What
are the The Ten Worlds?
One way that Buddhism explains life is through
a concept known as "the ten worlds." These are ten states or conditions
of life that we experience within ourselves and are then manifested throughout
all aspects of our lives. Each of us possesses the potential for all ten, and
we shift from one to another at any moment, according to our interaction with
the environment. That is, at each moment, one of the ten worlds is being manifested
and the other nine are dormant. From lowest to highest, they are:
Hell -- This
is a state of suffering and despair, in which we perceive we have no freedom of
action. It is characterized by the impulse to destroy ourselves and everything
around us.
Hunger -- Hunger is the state of being controlled by insatiable
desire for money, power, status, or whatever. While desires are inherent in any
of the ten worlds, in this state we are at the mercy of our cravings and cannot
control them.
Animality -- In this state, we are ruled by instinct. We exhibit
neither reason nor moral sense nor the ability to make long-range judgments. In
the world of Animality, we operate by the law of the jungle, so to speak. We will
not hesitate to take advantage of those weaker than ourselves and fawn on those
who are stronger.
Anger -- In this next state, awareness of ego emerges, but
it is a selfish, greedy, distorted ego, determined to best others at all costs
and seeing everything as a potential threat to itself. In this state we value
only ourselves and tend to hold others in contempt. We are strongly attached to
the idea of our own superiority and cannot bear to admit that anyone exceeds us
in anything.
Humanity (also called Tranquillity) -- This is a flat, passive
state of life, from which we can easily shift into the lower four worlds. While
we may generally behave in a humane fashion in this state, we are highly vulnerable
to strong external influences.
Heaven (or Rapture) -- This is a state of intense
joy stemming, for example, from the fulfillment of some desire, a sense of physical
well-being, or inner contentment. Though intense, the joy experienced in this
state is short-lived and also vulnerable to external influences.
The six states
from Hell to Heaven are called the six paths or six lower worlds. They have in
common the fact that their emergence or disappearance is governed by external
circumstances. Take the example of a man obsessed by the desire to find someone
to love him (Hunger). When he at last does meet that person, he feels ecstatic
and fulfilled (Heaven). By and by, potential rivals appear on the scene, and he
is seized by jealousy (Anger). Eventually, his possessiveness drives his loved
one away. Crushed by despair (Hell), he feels life is no longer worth living.
In this way, many of us spend time shuttling back and forth among the six paths
without ever realizing we are being controlled by our reactions to the environment.
Any happiness or satisfaction to be gained in these states depends totally upon
circumstances and is therefore transient and subject to change.
In these six
lower worlds, we base our entire happiness, indeed our whole identity, on externals.
The
next two states, Learning and Realization, come about when we recognize that everything
experienced in the six paths is impermanent, and we begin to seek some lasting
truth. These two states plus the next two, Bodhisattva and Buddhahood, are together
called the four noble worlds. Unlike the six paths, which are passive reactions
to the environment, these four higher states are achieved through deliberate effort.
Learning -- In this state, we seek the truth through the teachings or experience
of others.
Realization -- This state is similar to Learning, except that we
seek the truth not through others' teachings but through our own direct perception
of the world.
Learning and Realization are together called the "two vehicles."
Having realized the impermanence of things, people in these states have won a
measure of independence and are no longer prisoner to their own reactions as in
the six paths. However, they often tend to be contemptuous of people in the six
paths who have not yet reached this understanding. In addition, their search for
truth is primarily self-oriented, so there is a great potential for egotism in
these two states; and they may become satisfied with their progress without discovering
the highest potential of human life in the ninth and tenth worlds.
Bodhisattva
-- Bodhisattvas are those who aspire to achieve enlightenment and at the same
time are equally determined to enable all other beings to do the same. Conscious
of the bonds that link us to all others, in this state we realize that any happiness
we alone enjoy is incomplete, and we devote ourselves to alleviating others' suffering.
Those in this state find their greatest satisfaction in altruistic behavior.
The
states from Hell to Bodhisattva are collectively termed "the nine worlds."
This expression is often used in contrast to the tenth world, the enlightened
state of Buddhahood.
Buddhahood -- Buddhahood is a dynamic state that is difficult
to describe. We can partially describe it as a state of perfect freedom, in which
we are enlightened to the ultimate truth of life. It is characterized by infinite
compassion and boundless wisdom. In this state, we can resolve harmoniously what
appear from the standpoint of the nine worlds to be insoluble contradictions.
A Buddhist sutra describes the attributes of the Buddha's life as a true self,
perfect freedom from karmic bonds throughout eternity, a life purified of illusion,
and absolute happiness. Also, the state of Buddhahood is physically expressed
in the Bodhisattva Way or actions of a Bodhisattva.
What
Is The Mutual Possession of the Ten Worlds?
The ten worlds were originally
thought of as distinct physical realms into which beings were born as a result
of accumulated karma. For example, human beings were born in the world of Humanity,
animals in the world of Animality and gods in the world of Heaven. In Nichiren
Daishonin's Buddhism, the ten worlds are instead viewed as conditions of life
that all people have the potential to experience. At any moment, one of the ten
will be manifest and the other nine dormant, but there is always the potential
for change.
This principle is further expressed as the mutual possession of
the ten worlds -- the concept that each of the ten worlds possesses all ten within
itself. For example, a person now in the state of Hell may, at the next moment,
either remain in Hell or manifest any of the other nine states. The vital implication
of this principle is that all people, in whatever state of life, have the ever-present
potential to manifest Buddhahood. And equally important is that Buddhahood is
found within the reality of our lives in the other nine worlds, not somewhere
separate.
In the course of a day, we experience different states from moment
to moment in response to our interaction with the environment. The sight of another's
suffering may call forth the compassionate world of Bodhisattva, and the loss
of a loved one will plunge us into Hell. However, all of us have one or more worlds
around which our life-activities usually center and to which we tend to revert
when external stimuli subside. This is one's basic life-tendency, and it has been
established by each individual through prior actions. Some people's lives revolve
around the three evil paths, some move back and forth among the six lower worlds,
and some are primarily motivated by the desire to seek the truth that characterizes
the two vehicles. The purpose of Buddhist practice is to elevate the basic life-tendency
and eventually establish Buddhahood as one's fundamental state.
Establishing
Buddhahood as our basic life-tendency does not mean we rid ourselves of the other
nine worlds. All these states are integral and necessary aspects of life. Without
experiencing the sufferings of Hell ourselves, we could never feel true compassion
for others. Without the instinctive desires represented by Hunger and Animality,
we would forget to eat, sleep and reproduce ourselves, and soon become extinct.
Even if we establish Buddhahood as our fundamental life-tendency, we will still
continue to experience the joys and sorrows of the nine worlds. However, they
will not control us, and we will not define ourselves in terms of them. Based
on the life-tendency of Buddhahood, our nine worlds will be harmonized and function
to benefit both ourselves and those around us.
What
Is The Oneness of Life and Its Environment?
The principle of the oneness
of life and its environment describes the inseparable relationship of the individual
and the environment. People generally have a tendency to regard the environment
as something separate from themselves, and from the viewpoint of that which we
can observe, we are justified in drawing this distinction. However, from the viewpoint
of ultimate reality, the individual and the environment are one and inseparable.
Life manifests itself in both a living subject and an objective environment.
"Life"
indicates a subjective "self" that experiences the karmic effects of
past actions. The environment is the objective realm where the karmic effects
of life take shape. Environment here does not mean one overall context in which
all beings live. Each living being has his or her own unique environment in which
the effects of karma appear. The effects of one's karma, both good and bad, manifest
themselves both in one's self and in the environment, because these are two integral
phases of the same entity.
Since both life and its environment are one, whichever
of the ten worlds an individual manifests internally will be mirrored in his or
her environment. For example, a person in the state of Hell will perceive the
environment to be hellish, while a person in the world of Animality will perceive
the same environment as a jungle where only the strong survive. This idea has
important implications. First, as already mentioned, we need not seek enlightenment
in a particular place. Wherever we are, under whatever circumstances, we can bring
forth our innate Buddhahood through the Buddhist practice, thus transforming our
experience of our environment into the Buddha's land. This is an act of freedom
whereby we liberate ourselves from control by circumstances. For example, if we
sufficiently elevate our condition of life, we will not be crushed by adversity
but can command the strength and wisdom to use it constructively for our own development.
Moreover,
as we accumulate good karma through Buddhist practice, the effects of the karma
will become apparent not only in ourselves but also in our environment, in the
form of improved material circumstances, greater respect from others, and so forth.
From
this standpoint, one's environment stretches out to encompass the whole dimension
of space. Our enlightenment is therefore not confined to ourselves but exerts
an influence on our families, communities, nations, and ultimately all humanity.
The principle of the oneness of life and its environment is the rationale for
asserting that the Buddhist practice of individuals will work a transformation
in society. Buddhism expands the entire reality of life and shows the way to live
a winning life -- the most fulfilled existence.
How
are we responsible for our own karma? And can we change it?
The question
of destiny or karma has greatly preoccupied philosophers in both the West and
the East. One Western theory is that when we are born our lives are like a sheet
of paper on which nothing is written. Each life then develops as a result of its
surroundings and the forces acting on it - parents, friends, society, the dominant
culture, and so on.
Buddhism, however, teaches the eternity of life; that we
have lived countless lives already. This means that we are not born as blank pages,
but pages on which countless impressions have already been made. According to
Buddhism, life is forever existing in the cosmos; sometimes it is manifest and
sometimes latent. Just as when we sleep and then awaken; our conscious mind awakens
and our body feels refreshed. Between the sleeping and awakening, our consciousness
carries on in a sub-conscious state. Similarly one's life continues eternally
in alternating states of life and death. Death is as much a part of living as
sleep is part of the process of living.
Karma is thus the accumulation of
effects from the good and bad causes that we bring with us from our former lives,
as well as from the good and bad causes we have made in this lifetime, which shapes
our future. Karma is a Sanskrit word that means 'action'. Karma is created by
actions - our thoughts, words and deeds - and manifests itself in our appearance,
behavior, attitudes, good and bad fortune, where we are born or live - in short,
everything about us. It is all the positive and negative influences or causes
that make up our complete reality in this world.
Unlike some other philosophies
though, Buddhism does not consider one's karma or destiny to be fixed; since our
minds change from moment to moment, even the habitual and destructive tendencies
we all possess to varying degrees can be altered. In other words, Buddhism teaches
that individuals have within themselves the potential to change their own karma.
All that we do in one lifetime affects the negative and positive balance of
our karma. For example, if we are born poor in this lifetime and spend our life
giving to others whatever we can give, we are making causes to change the negative
karma of being poor. On the other hand, if we spend our life envying or hating
or even stealing from others, we are adding to our negative balance of karma.
Buddhism
teaches we have all amassed karma throughout countless lives and that we not only
experience the effects of this karma now, but we continue to recreate it. However,
the Buddhism of Nichiren Daishonin teaches that there is an area of our life that
is more profound than our karma - our Buddhahood or Buddha nature. The purpose
of our Buddhist practice is to reveal this area and to allow its pure life force
to purify our lives and change our karma at the deepest level.
As SGI President
Daisaku Ikeda explains: "It is the Buddhism of Nichiren Daishonin that enables
the pure life force of the Buddha state, which has existed within us since time
without beginning, to well forth in unceasing currents. It changes all the tragic
causes and effects that lie between and unveils the pure causes and effects which
exist from the beginningless past towards the present and the future. This is
liberation from the heavy shackles of destiny we have carried from the past. This
is the establishment of free individuals in the truest sense of the term."