Dhamma Talks - The World Creator :: Buddhapadipa Thai Temple

“Who creates the world?” is one question that I have often been asked. People seem to have an interest in this topic. Everyone has some knowledge about the world, but it varies. It is difficult to agree about it. This causes confusion in the world. We have different experiences or information about the world; some are convinced that the world was created by someone powerful, some were taught that it was just nature, nothing important to know, living in the present moment is what should be done, don’t worry about the creation of the world etc.

What is the Buddhist view on this topic? In the Buddhist view, the world is a compounded thing which we can see with our eyes and feel with our mind and body. The Buddha gave the definition of the world as an impermanent thing, changing all the time. He added, “When we open our eyes, we can see the world as something around us. When we think of the world, we can visualize the world.” He always said that the world was nature; no one could create it, but it creates itself and consists of many factors or compounded things which are divided into three aspects;

1. The world of formations (Sangkhara-loka)
2. The world of beings (Satta-loka)
3. The world of location, space and universe (Okasa-loka)
[Loka: the world, the earth, sphere or universe]

1. The world of formation means everything; living being or non-living being, is formed by conditions. It is explained that one thing is formed by many things. This formation is divided into three methods;

[1] Things formed by nature, such as water, which is composed of two parts of hydrogen and one part of oxygen. So water is formed by nature.
[2] Things formed by kamma (volitional action) bodily, verbal and mental actions, which mean that human beings themselves create their own life or world, for instance the house where they live is built by them, so it is called kammic formation. Kamma is also the cause of future births.
[3] Things formed by both nature and kamma, which means life which is composed and ruled by nature and kamma together.

Three formations are compounded by many factors, so they are impermanent. They are born, live for a while, according to their own actions, and come to an end, by death or disappearance. It is explained that it is like a mountain which is formed by the liquid things erupting from under the earth, and then the lava cools and becomes a mountain. When it cools some plants grow, to support it, so it lasts a long time. If a tree is cut down, or ruined, it will last a short time and collapse or disintegrate. It is absolutely impermanent, but when it is supported, it lasts a little bit longer.

The formations are not easy to put under control, but they can be studied (or examined) and understood, this is not beyond human ability. The Buddha was the best example of one who could understand the formations completely, and deal with them. The world nowadays is damaged because beings do not take care of the world with right understanding, so destruction and pollution are caused.

2. The world of beings means the living beings that live in this world, and are imperfect. They are ruled by kamma and are able to live a life because of four elements and five aggregates which work together. They live their life in two spheres; the internal (eye, ear, nose, tongue, body and mind sensitivity) and the external (form, sound, smell, flavour, tangible object and mental object or thought) which are able to make contact with each other as follows:
The five types of sensitivity located in the eye, ear, nose, tongue and body make it possible for the corresponding types of sense-consciousness to arise when there is contact with the relevant sense-field. Provided, of course, that the mind is active.

It is not the case that “I” see, hear, etc. but, for example, seeing-consciousness arises when the sensitive material within the eye is brought into contact with a visible object.

So, also, when the sensitive material of the ear, nose, tongue, body – called the sense-bases - come into contact with the relevant sound, odour, taste or tangibility. The physical eye, etc. are called the sense-doors which admit the sense-consciousness described above.

Most importantly, there is also the mind-door (the sixth sense door), which is essential for any kind of consciousness to arise.

3. The world of location, space and universe, which means the four elements and the space element, are compounded as defined below;

Whatever is characterized by hardness, is the earth, or solid-element.
Whatever is characterized by cohesion or fluidity, is the water, or liquid-element.
Whatever is characterized by strengthening, supporting, or vibrating, is the wind element.
Whatever is characterized by heating, is the fire, or heat-element.
Whatever is characterized by space, or gap, is the space-element.

It is said that all four are present in every material object, though in varying degrees of strength. If, for instance, the earth element predominates, the material object is called ‘solid’, if the water element predominates, the material object is called ‘liquid’, etc. Among four elements there is a space-element in every material, for example, in the human body, which consists of four elements, there is the gap or space so that this body can grow, or develop.

One absolute truth about the world is that everything that is born must die. All things; living and non- living are subject to old age, sickness, and death, or disappearance. To realise the truth needs wisdom, or right understanding, because the truth is beyond concept, opinion and creation. So learning and practising is of prime importance. It must be done first of all in order to discover the truth, and live with it.

References:
Buddhist dictionary, Nyanatiloka
โลกสูตร พระไตรปิฎก เล่มที่ ๑๘ พระสุตตันตปิฎก เล่มที่ ๑๐ สังยุตตนิกาย สฬายตนวรรค
พระพุทธศาสนาและโลกในพระพุทธศาสนา โดย ม.ล.ว. คึกฤทธิ์ ปราโมช