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Buddhist cosmology is the description of the shape and evolution of the Universe according to the Buddhist scriptures and commentaries. It consists of temporal and spatial cosmology, the temporal cosmology being the division of the existence of a 'world' into four discrete moments (the creation, duration, dissolution, and state of being dissolved, this does not seem to be a canonical division however). The spatial cosmology consists of a vertical cosmology, the various planes of beings, their bodies, characteristics, food, lifespan, beauty etc. And a horizontal cosmology, the distribution of these world-systems into an "apparently" infinite sheet of universes. The existence of world-periods (moments, kalpas), is well attested to by the Buddha. It should be noted that the historical Buddha (Gautama Buddha) made references to the existence of aeons (which he describes the length of by metaphor), and simultaneously intimates his knowledge of past events, such as the dawn of human beings in their coarse and gender-split forms, the existence of there being more than one sun at certain points in time,〔 and his ability to convey his voice vast distances, as well as the ability of his disciples (who if they fare accordingly) to be reborn in any one of these planes (should they so choose)—the Buddha does not seem to place a premium on figuring out cosmology. He also refused to answer questions regarding either the infinitude or eternity of the world. ==Introduction== The self-consistent Buddhist cosmology which is presented in commentaries and works of Abhidharma in both Theravāda ((31 planes ), (Sakwala Vibhanga )) and Mahāyāna traditions, is the end-product of an analysis and reconciliation of cosmological comments found in the Buddhist sūtra and vinaya traditions. No single sūtra sets out the entire structure of the universe. (Kalpa Vibhangaya ) However, in several sūtras the Buddha describes other worlds and states of being, and other sūtras describe the origin and destruction of the universe. The synthesis of these data into a single comprehensive system must have taken place early in the history of Buddhism, as the system described in the Pāli Vibhajyavāda tradition (represented by today's Theravādins) agrees, despite some minor inconsistencies of nomenclature, with the Sarvāstivāda tradition which is preserved by Mahāyāna Buddhists. The picture of the world presented in Buddhist cosmological descriptions cannot be taken as a literal description of the shape of the universe. It is inconsistent, and cannot be made consistent, with astronomical data that were already known in ancient India. However, it is not intended to be a description of how ordinary humans perceive their world; rather, it is the universe as seen through the (Pāli: dibbacakkhu), the "divine eye" by which a Buddha or an arhat who has cultivated this faculty can perceive all of the other worlds and the beings arising (being born) and passing away (dying) within them, and can tell from what state they have been reborn and into what state they will be reborn. The cosmology has also been interpreted in a symbolical or allegorical sense (for Mahayana teaching see Ten spiritual realms). Buddhist cosmology can be divided into two related kinds: spatial cosmology, which describes the arrangement of the various worlds within the universe; and temporal cosmology, which describes how those worlds come into existence, and how they pass away. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Buddhist cosmology」の詳細全文を読む スポンサード リンク
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