The four types of universes are WRONG!
“The cosmos is neither finite nor infinite. The text does not specify what this is, but it may contain the view that the terms “finite” and “infinite” are not sufficient to describe the universe. Imagine a universe expanding at the speed of light. It is not infinite at any point, but since it is impossible to reach its end, it is not finite either.
‘nevāyaṁ loko antavā, na panānanto.
2.20.4
The ascetics and Brahmins who say this
Ye te samaṇabrāhmaṇā evamāhaṁsu:
2.20.5
The cosmos is finite, are wrong,
“antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā.
2.20.6
as well as those who say it
Yepi te samaṇabrāhmaṇā evamāhaṁsu:
2.20.7
The cosmos is infinite,
“ananto ayaṁ loko apariyanto”ti, tesampi musā.
2.20.8
and also those who say that
Yepi te samaṇabrāhmaṇā evamāhaṁsu:
2.20.9
The cosmos is both finite and infinite.
“antavā ca ayaṁ loko ananto cā“ti, tesampi musā.
2.20.10
The cosmos is neither finite nor infinite.”
Nevāyaṁ loko antavā, na panānanto’ti.
2.20.11
These are the four reasons relied upon by some ascetics and Brahmins to assert that the cosmos is finite or infinite.
Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti.
All of these four types of universes are false. Are wrong because a universe is conceived with “Anicca Saññā” and this understanding depends on our uppatti bhavaṅga and the “Kama Loka” with “Kāma Saññā” at the “Kāma Dhātu” stage. Each Citta arises from the initial Kāma-Dhātu stage with its characteristic “kāma saññā” and can then become even further defiling when Kāmaguṇa comes into play. Therefore, we can only understand these four types of universes with our “kāma saññā”.
For example, if we have realized that the universe is infinite, by holding on to this thought we create “Ditthi” for infinity. What binds us to an expanding universe in the next life. Conversely, if we think the universe is finite, then we create something that leads to rebirth in a shrinking universe.
If we do not reach for these four things, we will be freed from them.
Therefore, we are not even able to understand another kind of universe like these four at the Kāma-Dhātu stage with Citta, Cetasika and Rupa, the three Paramattha.
The purified state of mind will lead to a new reality. Nibbana is a “paramattha dhamma,” a different kind of reality.
According to Abhidhamma, there are four types of reality.
Citta paramattha
Cetasika paramattha
Rupa paramattha
Nibbana paramattha dhamma
As described in the analogy quoted by Yash, if there is no fuel, there is no fire in the universe, and that is exactly how one finds an Arahant after physical death in none of the three realms of Kama Loka, Rupa Loka, Arupa Loka because rebirth has stopped. Nibbāna, for me, therefore, means being freed from existential captivity or having erased the three (“san”>>”sam”) existential relationships. Liberation from samsaric captivity. It was very stupid of me to explain Nibbāna in the context of today’s sciences.
Therefore, I understand that Nibbāna is applicable only to the path (Magga Phala). Since “Viññāṇa-energy”, with IPS, PS cycles, in the entity Mind, arises through tanha. This then gives rise to the desire for sensual pleasures and to become or not to become. Moreover, that then keeps us trapped in the samsaric web of relationships, like threads in a spider’s web. Threads are like the three “San”‘s.
Therefore, I now see that achieving “final Nibbāna” is a purely mental phenomenon.
Question: how good the English translation of the Sutta portion is
Brahmajālasutta DN1, 3.1.3. The Cosmos is Finite or Infinite
