Worldview:
Hinduism, Buddhism, and Christianity all have discussions about the destruction and creation of the world.
After the world has gone through a certain development process, there will be large-scale, destructive fires, floods, and wind disasters. When a destructive fire occurs, the world of sentient beings below the Light and Sound Heaven will be destroyed (floods and wind disasters will destroy the higher levels of the Pure Heaven and Fruit Heaven respectively).
Before the destruction occurs, all sentient beings that depend on the world will leave first. The order of destruction starts from hell, so hell will be the first to be vacant. The reason why the sentient beings in hell are vacant is that the human atmosphere has turned to kindness, people have practiced the Ten Virtues, and saints and gods have come to the human world to advocate meditation. Therefore, the number of people who have cultivated the second meditation and reborn in the second meditation heaven (that is, the Light and Sound Heaven) has increased greatly, and no one will fall into hell again. On the other hand, it is because the sins of the sentient beings in hell have gradually been paid off, and they have also been reborn in the human world one after another to practice meditation in the human world.
After the hell realm was vacant, the animals, hungry ghosts, and the heavens above the human world, including Brahma, were vacant one after another.
The vacant situation is:
After the sentient beings in the heavens have exhausted their blessings and died, they will be reborn in the human world. After obtaining a human body, they will cultivate the concentration of the second level of meditation and above, and then be reborn in the world of the Light Sound Heaven (or above).
Finally, the human world was also vacant. The second sun appeared in the world, and then it increased to six suns, causing a big fire, and the world below the Light Sound Heaven was all burned.
After the big fire, after a long period of time, the world below the Light Sound Heaven gradually formed again: the first to appear was the Brahma world.
When the Brahma world was formed, a sentient being who had exhausted his blessings and died in the Light Sound Heaven was reborn here. He still retained the characteristics of the Light Sound Heaven sentient beings who communicated with thoughts, ate joy, had a pure and luminous body, flew lightly, and had an extremely long life.
After living alone in the Brahma world for a long time, this sentient being gradually felt bored and longed for other sentient beings to be reborn in the Brahma world to accompany him.
When he had such a desire, another sentient being died from the Light and Sound Heaven and was reborn in the Brahma world. So the first one mistakenly thought that this was caused by his desire and had such a thought: "I am Brahma, Great Brahma, the Almighty, the Invincible, the Ruler of All Things; the Lord of the World, the Creator of All, the Lord of Transformation, the Ruler of All, and the Father of the Born and the Unborn."
The sentient beings who were born in the Brahma world later, whose lifespan and appearance were not as good as the first one, also thought that the first one was the creator, who could rule all things and had greater power.
Later, a sentient being who was born later in the Brahma world died after his blessings in the Brahma world were exhausted. He was reborn as a human in the human world. He practiced meditation diligently in the human world and gained the ability to know past lives. With this ability, he remembered his past life in the Brahma world. Then, he began to preach that the great Brahma king (the first sentient being born in the Brahma world) was indeed the creator, the ruler of all things, and was eternal, solid, and unchanging. We were all born from him. He was the father of all sentient beings who had been born and have not yet been born.
Once, the Buddha told the elder Firm that there was a monk with supernatural powers in the Sangha. He had a question in his mind. He thought: Where will the four elements of matter, earth, water, fire, and wind, which everyone talks about, end? So he used his supernatural powers to ask the gods in various heavens, but he could not get an answer.
One day, when he came to the Brahma world, the gods of the Brahma world told the monk that he should ask the great Brahma king, who is the creator and can give you the answer. So the monk found Lord Brahma and asked him for advice in public. However, Lord Brahma repeatedly answered him in front of all the gods, "I am Lord Brahma, there is no one more powerful than me... I am the creator of all things and the father of all living beings." The monk was of course not satisfied with such an answer, and repeatedly pointed out that Lord Brahma's answer was irrelevant, forcing Lord Brahma to pull the monk's right hand and go to a corner where there were no other Brahmas, and quietly told the monk, "I don't know the answer either! But the Brahmas all say that I am the creator and the wisest, and I can't show them that I don't know. You are really stupid enough. You don't ask the Buddha in the world, but come here to ask me. You should remember what the Buddha told you."
The first part of this story is taken from the Agama Sutra. According to the Buddhist view of dependent origination, even the world of heaven and earth on which we depend for survival is born of cause and condition and is impermanent and changing. It's just that the process of the world's formation, stability, collapse, and dissipation is very slow and difficult to calculate with days, months, and years.
For a long time, the sun rises from the east and sets in the west every day. We cannot imagine that this world will collapse one day. Even some sentient beings with the power of meditation cannot know the impermanence of this world. Therefore, it is easy to form the wrong view of "permanence" or part of permanence (referring to the creator Lord Brahma) and part of impermanence (created beings).
This story says that before the world is destroyed, the sentient beings that depend on this world will first be reborn in other worlds, showing the early Buddhist view of the interdependent relationship between sentient beings and the world they depend on.
According to this story, hell will indeed be vacant, and sentient beings in heaven or the three evil ways will also be vacant. They all come to the human world first, cultivate meditation in the human world, and then be reborn in the heaven of light and sound after death. The human world is like a relay station and a hub, showing the concept of early Buddhism that people are the center and emphasize the characteristics of human "Brahma".
The Agama Sutra records that the Buddha recalled his past life and said that he had been the Lord of Brahma in the past, but he still could not escape the impermanence and fall.
According to the records of the Middle Agama 154th Brahma Sutra, the Long Agama 5th Small Cause Sutra and the Anguttara 40th Chapter 1 and 3, the first human beings also came from the Light Sound Heaven. They were born from transformation rather than from the womb.
What the Buddha said about the cultivating of body and mind:
Those who have not practiced: When they are happy, they are attached to lust. When they suffer, they are sad and weep. When pleasant feelings arise, the mind becomes attached because of not cultivating the body. When painful feelings arise, the mind becomes attached because of not cultivating the mind. When the mind becomes attached to both pleasant and painful feelings, it is because of not cultivating the body or the mind.
Those who have practiced: When they are happy, they will not be attached to lust. When they suffer, they will not be sad and weep. When pleasant feelings arise, the mind does not become attached because of cultivating the body. When painful feelings arise, the mind does not become attached because of cultivating the mind. When the mind does not become attached to both pleasant and painful feelings, it is because of cultivating the body and the mind. "
- "Middle Length Discourses. 36th Mahasaccakasuttam"
A person who carries a lot of suffering and always stays with the suffering without breaking away from it or abandoning it will certainly never be happy.