane of Maha Brahma. A palace created by his kamma awaits him there: "There he dwells, mind-made, feeding on rapture, self-luminous, moving through the air, abiding in glory. And he continues thus for a long, long time." After ages pass, he becomes lonely and longs for other beings to join him. It just so happens that shortly after the brahma starts craving for company, other beings from the Abhassara plane, who have exhausted their lifespans there, pass away and are reborn in the palace of Brahma, in companionship with him.

Because these beings seemed to arise in accordance with the first brahma's wish, he becomes convinced that he is the almighty God: "I am the Great Brahma, the Vanquisher... the Lord, the Maker and Creator, the Supreme Being." The other brahmas, seeing that he was already present when they took birth in his world, accept his claim and revere him as their creator.

Eventually this misconception of a Creator God spreads to the human plane. One of the other brahmas passes away and is reborn here. He develops concentration and learns to recollect his previous life with Maha Brahma, but none of his lives before that. Recollecting that existence he recalls that Maha Brahma was considered the "father of all that are and are to be... permanent, stable, eternal." As he is unable to remember further back, he believes this to be absolute truth and propounds a theistic doctrine of an omnipotent Creator God

I am honestly surprised more Buddhists don't know about this account of Buddha teaching Maha Brahma.

You will likely also find the pali Brahmajāla sutra interesting for it's sections '18 beliefs about the past' and '44 beliefs about the future'.

You should read about Buddhist temporal cosmology for the origins & expected end of this particular universe or realm.

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  • I'm confused, was that referring to multiverses or just this universe only? – Orionixe Feb 8 at 17:28
  • @Orionixe: the Buddhist cosmos is very large, and is described over very long eras en.wikipedia.org/wiki/Kalpa_(aeon)#Buddhism in Hindu thought: "The life span of the universe is one 'maha kalpa' (311.04 trillion years) . This time span is one breath of 'Vishnu', who when he exhales, thousands of universes emerge & one 'Brahma' is born in each universe" Buddha sees that Brahmas are reborn from other realms. So there are other realms. – CriglCragl Feb 8 at 19:13
  • Now, the Many Worlds of quantum mechanics. I interpret the alternate selves, the different outcomes, as not separate, but as part of each of us. The real choices we didn't take, are part of us, along with those we did. I discussed thinking of processes as structures within higher dimensions here philosophy.stackexchange.com/questions/70842/… There is reason to think time & space are emergent, for instance from a quantum spin network. – CriglCragl Feb 8 at 19:22
  • I find it interesting to imagine, we get to the end of our lives, and in the bardo some residue, of conflicts, contradictions, attachments, makes us wish to restart our lives with some subtly different initial conditions. I feel this can link rebirth, and multiverse. And I find it psychologically useful, along the lines of Nietzsche's idea of eternal recurrance, which I have argued is best thought of as a thought-experiment. I think rebirth can be used like that too, not worrying whether it is literal, but as a mirror or lense to look at our choices in a larger context. – CriglCragl Feb 8 at 19:30
  • Oh, i read this arcticle by Forbes, and they said this: "Inflation was proposed in the 1980s. But the idea of the multiverse similar to the one suggested by inflation has been along far longer in Buddhist thought. One school of Buddhism is the Huayan, also known as the Flower Garland school. The idea is that the flower garland, which represents all of reality, is made up of universes which all reflect one another." – Orionixe Feb 9 at 0:38
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Can anyone expand on this, or simplify it?

Sure. I can simplify it into one word - 'superstition'.

In original Buddhism, the term "loka" ("world") refers to a state of mind, such as:

For it is in this fathom-long carcass with its perception and mind that I describe the world, its origin, its cessation and the practice that leads to its cessation.

Api cāhaṃ, āvuso, imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññāpemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadanti.

AN 4.45

For that misunderstand the above, again:

With the fading away of rapture, they enter and remain in the third absorption.

pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati—

This is the grounded path for realizing a world of perfect happiness.

ayaṃ kho sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.

MN 79

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    One perceives 'the world' through the senses - however the senses themselves are in the world (lokasmiṃ). That does not imply the world is a state of mind, but that the mind is in the world. See the Rohitassa Sutta. Also, since you simplify this Adhidharma concept to "supersition", can I assume you also simplify the Abidharma teachings of causality, dependent origination and reincarnation to "superstition"? And if not, what criterion did you use to make the distinction? – Codosaur Feb 3 at 8:37
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    your comment is wrong. it is appropriate you delete it and stop preaching. SN 12.44 clearly states the world arises from craving. – Dhammadhatu Feb 3 at 12:43
  • Whatever in the world through which you perceive the world and conceive the world is called the world in the training of the noble one. And through what in the world do you perceive the world and conceive the world? Through the eye in the world you perceive the world and conceive the world. Through the ear … nose … tongue … body … mind in the world you perceive the world and conceive the world. - SN35.166 – Letsbuddhism Feb 5 at 22:25
  • please refrain from posting wrong views here. thank you. SN 35.116 (not SN 35166 - lol - no concentration)) refers to "conceiving" the world with "mana" ("conceit"). or "mannati" ("imaging self"). – Dhammadhatu Feb 6 at 0:28
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    What are you calling superstition? Buddhist cosmology? – CriglCragl Feb 7 at 2:27

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