A Brahma-world where live radiant devas from whose bodies rays of light are emitted, like lightning. It belongs to the Rúpaloka and is in the plane of second jhána (Abhs. v.3; Compendium 138, n.4). The devas living there subsist on joy
(pítibhakkha) (S.i.114.; DhA.iii.258; J.vi.55). Their span of life is two kappas and there is no guarantee that a person who has been born there may not later be reborn in an unhappy condition (A.ii.127; but see Abhs. v.6, where their life-span is given as eight kappas). From time to time these devas utter shouts of joy saying "aho sukham, aho sukham." This sound is the best of sounds. These devas are completely enveloped in ease (sukhena abhisaññá parisaññá) (A.iii.202; D. iii.219). Their world forms the third station of consciousness (viññánatthiti), they are of uniform body, but their perceptions are diverse (ekattakáyá nánat-tasaññino) (A.iv.40, 401; D.ii.69; D.iii.253). During the periods of the development of the world many beings are born in the Abhassara realm and they are then called the highest of the devas, yet even they change their condition (A.v.60). In lists of devas (E.g., M.i.289) they are given below the Appamánábhá and above the Subhá.
Bodhisattas are sometimes born in the Ábhassara world (AA.i.73; J.i.406, 473; M.i.329; , MA.i.553; SA.i.162), but they are never born in Arúpa worlds even when they have developed Arúpa-jhánas. Baka Brahmá was born in Ábhassara after having passed through Vehapphala and Subhakinna, and it was then that he conceived the belief that he was eternal.
The Buddha visited him and convinced him of the error of his belief (J.iii.359). When the universe is dissolved after the lapse of a long epoch and is again evolved, beings are mostly born in the Ábhassara world. When, sooner or later, the world begins to re-evolve (vivattati), the Brahmavimána appears, but it is empty. Then some being or other, either because he has finished his life there or because his merit is exhausted, leaves the Ábhassara world and is reborn in the Brahmavimána. Others follow his example, and it is then that the first to be reborn in the Brahma-world thinks of himself as Brahmá, the eternal, etc. (D.iii.29).
When inhabitants of the Ábhassara-world are reborn as humans, their existence continues to be like that which they had in the brahma-world itself. As time goes on, however, they lose their qualities and develop the characteristics, both physical and mental, of human beings (For details see D.iii.84ff., PsA.253). Buddhaghosa (DA.iii.865) says that their birth on earth is opapátika (by spontaneous regeneration) and they are mind-born (manomaya).
On the occasions when the world is destroyed by fire, the fire spread up to the Ábhassara-world; when by water, the water rises to the Subhakinna; when by wind, the wind reaches to the Vehapphala (CypA.9).
According to Buddhaghosa (MA.i.29; VibhA.520; cp. DA.ii.510), the Ábhassaras are so called because radiance spreads from their bodies in all directions, like flames from a torch (dandadípikáya acci viya etesam sarírato ábhá chijjitvá chijjitvá patantí viya sarati visaratí ti Abhassará).
According to the scholiast of the Candábha Játaka (q.v.), beings who meditate on the Sun and Moon are born in this world. The Moon appears at the wish of the Abhassara Brahmás. See Candimá.