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**durootrium** · 08-02-2012, 10:17 PM

It is possible that the realms and whatnot are all later additions written into the Nikayas to support a foundation of morality popular with the common person of that time. "This world and the other world" is the most basic expression of the post-death view current at the time of the Buddha, one which differs greatly from the cosmos as depicted in Digha Nikaya II & III, and elsewhere. Given that MN 2 teaches that contemplating past and future self is inappropriate attention, I do not see any benefit to these views. Threat of hell and promise of heaven is a very questionable thing.

Correlating meditative states with such realms is also potentially late, in that it could have arisen in the communal environment which was collating the Nikayas in the centuries following the parinibbana rather than as a Dhamma teaching during the life of the Buddha. The fact that new initiates would carry their prevailing worldviews into the Sangha is a much more likely source for these ideas (as well as the arupajhanas, as it happens), especially in combination with the belief that living in a degenerate age meant that to them, nibbana was deemed impossible, while making merit for a better rebirth was seen as the best one could hope for.

08-02-2012, 10:17 PM	#7
durootrium Join Date Oct 2005 Posts 529 Senior Member	It is possible that the realms and whatnot are all later additions written into the Nikayas to support a foundation of morality popular with the common person of that time. "This world and the other world" is the most basic expression of the post-death view current at the time of the Buddha, one which differs greatly from the cosmos as depicted in Digha Nikaya II & III, and elsewhere. Given that MN 2 teaches that contemplating past and future self is inappropriate attention, I do not see any benefit to these views. Threat of hell and promise of heaven is a very questionable thing. Correlating meditative states with such realms is also potentially late, in that it could have arisen in the communal environment which was collating the Nikayas in the centuries following the parinibbana rather than as a Dhamma teaching during the life of the Buddha. The fact that new initiates would carry their prevailing worldviews into the Sangha is a much more likely source for these ideas (as well as the arupajhanas, as it happens), especially in combination with the belief that living in a degenerate age meant that to them, nibbana was deemed impossible, while making merit for a better rebirth was seen as the best one could hope for.
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