➥ loka:

• for loka:
  • world
  • worldly
  • physical world
  • man
  • mankind
  • world [of beings]
  • world [of sensuous pleasure]
  • world [of phenomena]
  • [religious] world
  • plane of existence
  • universe
  • multi-universe system
• for lokadhātu:
  • multi-universe system
• for imaṁ lokaṁ:
  • this world
  • this [low] plane of existence
• for paraṁ lokaṁ:
  • the world beyond
  • the planes of existence beyond it

World: profusion of meanings

Loka can occasionally be rendered as simply ‘world,’ meaning ‘physical world.’ But usually this is not the meaning, and loka is often used in a symbolic sense. Even in English ‘world’ has such a profusion of meanings, that in translation it is helpful to indicate which of these meanings is meant.

World [of phenomena]

The world [of phenomena] is defined in the following quote as:

1) whatever is destined to decay, and

2) the elements of sensation.

• Whatever is destined to decay is called ‘the world [of phenomena]’ in the [terminology of the] Noble One’s training system. And what is destined to decay? The visual sense is destined to decay. Visible objects are destined to decay. The visual field of sensation is destined to decay. Visual sensation is destined to decay. Whatever sense impression that arises due to visual sensation―whether pleasant, unpleasant, or neutral―it is destined to decay… Whatever sense impression that arises due to mental sensation―whether pleasant, unpleasant, or neutral―it is destined to decay.

Yaṁ kho ānanda palokadhammaṁ ayaṁ vuccati ariyassa vinaye loko. Kiñca ānanda palokadhammaṁ? Cakkhuṁ kho ānanda palokadhammaṁ rūpā palokadhammā cakkhuviññāṇaṁ palokadhammaṁ cakkhusamphasso palokadhammo yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi palokadhammaṁ… yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi palokadhammaṁ. (SN iv 53)

Pervading [unlimited] goodwill: world [of beings]

The potential for confusion between meanings of ‘world’ is obvious, for example, when one abides pervading the whole world with a mind of [unlimited] goodwill (sabbāvantaṁ lokaṁ mettāsahagatena cetasā… pharitvā). The issue is easily resolved by studying other suttas, and by using clues in the sutta itself: mettā should be pervaded to the ‘world [of beings],’ a practice which would therefore include devas.

Disgust for the whole world: world [of phenomena]

Further potential confusion can be found, for example, if one strives to develop the perception of ‘disgust for the whole world’ (sabbaloke anabhiratasaññā). Does this mean disgust for worldly affairs? The sutta itself, quoted next, makes it clear that the disgust concerns objects of attachment. Therefore ‘whole world’ means ‘whole world [of phenomena]’:

• And what Ānanda, is the perception of disgust for the whole world [of phenomena]?

sabbaloke anabhiratasaññā

• In this regard, Ānanda, for whatever in the world [of phenomena] there is clinging, grasping, obstinate adherence, stubborn attachment, and identification, a bhikkhu abides abandoning, not grasping.

ye loke upayupādānā cetaso adhiṭṭhānābhinivesānusayā te pajahanto viharati na upādiyanto. (AN v 111)

Brahmajāla Sutta: world [of beings]

The Brahmajāla Sutta explains different views of ascetics and Brahmanists concerning the world, the shape and size of it, and whether it is eternal or not. For most of them, ‘world’ means ‘the world [of beings].’ But for the Extensionists (antānantikā), it means ‘the physical world.’

1) The ascetics and Brahmanists who are Eternalists proclaim the eternity of the [absolute] Selfhood and the world [of beings] in four ways:

ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañcapaññapenti catūhi vatthūhi

• Eternal are the [absolute] Selfhood and the world [of beings]

sassato attā ca loko ca

2) The ascetics and Brahmanists who are Partial-Etemalists proclaim the partial eternity and partial non-eternity of the [absolute] Selfhood and the world [of beings] in four ways

samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññāpenti catūhi vatthūhi

• That illustrious Brahmā is everlasting, but we who were formed by him are unlasting

brahmā nicco mayaṁ aniccā

• Those devas who are not spiritually defiled by merriment are everlasting, but we are unlasting

te devā niccā mayaṁ aniccā

• Those devas who do not spend an excessive amount of time gazing at each other, their minds do not become defiled, because of which they do not become weary in body and mind. Therefore they are everlasting, but we are unlasting

te devā niccā mayaṁ aniccā

• This which is called the visual sense and the auditory sense and the olfactory sense and the gustatory sense and the tactile sense is an [absolute] Selfhood that is unlasting, but this which is called ‘mind’ or ‘cognition’ or ‘consciousness’ (idaṁvuccati cittan ti vā mano ti vā viññāṇan ti) is an [absolute] Selfhood that is everlasting

ayaṁ attā anicco ayaṁ attā nicco

3) The ascetics and Brahmanists who are Extensionists proclaim the finitude and infinitude in extent of the physical world on four grounds:

eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññāpenti catūhi vatthūhi

• Finite in extent is the physical world, and spherical

antavā ayaṁ loko parivaṭumo

• Infinite in extent is the physical world, and limitless

ananto ayaṁ loko apariyanto

• The physical world is both finite and infinite in extent (finite in the upward and downward directions, but infinite across)

antavā ca ayaṁ loko ananto ca

• The physical world is neither finite nor infinite in extent

nevāyaṁ loko antavā na panānanto ti. (DN i 22-25)

‘World [of beings]’: from the view of personal identity

The Brahmajāla Sutta’s views of ‘the world’ arise from the view of personal identity. See next quote. This confirms that ‘world’ means ‘world [of beings].’ But it is not so clear how the Extensionists’ views concerning the finitude and infinitude in extent of the physical world could arise from the view of personal identity.

• ‘As to the various dogmatic views that arise in the world, householder, “The world [of beings] is eternal..”.. these as well as the sixty-two dogmatic views mentioned in the Brahmajāla: when there is the view of personal identity (sakkāyadiṭṭhi), these views come to be. Without the view of personal identity, these views do not come to be.’

Yā imā gahapati anekavihitā diṭṭhiyo loke uppajjanti: sassato lokoti vā… yānicimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni. Imā kho gahapati diṭṭhiyo sakkāya diṭṭhiyā sati honti sakkāya diṭṭhiyā asati na hontī ti. (SN iv 287)

Lokāyatika Brāhmaṇa Sutta: two meanings of loka

In the Lokāyatika Brāhmaṇa Sutta (AN iv 431) loka has two meanings, namely

1) world [of phenomena]

2) world [of sensuous pleasure]

A bhikkhu may be free of one world but not the other. For example, if a bhikkhu attains first jhāna, the Buddha says:

• This, brahman, is called a bhikkhu who, having arrived at the end of the world [of sensuous pleasure], abides at the end of the world [of sensuous pleasure].

Ayaṁ vuccati brāhmaṇā bhikkhu lokassa antaṁ āgamma lokassa ante viharati.

… But some people say that he is nonetheless included in the world [of phenomena], that he is nonetheless unliberated from the world [of phenomena]

Tamaññe evamāhaṁsu ayampi lokapariyāpanno ayampi anissaṭo lokamhā ti.

… I, too, say that he is nonetheless included in the world [of phenomena], that he is nonetheless unliberated from the world [of phenomena]’

Ahampi brāhmaṇā evaṁ vadāmi ayampi lokapariyāpanno ayampi anissaṭo lokamhā ti.

By translating loka in these two ways, the meanings are clearly distinguished, and the sutta makes sense. Although Bodhi recognises that loka has two meanings (NDB n.1936), he translates it like this:

• This is called a bhikkhu who, having come to the end of the world, dwells at the end of the world. Others say thus of him: 'He, too, is included in the world; he, too, is not yet released from the world. I also say thus: ‘He, too, is included in the world; he, too, is not yet released from the world’. (Bodhi, NDB p.1304)

Rendering ‘world [of beings]’ as ‘world’

We have seen that in pervading the whole world with a mind of [unlimited] goodwill, ‘world’ means ‘world [of beings].’ But sometimes no parenthesis is necessary. For example, consider these quotes where we use rounded brackets where we consider the parenthesis is unnecessary:

• these beings are the foremost in the world (of beings), these are the best, namely the arahants.

ete aggā ete seṭṭhā lokasmiṁ yadidaṁ arahanto ti SN iii 83).

• those in the world (of beings) who have reached the Far Shore

te ca pāragatā loke. (Iti 50)

PED: profusion acknowledged

Loka’s profusion and complexity of meanings is acknowledged in PED, which renders it as:

• ‘world, primarily “visible world,” then in general as “space or sphere of creation” with various degrees of substantiality. Often (unspecified) in the comprehensive sense of “universe.” Sometimes the term is applied collectively to the creatures inhabiting this or various other worlds, thus, “man, mankind, people, beings.”’

Imaṁ lokaṁ, paraṁ lokaṁ: two meanings

Imaṁ lokaṁ, paraṁ lokaṁ has two potential meanings:

1) this world, and the world beyond

2) this [low] plane of existence, and the other planes beyond it

For example:

1) Having passed on from this world to the world beyond, how does one not grieve?

Asmā lokā paraṁ lokaṁ kathaṁ pecca na socati. (Snp 185)

2) Beings roaming and wandering the round of birth and death [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving, now go from this [low] plane of existence to the planes of existence beyond it, now come from the planes of existence beyond it to this [low] plane of existence.

avijjānīvaraṇā sattā taṇhāsaṁyojanā sandhāvantā saṁsarantā sakimpi asmā lokā paraṁ lokaṁ gacchanti sakimpi parasmā lokā imaṁ lokaṁ āgacchanti. (SN ii 184-5)

Multi-universe system and planes of existence:

In the Abhibhu Sutta (AN i 227) the Buddha calls himself immeasureable (appameyyā tathāgatā ti), and says he can make his voice heard through the billionfold multi-universe system (tisahassī mahāsahassī lokadhātu). This implies that 1,000,000,000 is the number of universes in a multi-universe system, though this is variable, as we will see.

Each universe has its own group of heavens, for example, one realm of the Four Great Kings, one Tāvatiṁsā heaven etc.: tasmiṁ sahassadhā loke… cātummahārājikānaṁ sahassaṁ tāvatiṁsānaṁ sahassaṁ yāmānaṁ sahassaṁ tusitānaṁ sahassaṁ nimmānaratīnaṁ sahassaṁ paranimmitavasavattīnaṁ sahassaṁ brahmalokānaṁ. (AN v 59)

There is apparently only one Buddha in a multi-universe system, because he and his teachings are welcomed by 10,000 of them, and he is visited by devas from the same number. This further suggests that 10,000 is the total number of universes at present:

• And when the Blessed One had set rolling the Wheel of the Teaching… the ten thousandfold multi-universe system trembled, quaked, and shook

Pavattite ca pana bhagavatā dhammacakke… dasasahassī lokadhātu saṅkampi sampakampi sampavedhi. (Vin.1.12)

• ‘Bhikkhus, most of the gods from the ten thousandfold multi-universe system have assembled…’

yebhuyyena bhikkhave dasasu lokadhātūsu devatā sannipatitā honti…. (DN ii 259)

Each universe has only one earth, one sun, and one moon. Therefore seekers of extra-terrestrial life will need to search outside our universe, not within it: tasmiṁ sahassadhā loke sahassaṁ candānaṁ sahassaṁ suriyānaṁ sahassaṁ (AN v 59).

In each thousandfold multi-universe system Mahābrahmā ranks as foremost: yāvatā bhikkhave sahassīlokadhātu mahābrahmā tattha aggamakkhāyati (AN v 59). The prefix Mahā- is insignificant, because Mahābrahmā and Brahmā are interchangeable. Therefore at present there is apparently space for just ten Brahmās. Paccekabrahmās (e.g. SN i 146) are perhaps Brahmās without multi-universe system sovereignty.

Each universe is comprised of three planes of existence (dhātu), which are named according to two systems:

1) the low plane of existence, the middle plane of existence, and the high plane of existence

2) the sensuous plane of existence, the refined material plane of existence, and the immaterial plane of existence

Each universe has periods of contraction and expansion. This gives rise to two sets of terms, either:

1) the universe contracts. loko saṁvaṭṭati.

2) the universe expands loko vivaṭṭati. (DN i 17)

or:

1) the universal cycle is in its contracting phase kappo saṁvaṭṭati

2) the universal cycle is in its expanding phase kappo vivaṭṭati. (AN ii 142)

For further discussion see IGPT sv Kappa.

➥ lokaṁ: (main article see: loka)

Illustration: lokaṁ, world

The wise are reborn in a world of happiness that is free of affliction.

Avyābajjhaṁ sukhaṁ lokaṁ paṇḍito upapajjatī tī. (Iti 14-16)

➥ loke: (main article see: loka)

Illustration: loke, world

I am no one’s servant. I travel the whole world through my own gains.

Nāhaṁ bhatakosmi kassac nibbiṭṭhena carāmi sabbaloke. (Snp 25)

➥ loko: (main article see: loka)

Illustration: loko, universe

The universe contracts…. the universe expands

loko saṁvaṭṭati… loko vivaṭṭati. (DN i 17)

Illustration: loko, multi-universe system

With purified divine vision surpassing that of men I survey the thousandfold multi-universe system

Evāhaṁ dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokaṁ olokemī ti. (AN i 282)

Illustration: loko, multi-universe system

The one by whom the thousandfold multi-universe system is known in an instant, he is like a brahmā deity.

Yassa muhuttena sahassadhā loko saṁvidito sabrahmakappo. (Tha 1181)

Illustration: loko, man

Man is subject to torment, and afflicted by sensation. He calls an illness ‘endowed with personal qualities.’

ayaṁ loko santāpajāto phassapareto rogaṁ vadati attato. (Uda 32)

Illustration: loko, man

Man is bound to individual existence, is afflicted by individual existence, yet takes delight in individual existence.

bhavasatto loko bhavapareto bhavamevābhinandati. (Uda 33)

Illustration: loko, mankind

Most of mankind, Kaccāna, are attached to one of two views:

dvayaṁ nissito kho'yaṁ kaccāna loko yebhuyyena

• The view that everything exists

atthitañceva

• The view that nothing exists

natthitañca. (SN ii 17)

Illustration: loko, mankind

Most of mankind is fastened by clinging, grasping, and stubborn attachment.

Upayupādānābhinivesavinibaddho khvāyaṁ kaccāna loko yebhuyyena. (SN ii 17)

➥ parañca lokaṁ: (main article see: loka)

Illustration: parañca lokaṁ, the world beyond

He ends up in a womb in the world beyond

upeti gabbhañca parañca lokaṁ. (Tha 784-5; MN ii 73)

➥ asmā lokā: (main article see: loka)

Illustration: asmā lokā, this [low] plane of existence; paraṁ lokaṁ, the planes of existence beyond it

Beings roaming and wandering the round of birth and death [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving, now go from this [low] plane of existence to the planes of existence beyond it, now come from the planes of existence beyond it to this [low] plane of existence.

avijjānīvaraṇā sattā taṇhāsaṁyojanā sandhāvantā saṁsarantā sakimpi asmā lokā paraṁ lokaṁ gacchanti sakimpi parasmā lokā imaṁ lokaṁ āgacchanti. (SN ii 184-5)

➥ paraṁ lokaṁ: (main article see: loka)

Illustration: paraṁ lokaṁ, world beyond

Since there is indeed a world beyond, one who has the dogmatic view ‘There is no world beyond’ has a wrong view [of reality].

Santaṁyeva kho pana paraṁ lokaṁ natthi paro lokotissa diṭṭhi hoti sāssa hoti micchādiṭṭhi. (MN i 402)

Illustration: lokaṁ, world [of beings]

See the world [of beings] with its devas entrenched in [attachment to] immaterial-factors-and-bodily-form.

passa lokaṁ sadevakaṁ niviṭṭhaṁ nāmarūpasmiṁ. (Snp 755)

Illustration: lokaṁ, world [of beings]

We shall abide pervading the whole world [of beings] with a mind of [unlimited] goodwill, vast, exalted, unlimited, free of unfriendliness and hostility.

sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena avyāpajjhena pharitvā viharissāmāti. (MN i 126)

Illustration: loko, world [of beings]

The world [of beings] with its devas does not despise the sage living the religious life, free of craving.

Taṁ taṁ nittaṇhaṁ muniṁ carantaṁ
Nāvajānāti sadevako pi loko ti. (Uda 77)

Illustration: loka, world [of beings]; loka, worldly

Life in the world [of beings] is of such a nature, and the acquiring of states of individuality is of such a nature, that eight worldly conditions whirl around the world [of beings], and the world [of beings] whirls around eight worldly conditions

tathābhūto kho ayaṁ lokasannivāso tathābhūto attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṁ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati

… namely: acquisition and loss, imprestige and prestige, criticism and praise, pleasure and pain.

lābho ca alābho ca ayaso ca yaso ca nindā ca pasaṁsā ca sukhañca dukkhañcā ti. (AN ii 188)

Illustration: loko, world [of beings]

The world [of beings], fettered by undiscernment of reality, appears truly fit-for-purpose. For the fool tethered by attachment and blanketed in darkness it indeed seems eternal, but for one who sees [the nature of reality], there is [nowhere] anything at all.

Mohasambandhano loko bhabbarūpo va dissati
Upadhisambandhano bālo tamasā parivārito
Sassato-r-iva khāyati passato natthi kiñcanaṁ ti. (Uda 79)

Illustration: loko, world [of beings]

Some proclaim the view:

• The [absolute] Selfhood and the world [of beings] are eternal. This alone is true; all else is false

Sassato attā ca loko ca idameva saccaṁ moghamaññan ti ittheke abhivadanti. (MN ii 233)

➥ lokasmiṁ: (main article see: loka)

Illustration: lokasmiṁ, world (of beings)

Those beings are hard to find in the world who can claim to be free of mental illness even for a moment except those whose āsavas are destroyed.

Te bhikkhave sattā dullabhā lokasmiṁ ye cetasikena rogena muhuttampi ārogyaṁ paṭijānanti aññatra khīṇāsavehi. (AN ii 143)

➥ lokassā: (main article see: loka)

Illustration: lokassā, world (of beings)

This is the community of the Blessed One’s [noble] disciples. They are worthy of offerings, hospitality, gifts, and honouring with joined palms. They are the unsurpassed field of merit for the world.

esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā ti. (AN iii 286)

Illustration: loke, world (of beings)

A person develops dogmatic opinions from seeing the cessation and continuance of bodily forms in the world.

Rūpesu disvā vibhavaṁ bhavañca vinicchayaṁ kurute jantu loke. (Snp 867)

Illustration: lokasmiṁ, world (of beings)

Set rolling the unsurpassed Wheel of the Teaching, which cannot be reversed by any ascetic, Brahmanist, deva, māra, or brahmā, or by anyone in the world.

anuttaraṁ dhammacakkaṁ pavattitaṁ appavattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. (MN iii 248)

Illustration: lokasmiṁ, world (of beings)

Just as a mother would protect with her life her own son, her only son, so would he cultivate an attitude toward all beings unlimited [by attachment, hatred, and undiscernment of reality], and unlimited goodwill for all the world.

Mātā yathā niyaṁ puttaṁ āyusā ekaputtamanurakkhe
Evampi sabbabhūtesū mānasaṁ bhāvaye aparimānaṁ
Mettañca sabbalokasmiṁ mānasaṁ bhāvaye aparimānaṁ. (Snp 148-9)

Illustration: loko, [religious] world

• Do all ascetics and Brahmanists, dear sir, have the same doctrine, the same standard of discipline, the same aspiration, and pursue the same goal?

sabbeva nu kho mārisa samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantājjhosānā ti.

• No, Lord of the Devas, they do not.

• 'But why, sir, do they not do so?

• The [religious] world is made up of many and various elements, and whatever of these elements that beings stubbornly adhere to, then dogmatically grasping and stubbornly adhering they assert ‘This alone is true, all else is false.’ Therefore they do not have the same doctrine, the same standard of discipline, the same aspiration, nor pursue the same goal.

Anekadhātunānādhātu kho devānaminda loko. Tasmiṁ anekadhātunānādhātusmiṁ loke yaṁ yadeva sattā dhātuṁ abhinivisanti taṁ tadeva thāmasā parāmassa abhinivissa voharanti idameva saccaṁ moghamaññan ti. Tasmā na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā ti. (DN ii 282)

Illustration: loko, world [of sensuous pleasure]: loka, world [of phenomena]

The Lokāyatika Brāhmaṇa Sutta. See Introduction.

In the [terminology of the] Noble One’s training system these five varieties of sensuous pleasure are called ‘the world [of sensuous pleasure].’ Which five?

Pañcime brāhmaṇā kāmaguṇā ariyassa vinaye loko ti vuccati katame pañca?

Visible objects known via the visual sense, likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming. Audible objects known via the auditory sense… smellable objects known via the olfactory sense… Tasteable objects known via the gustatory sense… Tangible objects known via the tactile sense, likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming.

Cakkhu viññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā… kāya viññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho brāhmaṇā pañcakāmaguṇā ariyassa vinaye loko ti vuccati.

In this regard, brahman, a bhikkhu, secluded from sensuous pleasures and spiritually unwholesome factors enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors].

Idha brāhmaṇā bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

This, brahman, is called a bhikkhu who

Ayaṁ vuccati brāhmaṇā bhikkhu

… having arrived at the end of the world [of sensuous pleasure]

lokassa antaṁ āgamma

… abides at the end of the world [of sensuous pleasure]

lokassa ante viharati.

But some people say that he is nonetheless included in the world [of phenomena], that he is nonetheless unliberated from the world [of phenomena]

Tamaññe evamāhaṁsu ayampi lokapariyāpanno ayampi anissaṭo lokamhā ti.

I, too, say that he is nonetheless included in the world [of phenomena], that he is nonetheless unliberated from the world [of phenomena]

Ahampi brāhmaṇā evaṁ vadāmi ayampi lokapariyāpanno ayampi anissaṭo lokamhā ti.

…

Then again the bhikkhu, by completely transcending the state of awareness neither having nor lacking perception, enters and abides in the ending of perception and sense impression. And, by seeing [reality] with penetrative discernment, his perceptually obscuring states are destroyed.

Puna ca paraṁ brāhmaṇā bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.

This is called a bhikkhu who,

Ayaṁ vuccati brāhmaṇā bhikkhu

… having arrived at the end of the world [of sensuous pleasure],

lokassa antaṁ āgamma

… abides at the end of the world [of sensuous pleasure],

lokassa ante viharati

… one who has overcome attachment to the world [of phenomena].

tiṇṇo loke visattikan ti. (AN iv 431)

➥ lokassa: (main article see: loka)

Illustration: lokassa, world [of phenomena]

Venerable Ānanda said this:

Friends, when the Blessed One rose from his seat and entered his dwelling after reciting a brief synopsis without explaining the meaning in detail, that is:

Āyasmā ānando etadavoca yaṁ kho vo āvuso bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho

• ‘I declare that the end of the world [of phenomena] cannot be known, seen, or reached by travelling.

nāhaṁ bhikkhave gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmi

• ‘And further I declare that without having reached the end of the world [of phenomena] there is no putting an end to suffering’

na ca panāhaṁ bhikkhave appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī ti.

This brief synopsis recited by the Blessed One, where the meaning was not explained in detail, thus do I understand the meaning in detail.

Imassa khvāhaṁ āvuso bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi

In the [terminology of the] Noble One’s training system, that in the world [of phenomena] via which one is a perceiver and conceiver of the world [of phenomena] is called the world [of phenomena]

Yena kho āvuso lokasmiṁ lokasaññī hoti lokamānī ayaṁ vuccati ariyassa vinaye loko.

Via what in the world [of phenomena] is one a perceiver and conceiver of the world [of phenomena]?

Kena cāvuso lokasmiṁ lokasaññī hoti lokamānī?

• Via the visual sense in the world [of phenomena], is one a perceiver and conceiver of the world [of phenomena]…

cakkhunā kho āvuso lokasmiṁ lokasaññī hoti lokamānī…

• Via the mental sense in the world [of phenomena], is one a perceiver and conceiver of the world [of phenomena].

manena kho āvuso lokasmiṁ lokasaññī hoti lokamānī. (SN iv 95)

Illustration: lokaṁ, world [of phenomena]

The Perfect One discerns according to reality the world [of phenomena] with its many and various constituent elements.

anekadhātunānādhātulokaṁ yathābhūtaṁ pajānāti. (MN i 69-71)

Illustration: loka, world [of phenomena]

He is indeed the Blessed One… one who knows the world [of phenomena] [according to reality]…

iti pi so bhagavā.. lokavidū… (AN iii 313)

Illustration: loke, world [of phenomena]

Knowing attachment in the world [of phenomena] as bondage [to individual existence], a person should train for its elimination.

Upadhiṁ viditvā saṅgo ti loke tasseva jantu vinayāya sikkheti. (SN i 117)

Illustration: loka, world [of phenomena]

For one who sees the origination of the world [of phenomena] according to reality with perfect penetrative discernment

lokasamudayañca kho kaccāna yathābhūtaṁ sammappaññāya passato

there is no view of nonexistence in regards to the world [of phenomena]

yā loke natthitā sā na hoti.

And for one who sees the ending of the world [of phenomena] according to reality with perfect penetrative discernment

lokanirodhaṁ kho kaccāna yathābhūtaṁ sammappaññāya passato

there is no view of existence in regards to the world [of phenomena]

yā loke atthitā sā na hoti. (SN ii 17)

Illustration: loke, world [of phenomena]

Having eliminated greed and dejection in regard to the world [of phenomena]

vineyya loke abhijjhādomanassaṁ. (MN iii 83-4)

Illustration: lokassa, world [of phenomena]

Standing at a respectful distance, Rohitassa, the young deva, said to the Blessed One:

• Is it possible, bhante, by travelling to know or to see or to reach the end of the world [of phenomena], where one is not born, does not age, does not die, does not pass away, and is not reborn?

Yattha nu kho bhante na jāyati na jīyati na mīyati na cavati na uppajjati sakkā nu kho so bhante gamanena lokassa anto ñātuṁ vā daṭṭhuṁ vā pāpuṇituṁ vā ti.

• As to that end of the world [of phenomena], friend, where one is not born, does not age, does not die, does not pass away, and is not reborn: I declare that it cannot be known, seen, or reached by travelling.

Yattha kho āvuso na jāyati na jīyati na mīyati na cavati na uppajjati nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī ti.

… However, friend, I declare that without having reached the end of the world [of phenomena] there is no putting an end to suffering.

na kho panāhaṁ āvuso appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmi

… It is, friend, in just this fathom-high carcass endowed with perception and mind that I make known the world [of phenomena], the origination of the world [of phenomena], the ending of the world [of phenomena], and the practice leading to the ending of the world [of phenomena].

Api cāhaṁ āvuso imasmiññeva vyāmamatte kaḷevare sasaññimhi samanake lokañca paññāpemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadanti.

The end of the world [of phenomena] can never be reached by means of travelling.
Yet without reaching the end of the world [of phenomena] there is no freedom from suffering.

Gamanena na pattabbo lokassanto kudācanaṁ
Na ca appatvā lokantaṁ dukkhā atthi pamocanaṁ.

Therefore, truly, one who knows the world [of phenomena] [according to reality], one of great wisdom, one who has reached the end of the world [of phenomena], fulfiller of the religious life, knowing the end of the world [of phenomena] [according to reality], inwardly at peace, longs not for this world or another.

Tasmā have lokavidū sumedho lokantagū vusitabrahmacariyo
Lokassa antaṁ samitāvī ñatvā nāsiṁsati lokamimaṁ parañcā ti. (SN i 62)

Illustration: loko, world [of phenomena]

• ‘Void [of personal qualities] is the world [of phenomena]’: on what grounds, bhante, is this said?

suñño loko suñño loko ti bhante vuccati kittāvatā nu kho bhante suñño loko ti vuccatī ti?

• Because, Ānanda, it is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood, therefore it is said that the world [of phenomena] is void [of personal qualities].

Yasmā ca kho ānanda suññaṁ attena vā attaniyena vā tasmā suñño loko ti vuccati.

And what, Ānanda, is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood?

Kiñca ānanda suññaṁ attena vā attaniyena vā:

The visual sense is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood

Cakkhuṁ kho ānanda suññaṁ attena vā attaniyena vā

Visible objects are void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood

rūpā suññā attena vā attaniyena vā

The visual field of sensation is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood

cakkhuviññāṇaṁ suññaṁ attena vā attaniyena vā

Visual sensation is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood

cakkhusamphasso suñño attena vā attaniyena vā

Whatever sense impression that arises due to visual sensation―whether pleasant, unpleasant, or neutral―is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood…

yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi suññaṁ attena va attaniyena vā…

… whatever sense impression that arises due to mental sensation―whether pleasant, unpleasant, or neutral―is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood

yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi suññaṁ attena va attaniyena vā. (SN iv 54)

Illustration: lokassa, world [of phenomena]

I will explain the origination and vanishing of the world [of phenomena]. Listen, pay careful attention, and I will speak.

Lokassa bhikkhave samudayañca atthaṅgamañca desissāmi taṁ suṇātha sādhukaṁ manasikarotha bhāsissāmī ti.

And what is the origination of the world [of phenomena]?

Katamo ca bhikkhave lokassa samudayo?

Dependent on the visual sense and visible objects, the visual field of sensation arises

cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ

The association of the three is sensation

tiṇṇaṁ saṅgati phasso

Sense impression arises dependent on sensation

phassapaccayā vedanā

Craving arises dependent on sense impression

vedanāpaccayā taṇhā

Grasping arises dependent on craving.

Taṇhāpaccayā upādānaṁ

Individual existence arises dependent on grasping;

Upādānapaccayā bhavo

Birth arises dependent on individual existence;

Bhavapaccayā jāti

Dependent on birth, there arises old-age-and-death, grief, lamentation, physical pain, psychological pain, and vexation.

Jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.

This is the origination of the world [of phenomena].

Ayaṁ kho bhikkhave lokassa samudayo.

And what is the vanishing of the world [of phenomena]

Katamo ca bhikkhave lokassa atthaṅgamo?

Dependent on the visual sense and visible objects, the visual field of sensation arises.

Cakkhuñca paṭicca rūpe uppajjati cakkhuviññāṇaṁ

The association of the three is sensation.

tiṇṇaṁ saṅgati phasso

Sense impression arises dependent on sensation.

phassapaccayā vedanā

Craving arises dependent on sense impression.

vedanāpaccayā taṇhā

But with the complete fading away and ending of this craving comes the ending of grasping.

tassāyeva taṇhāya asesavirāganirodhā upādānanirodho

With the ending of grasping comes the ending of individual existence.

upādānanirodhā bhavanirodho

With the ending of individual existence comes the ending of birth.

bhavanirodhā jātinirodho

With the ending of birth, old-age-and-death, grief, lamentation, physical pain, psychological pain, and vexation cease.

jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti

Such is the ending of this whole mass of suffering.

Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

This is the vanishing of the world [of phenomena]

Ayaṁ kho bhikkhave lokassa atthaṅgamo. (SN ii 73; SN iv 87)

Illustration: loko, world [of phenomena]

Where there is the visual sense, Samiddhi, where there are visible objects, the visual field of sensation, things known through the visual field of sensation, there the world [of phenomena] exists or the evidence of the world [of phenomena].

Yattha kho samiddhi atthi cakkhu atthi rūpā atthi cakkhuviññāṇaṁ atthi cakkhuviññāṇa viññātabbā dhammā atthi tattha loko vā lokapaññatti vā.

Where there is no visual sense, Samiddhi, where there are no visible objects, no the visual field of sensation, no things known through the visual field of sensation, there the world [of phenomena] does not exist or the evidence of the world [of phenomena].

Yattha ca kho samiddhi natthi cakkhu natthi rūpā natthi cakkhuviññāṇaṁ natthi cakkhuviññāṇa viññātabbā dhammā. Natthi tattha loko vā lokapaññatti vā. (SN iv 39)

Illustration: loke, world [of phenomena]

I will be free of the perception that “It is endowed with personal qualities” regarding the whole world [of phenomena]

Sabbaloke ca atammayo bhavissāmi. (AN iii 444)

Illustration: loke, world [of phenomena]

And what Ānanda, is the perception of disgust for the whole world [of phenomena]?

sabbaloke anabhiratasaññā

In this regard, Ānanda, for whatever in the world [of phenomena] there is clinging, grasping, obstinate adherence, stubborn attachment, and identification, a bhikkhu abides abandoning, not grasping.

ye loke upayupādānā cetaso adhiṭṭhānābhinivesānusayā te pajahanto viharati na upādiyanto. (AN v 111)

Illustration: lokasmiṁ, world [of phenomena]

Whatever they grasp in the world [of phenomena], by that very thing Māra follows a man. Therefore, knowing this, the bhikkhu, being mindful, should not grasp anything in the whole world [of phenomena].

Yaṁ yaṁ hi lokasmiṁ upādiyanti teneva māro anveti janatuṁ. Tasmā pajānaṁ na upādiyetha bhikkhu sato kiñcanaṁ sabbaloke. (Snp 1103-4)

➥ lokā: (main article see: loka)

Illustration: lokā, plane of existence

Those bhikkhus who have abandoned the five ties to individual existence in the low plane of existence (pañcorambhāgiyāni saṁyojanāni) will all arise spontaneously [in the higher planes of existence], there to attain nibbāna-without-residue, never to return from those worlds (anāvattidhammā tasmā lokā).

yesaṁ bhikkhūnaṁ pañcorambhāgiyāni saṁyojanāni pahīnāni sabbe te opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. (MN i 141)

Illustration: imaṁ lokaṁ, this [low] plane of existence

Those bhikkhus who have abandoned three ties to individual existence and have reduced attachment, hatred, and undiscernment of reality, are all once-returners, and, returning only once to this [low] plane of existence, will then put an end to suffering.

yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni rāgadosamohā tanubhūtā sabbe te sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. (MN i 141-2)

Illustration: lokaṁ, multi-universe system

With purified divine vision surpassing that of men, I survey the thousandfold multi-universe system.

evāhaṁ dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokaṁ olokemī ti. (AN i 282)

➥ lokadhātu: (main article see: loka)

Illustration: lokadhātu, multi-universe system

The ten thousandfold multi-universe system trembled, quaked, and shook.

dasasahassī lokadhātu saṅkampi sampakampi sampavedhi. (Vin.1.12)