Doubt is the source of fundamental delusion in life; it is what Buddhism calls fundamental darkness. It gives rise to anxiety and drags us into the depths of despair. Faith, meanwhile, is the struggle against the doubt that resides within our hearts. The power to win in that struggle comes from chanting Nam-myoho-renge-kyo. A true champion is therefore someone who puts prayer first.

Before I go any further I should make it clear that I do not doubt the benefit of practicing Nichiren Buddhism, but I do have to question some of the dogma associated with it and perpetuated to this day. For a long time I have felt almost guilty for harbouring what might be called doubt regarding some of the dogma of the SGI. Then, two things happened – an aircraft needed inspecting, and I listened to the Dalai Lama.

First, the microlight aircraft I share with a friend is due it’s annual airworthiness inspection today. Aircraft designers are clever folk. And so are the people who inspect them for safety. One could say I have faith in them. Once the inspection is completed next week, would I then fly the plane without doing my own thorough daily inspection? Hell, no. How foolish would I be to entrust my life to a contraption the integrity of which I have not personally investigated?

Second, I listened to the Dalai Lama talk about doubt, scepticism and investigation, and how these states of mind were important in Mahayana buddhism;

Unless you find something through investigation, you do not want to accept it as fact.

Even Daisaku Ikeda talks about;

Faith in Buddhism is not blind faith that rejects reason. It is in fact a rational function, a process of the cultivation of wisdom that begins with a spirit of reverent searching.

I have a seeking mind. A great interest in “why” as well as “how”. When Nichiren writes that something is so, I have to know why and how he arrived at that conclusion.

Doubt that is not acted upon becomes nagging. This is negative and distracting to clarity of thought. Doubts must be acted upon and investigated to obtain clarity and satisfaction. This is the basis for reason. Doubts that are ignored or, through religious practice or causal fallacy, erroneously rationalised are the basis, I would argue, for faith and superstition.

For example. Nichiren says only the Lotus Sutra should be practiced. Nichiren also recommends chanting Nam-Myoho-Renge-Kyo. I chanted and my leg got better. Therefore only the Lotus Sutra should be practiced.

A teaching for me has to be like the aircraft. Investigated, with great reason and skill, leaving no doubt as to the efficacy of the object of enquiry. Only then can I take faith in it’s ability to fly.

Ah, you say, Shariputra was “able to gain entrance through faith alone”. Well, good for him – how joyous! Unfortunately, I’m not Shariputra, and Shariputra did not gain entrance to the Buddha way by chanting Daimoku. There is no evidence to suggest otherwise.

Nichiren’s environment

Since I began this blog, and began investigating with more determination Nichiren’s ideas I have come up against several instances where there seems to have been leaps of logic.

For me, Nichiren has to be put into historical context. Mediaeval Japan was a world full of superstitious nonsense, and Nichiren was not immune to this. Kamakura period Buddhism was incredibly politicised, and again Nichiren had to operate within this environment. That he attracted a number of Samurai followers was no coincidence – they would have been necessary for his survival.

Despite his incredible achievements, Nichiren was low born, and essentially self taught. His incredible odyssey of learning that spanned 15 years did nothing to automatically grant him any prestigious position.

The natural disasters that had struck Japan, and the threats of foreign invasion served only to solidify his conviction that all other faiths being supported by the government of the time were erroneous and only served to bring ruin upon the nation.

It was Nichiren’s way, or the highway. His rhetoric was bold and uncompromising. It had to be. Any other approach would have been completely ineffective in a feudal society. There was no room for compromise. The times were utterly ripe for the creation of causal fallacies to emerge, and emerge they did in bucket loads.

The entire populace of Japan has in fact [slandered Nichiren and] had their heads broken. What else do you think caused the great earthquake of the Shoka era [1257] and the huge comet of the Bun’ei era [1264]?

Scriptural meanderings

There’s nothing worse, in my view, than being told by your mentor that something is so, because the Buddha said this, or that, and when you go to check the validity of his claim, you find it is indeed not so at all, or only partially so.

For example, in Sage and an Unenlightened Man, Nichiren writes

And in addition, we have the warning delivered in the ‘Simile and Parable’ chapter in the second volume, ‘desiring only to accept and embrace the sutra of the great vehicle and not accepting a single verse of the other sutras’.

This has to be placed in the context of the surrounding passages, which although I have redacted a little for clarity, this text clearly demonstrates the true meaning of them:

Nichiren can be very selective in what he shares with the reader at times. It would have been just as easy to use only the first four lines of this excerpt to justify the Lotus Sutra only being taught to those of great wisdom. The verse Nichiren actually took this except from is actually talking about monks who seek the law ‘for the sake of comprehensive wisdom’. Make of that what you will, but I fail to see how it applies to unenlightened folks of the Latter Day!

There are numerous other examples I have encountered when reading various Gosho over the past few years, but have not documented. There would be little point in trying to make a big deal out of something that can only be expected, given Nichiren’s circumstances. I just feel that Nichiren was so convinced about the exclusive supremacy of the Lotus Sutra that he got a little carried away at times.

Gratitude for Nichiren Daishonin

I feel I should add at least a footnote, to demonstrate my deepest gratitude to Nichiren Daishonin for his efforts. In no way do I intend to slander Nichiren, who’s heart in my mind at least was pure. His life stands testament to the power of non violent opposition to corruption and oppression of the people. His teachings are still very valuable, and in many cases quite beautiful in demonstrating compassion to all.

I am reminded of the story in Letter to the Sage Nichimyo of the boy Snow Mountains who gave up his life to feed the demon with his own body to hear the full teaching “All is changeable, nothing is constant. This is the law of birth and death. Extinguishing the cycle of birth and death, one enters the joy of nirvana”. Here Nichiren aludes to the most basic of Buddhist concepts of non-permanence and emptiness. He clearly sees the importance of including the foundations of Buddhism in his poetic moments, and this is something I will return to.

Only the ship of Myoho-renge-kyo enables one to cross the sea of the sufferings of birth and death.

One of the things I find hardest to accept is the Daishonin’s complete refusal to accept any other Sutras as being of any value. He’s not just saying that Nam-Myoho-Renge-Kyo is the express lane to revealing your own buddhahood – he is saying it’s the ONLY way. In this Gosho, the Universal Salty Taste is likened to the truth of the Mystic Law revealed in the Lotus Sutra.

The six flavours

Nichiren begins by describing the six flavours (subtle [savoury?], salty, pungency, sourness, sweetness and bitterness). He goes on to state that even to prepare a meal that employed a hundred flavours, if it lacked the addition of salt then it would not be fit for a king.

It is interesting that Nichiren chooses to say a hundred flavours, as this is the number of the mutual possession of the Ten Worlds that go to make up Ichinen Sanzen. Without the salt, or in this case, the world of Buddhahood, then Ten Worlds would have no great purpose. Life would become a painful austerity without any hope of freedom from the sufferings of birth, old age, sickness and death.

The eight mysterious qualities of the ocean

Nichiren characterises the ocean – the storehouse of the salty taste – in eight ways:

• It gradually becomes deeper
• Becomming deeper, its bottom is hard to fathom
• Its salty taste is the same everywhere
• Its ebb and flow follows certain rules
• It contains various treasure storehouses
• Creatured of great size dwell in it
• It refuses to store corpses
• It takes in all rivers and heavy rainfall without changing size

At this point Nichiren takes the following passage from Chapter 39 of the Nirvana Sutra:

O good man! It is the same with the Great Nirvana Sutra, which is inconceivable. For example, this is as with the eight things which are inconceivable. What are the eight? They are: 1) by degrees the deepness increases; 2) it is deep and the bottom is difficult to gain; 3) sameness obtains as in the case of the salty taste [of the ocean, which is everywhere salty]; 4) the tide does not exceed the boundary line; 5) there are various storehouses of treasure; 6) a great-bodied being lives therein; 7) no dead bodies are to be found there; all rivers and great rains flow in, but the volume of water neither increases nor decreases.

and asserts that they apply to the Lotus Sutra, and not the Nirvana Sutra, where they are clearly written.

It gradually becomes deeper – Nichiren then goes on to use the above passages to explain how the Lotus Sutra leads all people to Budhahood, regardless of their capacity for understanding.

Becoming deeper, its bottom is hard to fathom – the Lotus Sutra can only be understood and shared between Buddhas. This explains one of the essential aspects of the Lotus Sutra in that it cannot be fully understood by our wakeful consciousness. That is to say, that to believe the Lotus Sutra is not so much an act of studying, consciously assimilating, and benefiting from practices – but one of faith.

Its salty taste is the same everywhere – Here, Nichiren compares all rivers, which contain no salt, to all sutras other than the Lotus, which offer no way to attain enlightenment. However, the Nirvana Sutra only refers to the salty taste of the ocean as being uniform – All beings possess the Buddha Nature and ride in one vehicle. That is to say, that there is one Emancipation. It doesn’t come in different flavours. The Nirvana Sutra is not saying that all other teachings are worthless – just that there is only one state of Buddhahood. This vexes me. Also, it is the function of the rivers to carry minerals, including salt, into the oceans. So, without them, there could be no ocean.

Its ebb and flow follows certain rules – Nichiren asserts upholders of the Mystic Law who even though they were to lose their lives would attain the stage of non-regression. The Nirvana Sutra’s the tide does not exceed the boundary line seems to have been inverted to mean the tide does not recede past a certain point. The Nirvana Sutra actually states with regard the ebb and flow:

Fourth, the tide does not cross the boundary line. In this, many prohibitions suppress the bhiksus (Buddhist monks). There are eight impure things which they must not keep. It is as when stated that my disciple well upholds, recites, copies, expounds and discriminates this all-wonderful Great Nirvana Sutra and that he does not transgress against it, even if it meant losing his life. That is why we say that the tide does not overstep the boundary line.

This means that those stood on the shore must come to the emancipation of the Law by upholding, reciting, copying, expounding etc. The ocean will not come to them, because Buddhahood is eternal and unchanging – it does not come to those who do not carry out the practices listed.

It contains various treasure storehouses – Nichiren cites countless practices and good deeds of all the Buddhas and bodhisattvas, and the blessings of the various paramitas being contained in the Mystic Law. Again, the Nirvana Sutra contains a somewhat more verbose list of benefits including the Eightfold Path.

Creatures of great size dwell in it – here Nichiren’s description appears to fit more easily with the Nirvana Sutra by stating that the Buddhas’ and Bodhisattvas’ great bodies, great aspiring minds, great distinguishing features, great evilconquering force, great preaching, great authority, great transcendental powers, great compassion, and great pity all arise naturally from the Lotus Sutra. The nirvana Sutra says unhindered, of the fact that all beings are taken in, meaning that all the great acts of the Buddhas and Bodhisattvas are manifestations of Buddha Nature.

It refuses to store corpses – Nichiren says here that with the Lotus Sutra one can free oneself for all eternity from slander and incorrigible disbelief. The Nirvana Sutra says however:

The dead body is none other than the icchantika, the four grave offences, the five deadly sins, slandering the vaipulya, delivering sermons wrongly or unlawfully. The person stores up the eight impure things; he wilfully uses what belongs to the Buddha and the Sangha; he does what is unlawful [i.e. against Dharma] in the presence of the bhiksus and bhiksunis [monks and nuns]. These are the dead bodies. The Great Nirvana Sutra is away from any such. That is why we say that there remains no dead body there.

Again, the Nirvana Sutra is worded in such a way as to imply that the Nirvana does not comprise those things classified above as dead bodies. Nichiren, applying this text to the Lotus Sutra puts a more positive spin on it, implying the Lotus Sutra doesn’t simply remain pure of dead bodies, but also offers one the facility to free oneself from the practices that would otherwise prevent emancipation.

It takes in all rivers and heavy rainfall without changing size – Buddhahood is boundless. Nichiren uses the word Universality. The Nirvana describes it as no beginning and no end, being non-form, non-action, being Eternal, not being born, and not dying. It is this essentially empty nature of Buddhahood that makes it infinite in its reach – thus Universal in nature. As we have already found, Buddha nature exists in all phenomena.

A tub of brine

Nichiren then begins to examine what it means to slander, persecute or otherwise harm a votary of the Lotus Sutra. He uses the example of the brine in a jar of pickles. Although trapped in the jar, the brine will ebb and flow in concert with the ebb and flow of the ocean. Therefore to condemn one who upholds the Lotus Sutra is the same as condemning the Thus Come One Shakyamuni himself.

The final passage implies that Nichiren was undergoing great persecution at the time, as he asks when the ten demon daughters will fulfil their promise (made in chapter 26 of the Lotus Sutra) to split the head of one who persecutes a follower of the Lotus into seven pieces. He goes on to cite Ajatashatru as an example of this kind of retribution who broke out in sores after imprisoning King Bimbisara.

Conclusions

I am really clueless as to how these passages from the Nirvana have found their way into this Gosho. While I can understand his use of the Metaphor’s in the Nirvana Sutra, his decision to commandeer something clearly written in another Sutra confuses me, particularly when his later criticism and analysis of other texts is so detailed and painstaking.

I’m placing this critique here so I can refer back to it at a later time.

Oh boy, where do I start on this one? This topic has fuelled no end of internet flame wars due to people’s inability to step outside of their particular dogma. I think the argument is complex and based on several issues;

• What is the Gohonzon, specifically
• How can we disrespect the Gohonzon
• Who has the right to copy Gohonzon
• Will a copied Gohonzon work?

What is the Gohonzon

I’m going to assume that the readers knows the superficial answer already, but I’ll repeat myself for the sake of clarity. The Gohonzon is the paper scroll that we chant to in our daily practice. The Gohonzon is the mandala Nichiren inscribed for all humanity. The Gohonzon is the clear mirror, in which we can view the reality of our own entity. The Gohonzon’s properties to help us view our Buddhahood are no different from a mirror’s ability to show us our reflection. It has no intrinsic power of its own beyond this facility.

The Gohonzon is NOT an occult talisman, lucky charm or other item of witchcraft of voodoo. The Dai Gohonzon in Japan holds no more power to reflect my Buddhahood than the copy (and it is a copy, let’s not forget that) in my Butsudan from the SGI.

In terms of the Threefold Truth, the Gohonzon’s appearance is the beautiful paper scroll printed with Nichiren’s inscriptions – the nature of the Gohonzon is to connect us with our Buddhahood and our Ichinen Sanzen when we chant before it with firm faith in the power of Nam Myoho Renge Kyo.

The Gohonzon is nothing more than this. If you disagree with any of the above, then you had better stop reading, because you won’t like the rest of what I have to say.

How can we disrespect the Gohonzon?

I’m not entirely sure how you can disrespect a piece of parchment or paper, but even if you could, is this the same as slander?

If a person fails to have faith but instead slanders this sutra, immediately he will destroy all the seeds for becoming a Buddha in this world… …When his life comes to an end he will enter the Avichi hell

These are Shakyamuni’s words from the Lotus Sutra. They apply to the Lotus Sutra, not the Gohonzon that elucidates the Ceremony in the Air and our devotion to the Lotus Sutra. How can these words apply to the Gohonzon created by Nichiren more than 2000 years after Shakyamuni’s passing?

The Lotus Sutra and the Gohonzon are a teaching and a concept respectively – they are not the impermanent object we attach ourselves to in the butsudan, they are essentially emptiness – non existense.

While it is possible to slander a teaching or a concept, you cannot slander a bit of paper. What you can do is upset a lot of people’s ego’s by allowing them to witness you disrespect a sacred object. We’ve all seen this occur (thinking of the anti-islamic Mohammad cartoons). By publicly desecrating a Gohonzon you can cause massive negative Karma, I’m sure, but I don’t think you will irrevocably scorch your seeds of Buddhahood!

I’ll recount a story I heard from a reliable friend. Someone who had come to the UK seeking asylum (his life was under threat in his home country) took up the practice while in the UK. During his stay he suffered health problems, but ultimately lost his fight to stay here and was due to be deported. In the period before he was finally ejected from the UK, he was sharing a tiny room with another deportee. It was so tiny that every night they had to pack all of their daytime kit away to make room for their sleeping mats.

So this guy was unrolling his Gohonzon every day, chanting to it, rolling it back up again to go to sleep. Now at some point he recounted to his leader how tough things were, and that he was having to roll up his Gohonzon every day. His leader looked at him with incredulity, berated him for disrespecting his Gohonzon and instructed him to hand the Gohonzon to the Chapter leader for safe keeping!

So there is this guy, fighting for his life, and now chanting to a blank spot on the wall. If this doesn’t demonstrate an utter lack of compassion, then I don’t know what does. My friend told him to get his Gohonzon back, pin it to the wall, and chant to it for all he was bloody worth! Today, I’m glad to say the gentleman seeking asylum is now settled as a UK resident despite the dogmatic reaction of one SGI leader.

Which way do you burn your incense sticks in front of the Gohonzon, left to right? Do you ever turn your back on the Gohonzon when in a discussion meeting (hard if it’s a small room!)? Do you have any pictures on the wall above the Gohonzon? This is all superstitious nonsense.

A Gohonzon is manifest impermanence! Show it the same respect you would a picture of a loved one, but don’t start imbuing it with juju powers.

Who has the right to copy Gohonzon

In many ways, this is tied up with whether you believe the Heritage of the Law is embodied in the High Priest of the Nichiren Shoshu priesthood, or not. I don’t. In fact, if Nichiren himself actually made this clear then I wouldn’t be practicing his Buddhism. To interpose a priest class between humanity and enlightenment is so utterly against the Dharma as to be non Buddhist!

So, who should be able to copy and confer Gohonzon? Nichiren Shoshu? The SGI? Fred Bloggs with his $50 inkjet printer? All three, I believe. Did Nichiren ever imagine there would be seven billion people on earth? Nichiren would use every means at his disposal to support the bodhisattva’s of the earth – he certainly wouldn’t cut off those with a seeking spirit. The reason that the power to copy and confer Gohonzon has been so closely controlled is, well, CONTROL!

There are now so many historical Gohonzons available on the web, the choice is bewildering. This situation isn’t going to change. I would argue that this situation is the manifest effect of the causes made by a priesthood that decided to keep the Gohonzon from the world. The people who uploaded the Gohonzons to the internet didn’t do so with devilment in their hearts. They did it in the genuine hope to inform others, generate interest, and assist the practice of lay believers in Nichiren’s Buddhism.

If I visited another practitioner, and found a different Gohonzon in their butsudan, I wouldn’t dream of questioning their choice! Why would a lovingly made home made Gohonzon be any less effective than the somewhat economic scroll from the SGI? Arguably, the only thing you are going to miss out on by doing it all on your own is guidance and support from others. Although internet forums have largely nullified that argument, there is still no replacement in my view for a good group discussion meeting.

I also don’t see any evidence of the Gohonzons available on the web being desecrated. Come to think of it – the Lotus Sutra has been available in so many different formats for so many years, and yet I don’t see people burning it in the street, or otherwise trying to disrespect it. No, the whole motive behind dissuading people from copying the Gohonzon is CONTROL.

The question of whether to photograph or video someone else’s personal Gohonzon is a more personal one. Clearly, a Gohonzon that is actively used becomes a deeply personal thing, and I would respect the owner’s wishes, and would expect other’s to respect mine where photography is concerned.

Personally, if a member of my family wanted a picture of me with my Gohonzon, I wouldn’t refuse – it is respectful, and it would be mean to refuse. However, if we were having a party, I wouldn’t want a photo of people who are worse for wear grinning inanely in front of an open butsudan. Not because of any occult, juju retribution – it would just feel like I am taking the piss out of something I care about.

Will a copied Gohonzon work?

So now we get down to the real nub of the issue. This “one true Buddhism” stuff really gets tiresome. I mean, haven’t Nichiren Buddhist movements learnt anything from the disaster of Churchianity? I just watched a Youtube video of an Anti-SGI Japanese guy ranting on about the quality of the paper, and the printing method used – sadly, this chap is as deadly serious as he is deluded.

So, to answer the question, Yes! Why wouldn’t your home made Gohonzon work? It is paper, and ink, and it presents the correct image to your eye – just like the Nikken Gohonzon, just like the SGI Gohonzon. What’s missing (apart from any priesthood voodoo juju)?

My Gohonzon is better than your Gohonzon. My dad is bigger than your dad. The delusion of people who come up with this stuff is beyond me in so many ways I can’t begin to explain. I’m aware of SGI members who discarded their Nikken (Priesthood) Gohonzon for the SGI’s Nichikan one. There can only be three reasons for doing this

1. The member thinks Nikken is a slanderer, and so doesn’t want to be reminded of him when chanting (the member’s own desires and ego are causing the distraction).
2. The member thinks the Gohonzon won’t work in some way because nasty evil Nikken created it (the member is deluded by voodoo juju).
3. The member thinks the Gohonzon won’t work in some way because Nikken made technical errors (I’ll rule this one out as it’s pretty clear the Nikken Gohonzon is not a cock up).

How do you know, for a fact, that the guy who created your copy of the Gohonzon (regardles of your flavour of Nichiren Buddhism) didn’t have some deep dark secret? Maybe he had just been to the toilet and didn’t wash his hands? Maybe the guy who made the guillotine to trim it is a murderous psychopath. Maybe the iron the guillotine came from was fired by coal mined by child slaves? What I’m saying is, provided the pictograph of the Gohonzon is accurate enough to perceive the characters, then this is all that matters. Nothing is free from the Ten Worlds, remember? Even your Gohonzon!

A popular analogy is to consider a piece of music that moves the heart of all humanity. The sheet music itself could be transcribed any anyone, even the most evil human being alive, and yet when this music is placed before an orchestra the end result is the same – the music will still move people’s hearts.

I’ll take a Nikken Gohonzon, and I’ll chant to it, and I will pray for Nikken to remember that the Dai Gohonzon he is babysitting is the property of ALL HUMANITY. When one places the dogma of the priesthood, the SGI, or the Lotus Sutra itself above compassion for humankind, then one is on the path to ignorance and fundamental darkness.

If Nichiren could have seen me when I started to practice, he would have known my genuine intent. I read Vol 1 of WND and a boat load of other material, and chanted every day. I was totally averse to the SGI for a long time due to the bad press I had read. If Nichiren could have seen the beautiful quality of the Gohonzon I made for myself, he would surely not have snatched it from my hands and torn it up.

In fact, Nichiren would have seen me using my home grown Gohonzon to make great strides in my life, digging myself out of a lifetime of anxiety and self doubt, and going on to getting my pilot’s license. So frankly, I have first hand experience and proof of Nichiren’s Buddhism, without any help from the SGI. I’m also happy to report that since enshrining my SGI Gohonzon I have continued to overcome various obstacles in my life, and have a great circle of friends in faith.

Nam Myoho Renge Kyo

The picture I have chosen to introduce this article is a three dimensional fractal. Hopefully it can demonstrate how a simple universal truth (in this case, a mathematical construct) can give rise to all the beauty and complexity we perceive as reality. Ichinen Sanzen is the Buddhist theory that describes that reality.

Despite having written at length regarding the Ten Worlds, the Ten Factors and Three Realms, it is almost inevitable that my words alone will only have provided the briefest overview of the theoretical components that  together form the theory of Ichinen Sanzen – three thousand realms in a single moment of life.

There are many discourses that serve to explain Ichinen Sanzen by way of a posthumous analysis of various situations and events. You must have read them – e.g. Peter got out of bed, made breakfast, received a letter through the door that turned out to be his divorce papers – and then follows a detailed description of how each moment of this sequence of events relates to the Ten Worlds, Ten Factors and Three Realms.

This kind of thought exercise is all well and good, but in doing so, we are only deriving a self satisfied theoretical understanding of what might have been Peter’s Ichinen Sanzen, without any practical benefit or method of observing or influencing it in real time in our own lives.

For example, with spanners, and screwdrivers you might strip down an aeroplane to its constituent parts, but staring at the thousands of bits and pieces for a lifetime will bring you no nearer to being able to fly safely from A to B or to understanding the theory of flight.

Just like the Ten Worlds, Ten Factors, and Three Realms, in and of itself Ichinen Sanzen doesn’t provide us with the mechanism for applying mindfulness in daily life. Now let’s begin exploring how Nichiren Daishonin incorporated it into our daily practice.

Theoretical Ichinen Sanzen

The theory of Ichinen Sanzen arguably first came into being in China when Chih-i (538-597 CE), the great Buddhist philosopher of the Madhyamaka, set forth on systematising the Buddhist teachings from India. Despite being the fourth patriarch of the T’ien-t’ai school of Buddhism, Chih-i is generally accepted as the de-facto founder of that school. He is often referred to simply as the great teacher T’ien-t’ai.

Chih-i of the T'ien-t'ai school

In his work, Chih-i had to overcome the negative and nihilistic dialects that earlier Indian teachers such as Nagarjuna used, and instead prepared his material using more positive language that was preferred by the Chinese. Ichinen Sanzen effectively arose from the concepts of dependant origination (cause and effect), emptiness (nature) and impermanence (appearance).

Chih-i interpreted Nagarjuna’s teachings on the nature of emptiness from a different perspective. Chih-i taught that emptiness (nature) and impermanence (appearance) are merely two aspects of the ultimate truth – the middle way. Indeed, Chih-i taught there is no other reality than the middle way (the world we experience).

So, while both Chih-i and Nagarjuna viewed the ultimate truth of all phenomenon as enlightenment, it was Chih-i who explained this in terms of all phenomena being in harmony with one another, and perfectly integrated – at least in language that we would understand more readily.

This harmony and integration gives rise to the concept of mutual possession, which is essentially an expansion of dependent origination. Mutual possession, as we have already covered gives rise to the unavoidable logical conclusion that Buddha is all phenomena, including you and I – that emptiness itself is Buddhahood.

I’m not sure if Great Concentration and Insight is where Chih-i first elucidated the theoretical Ichinen Sanzen, but here it appears thus:

A mind by nature contains ten worlds of living beings. Since these ten worlds contain one another, there exist 100 worlds in one mind. Furthermore, each of these 100 worlds consists of “three realms,” that is to say, living beings, the land on which they live, and the five aggregates of living beings. They also possesses “ten factors”. Thus, 30 modes of existence are in one world and 3,000 modes of existence are in 100 worlds. In short, 3,000 modes of existence are contained in the mind at any given moment. When there is mind, even for a momentary flash, 3,000 modes of existence are in it… Thus a mind is unfathomable.

And there is the crux of the issue – the mind is unfathomable! So, what’s the point of Ichinen Sanzen if all it really concludes is that the mind is unfathomable?

Of cats trapped in boxes

Although it is often written that the number of three thousand realms is specific and not arbitrary, this is true only insofar that it comprises the theories of its component parts (which we have already covered). For example, if one were to treat the first of the three realms (the five components) verbosely, then we might truly be looking at several thousand realms.

What if one formulated other divisions within the realm of society or environment, for example, or indeed if the Avatamsaka Sutra (Flower Garland) had depicted eighteen Dharma Realms instead of ten, then future theories would quite rightly have derived an even higher number of realms in a single life moment.

The point I’m trying to make is that the specific number of three thousand is not pivotal in the practical application of Ichinen Sanzen – it has only theoretical relevance in serving to demonstrate that our unenlightened seventh consciousness (our waking self) has no hope of grasping, from moment to moment, the innermost workings of our mind.

Schrodinger's Cat in a Box Experiment

Austrian physicist Erwin Schrödinger in 1935 devised a thought experiment in which a cat was placed into a box along with aparatus designed to release poisonous gas upon the decay of a single atom of a radioactive element. Of course, the experiment was only theoretical, but it demonstrated perfectly the inability of the observer to determine the state of what is essentially a dynamic quantum system.

The difference between the cat’s experience and the external observer’s experience (from a relational interpretation of the system) parallels the difference between how our Buddhahood or ninth consciousness, and our ego, or seventh consciousness both perceive our phenomenal being.

To the observer of the box (or in other words, to the conscious ego attempting to observe the mind) the cat’s state is indeterminate – and just as the cat is simultaneously both dead and alive, so our mind simultaneously comprises three thousand realms.

It is this superposition of states that we simply cannot observe until the box is opened. Of course, the cat in the box (representing our Buddhahood) knows full well whether it is alive or dead. This extends my metaphor whereby to grasp the true state of our life at any moment is only possible from our enlightened state, or Buddhahood.

The final passage demonstrates clearly what Chih-i was trying to explain:

When there is mind, even for a momentary flash, 3,000 modes of existence are in it… Thus a mind is unfathomable.

The reason for this slight detour is really to demonstrate both the profundity of Ichinen Sanzen as a theory, but also how it is useless in any practical sense without a further framework of daily practice (whatever that is) or meditation in order to connect our lives with it at a deeper level.

The process of connecting our seventh consciousness to our Buddhastate is the act of observing the mind (the practice of mindfulness). Prior to Nichiren Daishonin, this was only to be achieved by following strict meditative practices such as those outlined in T’ien-t’ai’s Great Concentration and Insight.

Of course, the Buddha achieved actual observation of the mind when he attained enlightenment in the inconceivable past. In the Juryo (Life Span) 16^th Chapter of the Essential Teaching of the Lotus Sutra, Shakyamuni Buddha expounded the Three Mystic Principles, which were True Cause (the Buddha’s practice that lead him to enlightenment), True Effect (the Buddha’s enlightenment), and True Land (the place where the Buddha had been expounding his teachings since his original attainment of enlightenment.). We learn from this that all phenomena express Ichinen sanzen and can therefore possess Buddhahood. This is actual Ichinen Sanzen from the standpoint of Shakyamuni’s Buddhism, but is still inaccessible to the people in the Latter Day, and therefore from the standpoint of Nichiren Daishonin’s Buddhism remains, prima facie, theoretical.

Nichiren believed that these methods for obtaining enlightenment did not fit the time, nor the capacity of the people, and he strove to develop a path more accessible to the people of the Latter Day of the Law.

Nichiren Daishonin’s actual Ichinen Sanzen

The Daishonin tells us in the Gosho The Opening of the Eyes:

The principle of Ichinen sanzen begins with an understanding of the mutual possession of the Ten Worlds or states of existence.

To the people of Japan at the time, these concepts were incredibly difficult to believe and difficult to understand. Buddha’s were directly worshipped by many, and were believed to exist in various Buddha lands, rather like the Christian God, sat in heaven. Thus the Lotus Sutra became marginalised as many schools believed people could not attain enlightenment or benefit from it.

The Opening of the Eyes is an important Gosho in that it also establishes Nichiren, based on the persecution he suffered as the foremost votary of the Lotus Sutra, as the Buddha of the Latter Day of the Law; or in other terms, the object of devotion in terms of the person.

Nichiren later went on to write The Object of Devotion for Observing the Mind. In it, he expresses the object of devotion for observing the mind in terms of the Law as none other than the five characters of Myoho Renge Kyo.

Shakyamuni’s practices and the virtues he consequently attained are all contained within the five characters of Myoho-renge-kyo. If we believe in these five characters, we will naturally be granted the same benefits as he was.

So, where does this assertion come from? In the Gosho A Sage and an Unenlightened Man, Nichiren cites a passage in the ‘Dharani’ chapter in the eighth volume of the Lotus Sutra, where the Buddha says to the mother of demon children,

If you can shield and guard those who accept and uphold the mere name of the Lotus Sutra, your merit will be immeasurable.

In The Origin of the Service for Deceased Ancestors, Nichiren states:

At the eight-year assembly on Eagle Peak, he [Maudgalyayana] embraced the Lotus Sutra and chanted Nam-myoho-renge-kyo, and became Tamalapattra Sandalwood Fragrance Buddha.

Nichiren repeatedly uses simile and metaphor to explain why the Daimoku of the Lotus Sutra is very powerful, and how embracing the Daimoku brings benefit equal to that of embracing and reciting the entire Sutra. These are Nichiren Daishonin’s (as the Buddha of the Latter Day) assertions and deductions, and generally do not verbosely appear in the Lotus Sutra itself.

So, by chanting the Daimoku of the Lotus Sutra, we bring forth within our lives the wisdom of the Buddha. This practice elevates our default life condition bit by bit; it changes our Karma from one where the endless cycle of creating the causes and experiencing the effects of our negative thinking can be transformed into the indestructible freedom of wisdom, compassion and happiness.

In his limitless compassion for the people, Nichiren went on to inscribe the Gohonzon, the visual representation of Buddhahood as the focus for our practice of “Observing the Mind”, or becoming enlightened to our Ichinen Sanzen. In Reply to Kyo’o, Nichiren writes,

I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart. The Buddha’s will is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam-myoho-renge-kyo.

Down the centre Nam Myoho Renge Kyo represents the oneness of the Person and the Law. This illuminates to the left and right the various forces and influences in life, both positive and negative, that all existence possesses; thus depicting the mutual possession of all Dharma realms within the state of Buddhahood.

The Gohonzon is the Mandala Nichiren inscribed for all humanity. The Gohonzon is the clear mirror, in which we can view the reality of our own entity. The Gohonzon’s properties to help us view our Buddhahood are no different from a mirror’s ability to show us our reflection. It has no intrinsic power of its own beyond this facility. This isn’t to diminish in any way its beauty or importance to our practice.

This is reinforced in the Gosho The Real Aspect of the Gohonzon,

Never seek this Gohonzon outside yourself. The Gohonzon exists only within the mortal flesh of us ordinary people who embrace the Lotus Sutra and chant Nam-myoho-renge-kyo

It is this very instruction from Nichiren which seems to have been forgotten over time by the priesthood of Nichiren Shoshu. The Gohonzon is NOT an occult talisman, lucky charm or other juju. It is NOT a rabbit’s foot!

The Dai Gohonzon holds no more power to reflect our Buddhahood than the copy (and it is a copy, let’s not forget that) in my Butsudan. In terms of the Threefold Truth, the Gohonzon’s appearance is the beautiful paper scroll printed with Nichiren’s inscriptions – the nature of the Gohonzon is to connect us with our Buddhahood and our Ichinen Sanzen when we chant before it with firm faith in the power of Nam Myoho Renge Kyo.

In Part 1 of this series of essays on the Buddhist concept of Ichinen Sanzen we looked at the Ten Worlds, and in Part 2 we studied the concept of the Ten Factors. So, in this penultimate study of Ichinen Sanzen, we are going to turn our attention to the concept of the Three Realms.

As covered previously, the Ten Worlds do not relate to places in the three dimensional sense, but to life states that constantly change from moment to moment. These ten life states are the raw material that undergo the Ten Factors of appearance and nature, power, influence and causality to ensure the phenomenon we know as our life continues in a manner entirely consistent with the Mystic Law.

The Three Realms, then, offer the final stage upon which our lives are played out. They are the connection to what we usually refer to as the “real world”, and allow expression of the Ten Worlds through the Ten Factors. The use of the word realm comes from the Japanese seken, which can mean distinction, or diversity.

The Three Realms are:

• the realm of the five components
• the realm of living beings
• the realm of the environment

As we shall see, they each possess both a more literal interpretation and one that underlines the spiritual or metaphysical aspects of life.

The Realm of the Five Components

Not to be confused with the Five Consciousnesses, the five components refer to an individual’s physical, psychological and subconscious being (and non-being!) Buddhism regards all sentient life as a temporary coming together of these five components. In his work “The Three Secret Teachings” 26th High Priest Nichikan states, “What we call a living being is a temporary harmonizing of the five components.”

The Sanskrit term for the five components is skandhas, meaning pile, heap, or cluster. These five components (with their Sanskrit names) are explored as follows.

• Form – Rupa
• Perception – Vedana
• Conception – Samnja
• Volition – Samskara
• Consciousness (ego) – Vijnana

Form – Rupa

Form refers to our physical body, and the first five of the nine consciousnesses (the five senses of sight, hearing, touch, taste, smell) that provide the information to our brain. Our form is the instrument of our actions, and is the interface whereby the Ten Worlds are expressed through our words and deeds.

Without great conscious effort and training, form usually betrays our underlying life state. Lie detectors are good at detecting minute changes in our “form”, and perhaps clairvoyants too are adept at observing one’s form through the process of interrogation. These changes can include fidgeting, pupil dilation, eye movements, perspiration, respiration, heart rate, blood pressure, voice fluctuations, galvanic response and others – the list is extensive and probably available from your nearest government intelligence agency.

Psychotics or sociopaths, on the other hand, can execute the most terrible acts while remaining exceptionally free of emotional discomfort. Under interrogation such people have retained steady heart rates, with no change in the above factors. It is this very lack of natural response that can assist clinicians in detecting the presence of a psychotic or sociopathic condition.

Without form, we have no appearance, and so no entity; we are dead. In death, we have no direct power, or influence. Therefore we cannot create new causes or manifest new effects (i.e. no ghosts!).

Perception – Vedana

With only our form, we are unable to process the raw input from our physical senses. Perception (or sensation) is the function of the mind that brings together the different sensory inputs to form a cohesive picture. Our mind, like the central maypole, brings together the threads of our senses and weaves them into a cohesive representation. It allows us to discriminate between different sensory experiences; to tell the difference between a tomato and an apple, for example. Perception is also regarded as the sixth consciousness.

Imagine a supermarket checkout barcode scanner. Without the computer database to interpret the signals from the camera, then the till won’t know a tin of beans from a bag of apples. In this case, the computer database allows the till to “perceive” or differentiate between the products being scanned.

Human beings are far more complex than a checkout till, and so it should come as no surprise that things can go wrong in far more interesting ways. Although perception is an automatic function of the mind, our bodies can interfere by creating stimuli without any external assistance. For example, when we feel sick, our body produces pain, or when we are intoxicated or under the influence of drugs, we can hallucinate.

As we will explore shortly, there is also the possibility of the body being influenced by our mind, and to such an extent that it can produce its own stimuli.

Conception – Samnja

Courtesy mycolourfulworld.blog.com

This is the stage at which our perceptions meet with our existing knowledge and we create a mental image of what is being perceived. For example, our conceptualisation of an apple might form an image of a bowl of apples, or we might imagine the different types of apple we know of. We perhaps recall that they grow on trees, or that they are used to make cider. It’s basically the stage of thinking where we explore the world of “apples”. We can look at any number of apples, even varieties we have never experienced before, and still recognise them as being an apple.

The stage of conception is purely a mental process, and yet it can be influenced strongly by our gender, desires and Karma. For example (excuse the sexual stereotyping), men often don’t notice when a woman alters her hair style or other aspect of her appearance. However, her girlfriends are almost certain to comment! Mens’ eyes are no less effective than women’s but their conception of a situation is often tainted by other concerns, whereas women are perhaps more receptive to changes in a friend’s appearance, men might be more likely to notice a new camera, mobile phone or other gadget.

As we alluded to above, our perception and conception can be interfered with by our subconscious (volition). We evolved from creatures who’s brains relied heavily on animal reactions to survive. These creatures did not possess the same power of reason as humans, and so reacted instinctively to situations that natural selection had already proven to be threatening.

For our conception to be clear and without distortion we must purify our senses. Purifying our five senses allows us to see things as they really are – not how our volition (influenced by our Karma) tells us they are. This is achieved only through manifesting our Buddhahood, and again, this is what we aim for when we chant to the Gohonzon.

Volition – Samskara

In many cases this component (called Samskara in Sanskrit) is documented as meaning simply our conscious will to act. However, as I’ve already alluded to in conception, above, some patterns of behaviour are almost reflexive, and involve little or no rational thought. Therefore the word volition, then is perhaps not the most accurate English translation. Samskara, I believe, is more akin to tendency, habit and predisposition. However, we’ll stick with using volition now we’ve qualified it’s meaning in this context.

Modern psychology, psychoanalysis and neurology have developed a rich understanding of the various functions within the brain. Some parts of the brain operate more or less autonomously. For example the brain stem including the sympathetic, and parasympathetic nervous system regulate our respiration, metabolism and so on – rather like an autopilot, and they are reflexive in nature. That is to say, we are all but powerless to gain any reliable control over them.

Other parts of the brain manage our higher cognitive and behavioural functions, and I would argue that perhaps at this point a distinction should be drawn to further clarify volition as it is described within the context of the five components.

At a glance, the five components may be viewed as five increasingly higher order components of our physical and mental being. However, volition is placed in a key position between our conception and our consciousness. Why is this?

If the skandha of Samskara represents actions based purely upon our own free will, our reflective, and rational self, our consciousness, then surely it would make sense to place it at the end of the list – as the final physical output, as it were, of our being. Why put it where it is?

I believe it is placed between conception and consciousness for two good reasons. The first is its role as mediator between our instinctive animalism, and our higher functioning of reason, reflection and contemplation. In modern scientific terms, then our volition, or Samskara is most accurately represented by our subconscious.

The second, and equally important role, is it being the connection to our Karmic storehouse, also called our Alaya, or eighth consciousness.

Crucially, our initial conceptions are instantly filtered through the goggles of our volition (A in diagram). What gets passed to our higher consciousness (B) is subtly and invariably tainted with our preconceptions based on our Karma and habitual patterns of thinking – our subconscious. This process takes place constantly and exerts more control over our lives than we give credit for.

For example, while walking home at night we might walk straight past a dark alleyway, despite it providing us with a shortcut home. When we get home, we probably don’t remember making the decision to avoid a potentially dangerous detour. So, it’s important to note that our inner voice has both positive and negative aspects in terms of our quest to free ourselves from the sufferings of existence.

Consciousness (ego) – Vijnana

If our volition is the aircraft’s auto pilot and instrumentation, then our consciousness is the guy sat in the cockpit, clutching the controls with white knuckles, one eye fixed on the instruments, the other scanning the horizon for safe passage through the storm clouds of our life.

Our consciousness is that part of us with which we are perhaps most familiar. After all, it’s the part of you that’s reading this article, the part we feel is most clever, and ingenious. We tend to believe our consciousness is the part of us that makes the executive decisions that steers our life in the major sense. Or is it just an illusion of self?

Having discussed how one’s conception can be distorted by the component of volition (our subconscious), we can now explore the bidirectional relationship between our consciousness and our volition.

Our consciousness is also represented in another model of Buddhist thought – the concept of the nine consciousnesses. Our ego, or notion of self in this model corresponds to the seventh consciousness. It represents our subjective wisdom, and is influenced heavily by our Karma (eighth, or Alaya consciousness). In my diagram this influence is represented by the (B) pathway.

This relationship is one in which the conscious self is influenced by the habitual patterns of thought and deed perpetuated by our volition. Like a propaganda machine, our volition is fiercely protective of its dogma, and it regularly deceives and bullies our conscious self into compliance.

Anyone who has suffered from phobias, addictions, or OCD (Obsessive Compulsive Disorder) will know how trying to exercise conscious willpower over their habitual behaviour often results in substantial physical and psychological suffering – at least in the short term. This is due in part to the psychosomatic pathway between our volition (our subconscious) and our body (form), thus creating both acute and chronic physical symptoms; in turn creating a feedback cycle through our five components, gaining further reinforcement with each iteration.

When our conscious thinking and ego rationalises and reinforces the propaganda being fed to it by our volition, then we are doomed. I know for a fact that some of the worst air disasters and sea disasters in the world have been due to what is euphemistically termed “human factors”, but generally boil down to subordinate officers being too afraid to question the decisions of a captain.

Overcoming the distortions fed to our waking mind from our subconscious is key to us revealing our Buddhahood. We can consciously influence our volition via pathway C in the diagram.

So, what about this reverse relationship; what effect does the conscious mind have upon our volition (and our Karma)? When we allow our conscious mind to coast, we tend to meander around the lowest six of the Ten Worlds. In this state our conscious mind is constantly exposed to the six paths, and tends to rationalise and reinforce behaviour that leads to further suffering. Pathways B and C can therefore become the means by which we are eternally trapped in a cycle of suffering.

To escape the six paths, we have to make a conscious effort – we have to engage the full weight of our consciousness. The four noble paths of learning, realisation, bodhisattva, and Buddhahood can only be activated when we make a conscious effort. We can’t manifest the world of learning, and we can’t apply that learning (the world of realisation) without thinking about it and concentrating.

When we learn a new skill, be it speaking a new language, riding a horse, or learning to fly it takes great conscious effort to avoid making the most basic mistakes. This is because our conscious mind is totally locked into a struggle with our volition (our tendencies) to over-ride our natural tendencies. In effect, the C pathway is more influential than the B pathway.

I remember my first flying lesson when I incorrectly tried to steer the plane on the ground with the yoke (which looks like a steering wheel), instead of using the rudder pedals – to my instructor’s alarm! My poor volition was so used to driving a car, it took some time for we to switch into pilot mode when climbing into a plane. But, over several hours, it became second nature to use my feet to steer the plane – I modified my volition, my tendencies.

This process does not just apply to the worlds of learning and realisation; it can also hold true for the world of bodhisattva and Buddhahood. For many people, showing compassion or gratitude to others just doesn’t come naturally; while others fail to show these things to themselves. Subjugated by their volition and pathway B, such people are unable to change their ways, and destine themselves to a life in the lower worlds.

Compassion and gratitude are things we have to consciously engage in if we want to improve our Karma, and our natural tendencies (volition). When we make the conscious effort to connect with the hearts of others to lessen their suffering, we are empowering pathway C – we over-ride any negativity from our volition, and begin the process of retraining.

Our practice of chanting the Daimoku (or title) of the Lotus Sutra is what awakens our Buddhahood. This practice directly influences our volition, and our Karma, dispelling negativity, and our delusions.

Nichiren used the analogy of our lives (our Karma) being akin to a tarnished mirror, and that the practice of chanting Nam Myoho Renge Kyo polished the mirror giving us a clear view of ourselves, and the universe.

Dirty lens of our Karma - with thanks to kurtmunger.com

While exploring the paradigm of the five components, I propose an analogy whereby our volition, which sits between our conception and our consciousness, behaves like a lens. When it is tarnished, the information arriving in our conscious thought is unclear and clouded, and as a result we make poor decisions, and create harmful causes in our lives.

The practice of chanting Daimoku, effectively polishes this lens, and clarifies our Karma, allowing us to experience the world as it really is; to see everyone’s humanity without delusion. Our conceptions become purified of delusion, and we can perceive the Mystic Law inherent in all living beings. In essence, we aim to encourage our bodhisattva spirit to emerge as second nature, and thus enjoy the freedom of Buddhahood and true happiness. When we can achieve this, then we are able to distinguish our consciousness from wisdom, and transcend our ego.

The Realm of Living Beings

We have spent considerable time to describe the five components, so now let’s consider how living beings exist amongst one another.

Formed of the temporary union of the five components, we all manifest and experience the Ten Worlds from moment to moment. Unless we spend our entire life away from any human influence, then it is fair to say that none of us exists in perfect isolation. The realm of living beings, therefore represents a collective body of individuals. This could mean our immediate family, our workplace, society, our country or the entire phenomenon of humanity.

While we may all share each other’s company, it is important to note that because we are all expressing different life states at any given moment, then our collective experiences will never precisely match. Ask an audience what they gained from watching the Merchant of Venice at the theatre, for example, and you will receive several hundred different answers. Some will associate with Bassanio’s desire for Portia’s hand in marriage, while others will feel he is selfish to put Antonio in jeopardy by encouraging him to borrow money from Shylock. When Antonio defaults on his loan, some will want to see Antonio pay Shylock his pound of flesh, while others will feel Shylock is cruel and lacking in compassion.

In addition to being collectively influenced by shared experiences, we are additionally influenced by one another. People dominated by the three evil paths are more likely to flock together. For example, when I was bullied at school the handful of boys who did this were all of the same mind. They were all fearful of the “head bully”, and did as he said. Dominated by their animality, they were trapped in that social group, afraid of standing alone. Although they would tease me, none would individually attack me, again reinforcing their animality and lack of inner mettle.

Social groups form around common interests and beliefs, and the lower worlds are key in the formation of the worst social groups – racists, sexists, religious cults and fundamentalists, paedophile rings, dog fighting rings etc. Such groups dehumanise, and take away our freedom to experience happiness.

On the other hand, people who focus their lives on the noble paths tend to flock together in more altruistic groupings, such as members of voluntary organisations, and charities, helping ease the suffering of people and animals.

So of course, when terrible events like the murder of Stephen Lawrence took place, then there will always be a mixed bag of reactions, some less palatable than others, but all based upon the life states of the commentator in question.

The Realm of the Environment

The realm of the environment refers to everything that is unable to express the five components (i.e. living beings), so this includes things like plants, rocks, rivers and man made objects.

Just like the relationship between ourselves and other living beings, our relationship with the environment is a symbiotic one. We cannot continually impose our greed, anger and foolishness on the environment without the environment reflecting these life states. Just as we experience the Ten Worlds, then our actions imbue the environment with these Ten Worlds.

I see this every morning when I take my dog for a walk in the local woodland, which is most beautiful. Teenagers regularly park up at night, eating takeaway food and drinking alcohol. They leave all of their bottles and empty cartons strewn around. If the debris were not cleared away daily, then eventually the rubbish would build up so deep that the teenagers would not find it to be an attractive spot any longer. The environment would reflect the inputs of their life condition.

Just as people tend to attract others who experience a similar life condition, so we are generally attracted to landscapes, environments and things that resonate with our own. Some people are town folk, some are country folk, some surround themselves with gadgets and status symbols, others surround themselves with books, and yet others enjoy minimalist surroundings.

The same land manifests different worlds depending on the observer. Nichiren quoted from the Vimalakirti Sutra thus,

There are not two lands, pure or impure in themselves. The difference lies solely in the good or evil of our minds

So, to the teenagers above, the woodland provided them with somewhere to behave in a sociably irresponsible manner and get away with it. Their view of the woodland is impure, because they are making the causes that will lead to suffering (a world full of rubbish).

Members of Friends of Billbrook gather to collect litter

To me, the woodland is a place to enjoy nature’s beauty, contemplate things and get some exercise. I’ll pick up litter and broken glass, and try to maintain the natural beauty of the place. Without making any great moral judgement against the teenagers, I’m hopefully making causes that will lead to others enjoying the woodland (including the teenagers), without injury from broken glass.

Interestingly, although I might find the rubbish unsightly, and the broken glass dangerous, I’m sure one or two robins or other wild birds see the discarded bits of food as the world of rapture! Remember, all ten worlds are mutually possessed!

To echo Nichiren’s quote above, Richard Causton notes in his book, Buddhism in Daily Life.

…if, say, three people were standing in a small and completely bare room, at any one moment each person would have a slightly different perception of reality from the other two:

Now we have had a good look at the constituents that comprise the concept of Ichinen Sanzen, my final  essay on the subject will attempt to bring it all together, if only in a superficial way. Have a great week, and please provide feedback!

Ichinen Sanzen – Part 2

Previously, in the Ten Worlds article, we introduced the concept of Ichinen Sanzen (3000 realms in a single moment of life), and how it is comprised of the Ten Worlds, the Ten Factors, and the Three Realms.

In this article I’m going to tackle the Ten Factors, which collectively describe:

• our interface with the universe, in terms of our spiritual and physical aspects.
• our power and influence .
• how the laws of causality affect us, and our relationship with our environment.
• how all of the factors combine to perfectly describe a single moment of life.

The Ten Factors are collectively the engine or rules that drive us forward through the hundred worlds (the mutual possession of the Ten Worlds) and the Three Realms (described in a later article) and allows us to further refine our understanding of the complexity of any given life-moment.

The Ten Factors are revealed in the Lotus Sutra in the Hoben Pon, the second chapter – also known as the Expedient Means chapter, from which we recite in Gongyo, is this passage:

But stop, Shariputra, I will say no more. Why? Because what the Buddha has achieved is the rarest and most difficult-to-understand Law. The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect, and their consistency from beginning to end.

Indeed, collectively The Ten Factors provide the underpinning of Mayahana Buddhism (the one vehicle) as taught in the theoretical teaching (first half) of the Lotus Sutra. The Ten Factors are common to all life and phenomena and therefore there can be no fundamental distinction between a Buddha and an ordinary person, or for that matter, between me and my dog!

An aside – why we chant the Ten Factors three times in Gongyo

At the end of the Expedient Means chapter in Gongyo, we recite three times:

Sho-i shoho. Nyo ze so. Nyo ze sho. Nyo ze tai. Nyoze riki. Nyo ze sa. Nyo ze in. Nyo ze en. Nyo ze ka. Nyo ze ho. Nyo ze honmak kukyo to.

The Ten Factors (appearance, nature, entity etc.) are recited three times because in The Doctrine of Ichinen Sanzen (Gosho Zenshu) Nichiren explains that there is increased benefit in doing so. Reciting the Ten Factors three times signifies the manifestation of the Three Truths of impermanence, non-substantiality and the Middle Way in our lives.

The Three Truths are so called because they are indisputable. We have a physical body (which is impermanent), we possess consciousness (non-substantiality), and the two are combined to present our entity (Middle Way). The Three Truths relate directly to the first three factors of Appearance (impermanence), Nature (non-substantiality) and Entity.

These terms are not immediately obvious in their meaning, so let’s clarify them for a moment, and how they relate to the first of the Ten Factors.

The Threefold Truth

The Indian Buddhist teacher Nagarjuna (150–250 CE) developed the concept of non-substantiality in connection with concepts of dependent origination and the non-existence of self-nature (self-nature meaning that something can be originated without any preceding causes or conditions).

Nagarjuna argued that because phenomena arise only by virtue of other causes and conditions, they can have no distinct nature or existence of their own. In other words, no entity exists independently and alone from other phenomena.

Chih-i (538–597 CE) later founded the T’ien-t’ai school based on his understanding of Nagarjuna’s teachings of the Two Truths and the Middle Way. This Chih-i called the “perfect harmony of the Threefold Truth” because there are not three distinct truths, but a single truth understood in a threefold way.

The Three Truths are inseparable. A common simile used to explain this, is to consider a piece of paper. Although there are two sides to the sheet, neither can exist without the other. And the entity (the sheet of paper) cannot exist without comprising two sides – or aspects.

The first three of the Ten Factors are directly related to the Threefold Truth. They also represent the most common understanding of Myoho, in Myoho-Renge-Kyo.

Appearance

The first three factors (Appearance, Nature and Entity) are easier to consider as a unit. Although each describes a fundamentally different perpective, together they essentially endeavour to represent the great truth of all phenomena, both seen and unseen.

Appearance relates to physical manifestation, or “ho” from Myoho. In other words, it relates to things we perceive daily through the five senses of sight, hearing, smell, taste and touch.

The way someone walks, the colour and shape of a lemon, the round yellow sun, or the smiling face of a loved one; these are all appearances. They are the objective reality of our environment at any moment – and they are subject to constant change. Because of their fleeting nature, they are regarded as impermanent. It is this impermanence of all phenomena that constitutes one of the Three Truths.

Every physical manifestation is impermanent. My baby teeth, my once full head of hair, the beautiful sunflower that grew last summer in the garden, an agonising attack of indegestion – all of these things are physical manifestations, and all of them return to being latent, or non-substantial after a time.

Death is something that people in the west have a particular aversion to discussing, and it offers ultimate proof of the impermanence of all things. A remarkably high proportion of our body is replaced on an annual basis due to the natural death and replacement of our cells. Our skin becomes more prone to wrinkles, our hair gets thinner, turns grey or falls out altogether, and our joints gradually become stiffer. The impermanence of our own bodies is palpable from year to year as we get older.

Nature

Nature describes the unseen yet inherent tendencies within anything. It represents the truth of non-substantiality, or Myo (meaning mystic and unseen). Would we call hopes and fears non-substantial? Probably not. Yet, if the most knowledgable neuroscientists sliced and diced my brain they would never find a latent fear of spiders, or my hope, say, of becoming a grandparent.

Magnetic Resonance Imaging (MRI) technology can certainly detect which areas of the brain react when one thinks about spiders, but that reaction in and of itself is just an impermanent manifestation of one’s latent fear, one’s nature – science can’t see the subconscious cause for our fears, or predict exactly what emotions go through our mind when we see spiders, but the human experience informs us that those emotions are real enough!

Alternatively, consider an egg. Although the egg itself is an example of impermanence, its non-substantial aspect (its nature) is for it to develop into a chick, and from that perhaps into a beautiful rooster. Now, I’ve eaten enough eggs to know that there is no hint of a rooster in there, but the genetic information combined with the wonder of life will sure enough, create a fully grown adult bird.

Unlike the impermanent appearance of an entity, the nature of a phenomena is immutable. The nature of fire, for example, is that it is an exothermic reaction involving fuel and oxygen – it’s hot, and always will be.

So, how does this work with people? Suppose someone is arrogant for many years, and then they have a child with a disability and suddenly develop compassion and a greater understanding of the suffering of others. One might argue that the person has changed their nature, but to do so would mistake the arrogance (an impermanent manifestation) for the persons true nature. Just as the egg’s true nature is to turn into a chicken, so when the correct conditions presented themselves, then this person’s true nature led them to develop greater compassion.

Our nature is informed by our eight consciousness (the Alaya consciousness), also referred to as Karma. Although our Karma can change, it is still our Karma and has been since the infinite past; so in that respect it is immutable. It is the storehouse of the effects of causes we have made since the infinite past, and is responsible for the delusions we experience as a result of our earthly desires.

Crucial in understanding the basis for Mahayana Buddhism, is the belief that the non-substantial aspect of our lives include the Buddha nature, along with the other nine worlds – and that all ten worlds are ready to surface at the right moment when the correct causes and conditions present themselves.

Entity

Without impermanent manifestation (appearance), and non-substantiality (nature) there can be no life, or Middle Way (entity). It is the thread upon which hangs the physical and hidden world.

Entity is a way of rationalising our inherent tendency to think in dualistic terms. For a long time, the west has regarded the mind (nature) as somehow separate from the body (appearance). Indeed, it could be argued that people concern themselves almost exclusively with their outward appearance, clothes, hair, working out etc., and neglect to cater for their spiritual or mental wellbeing.

When we focus on our entity, we have to take into account a more holistic view of both our physical and spiritual wellbeing, because without either our entity cannot exist – at least not in a meaningful way.

For example, a flute would not be a flute if it did not make a sound when one blew across the mouthpiece. Likewise, it is not possible to hear the sound made by the flute without there being a flute in the first place. The combination of the flute’s impermanent physical appearance, and its nature to create beautiful sounds combine to form the entity we understand as a flute.

A gun on the other hand, is shaped and designed to fit in the hand. It’s nature is to fire bullets when the trigger is pulled and to create a loud noise. Of course, this could be a bad thing (when its pointed at someone), or it could be the cause for great excitement (when it’s a starting pistol) – but that would depend on which of the Ten Worlds it possesses at any time – and that’s a topic for a later article!

Power & Influence

The two factors of power and influence are considered together because collectively they describe the ability and amount to which an entity can manifest change in the universe.

To effect change requires both power and influence. It is a common misconception to think that power is the ultimate requirement to make changes in our lifes. However, this is only partially true.

Power can be thought of as our inherent potential, or life force. It could be related therefore to our physical strength, or a particular ability or skill (whether that has been developed and realised or not). In order to exercise this power, we must be able to influence our surroundings through our thoughts, words and actions.

It is possible to possess great potential (perhaps for mathematics or physics), but without the wisdom or courage to go to school, to influence our lives in a positive way, then we will never fulfil our potential. Conversely, even if we possess only limited skill, but through our thoughts, words and deeds we act in harmony with the Mystic Law, then we can effect great change in our lives.

One analogy is to think of a car’s engine as the power, and the gearbox as the influence. Even with a very powerful engine, if the gearbox is in neutral (no influence), then we’re going nowhere. We can rev the engine, and make a lot of noise and hot fumes, but the car won’t move.

Likewise, if we wish to climb a steep hill and select too high a gear then even a powerful engine may stall. However, a low powered engine can still climb the hill in first gear. So, with only limited power but effective influence, we can achieve that which unlimited power alone cannot.

When Gandhi opposed the Raj in India, he did so with almost infinitely less power than was bought to bear upon him by the British authorities. His prolonged campaign of non-cooperation and peaceful protest, however, formed strong connections of the heart with his oppressed countrymen. Based on his compassion and desire for peace and free will, his influence continued to grow until independence was eventually achieved in 1947. The British failed because despite their great physical power their motives were impure. They trampled on the hearts of the people, and their ability to influence support was a mirage, ultimately evaporating altogether.

Cause and Effect

The next four factors are all related to the Buddhist law of cause and effect. Both cause and effect are each broken down into two further elements demonstrating the insightful nature of T’ien-t’ai and his insightful predecessors.

It is important to understand that an effect cannot exist independently of a cause. If this were the case, then the Buddha would be distinct from other living beings.

Internal Cause and External Cause

Cause, per se, is broken into an internal and external factor. Also referred to as inherent cause, internal cause is the inherent potential within us, driven by our desires. This potential can be represented by any of the ten worlds, or life states at any given moment.

For example, one might be terrified of horses (an internal cause in the life-state of hell), and therefore have the strong desire to be nowhere near a horse. As long as no horse is around, one is free to go about his daily routine; the inherent Equinophobia never manifests. When suddenly confronted with a horse (external cause), however, one’s inherent fear of horses is activated, and becomes manifest.

Another popular analogy for internal cause is a glass of water with some sediment (internal cause) at the bottom. The sediment represents the internal causes (desires) within our life. Free from all other influences the sediment remains at the bottom, and the water remains clear. Upon inserting a spoon and stirring the water up (external cause) the glass becomes cloudy (manifest effect)

So, in order to activate an internal cause, we require an external influence, or catalyst – this is variably referred to as external cause, and sometimes simply as relation. The external cause might be viewed, superficially, as the reason for something happening. e.g. “I hit him because he insulted me”. Being insulted in this example may be understood as the reason for the retaliation.

However, if we look at this event from the perspective of Internal and External Cause, we should consider the word reason as meaning causes and conditions. i.e. both the external cause (being insulted) and the internal conditions (a delicate ego, or pre-existing enmity towards the person delivering the insult) have to exist in order for someone to hit another.

Our internal causes, or inherent causes, then, are also an aspect of our nature (from the Threefold Truth of Myo, or appearance), and are therefore at the mercy of our Karma – the effects of causes we have made since the infinite past.

This is why it is difficult for us to change our default behaviour, and why we strive daily through chanting Nam Myoho Renge Kyo to turn the negative tide of our Karma. To use the glass of water analogy once more, when we replace the sediment in our lives with the Universal Salty Taste (a great Gosho by the way) of the Lotus Sutra, then no matter how hard we stir things up, we can see clearly and objectively through the wisdom of our own innate Buddhahood.

Manifest Effect and Latent Effect

The resultant effects of the causes we make are usually all too apparent, but it still requires some examination to fully grasp the consequences of them. Like the internal and external causes discussed above, the effects of those causes also comprise of two factors, both internal and external. The internal effect is known as the latent effect, and the external effect is known as the manifest effect.

Like all things external, the manifest effect is impermanent. It is what we experience through our five physical senses, and our perception. For example, consider a heated argument between a couple. The woman says something that provides the external cause to trigger the man’s inherent cause to loose his temper and see red mist. As a result he smashes a plate on the floor. The manifest effect is quite clear, and requires only a dustpan and brush to remedy – or does it? If only life were so simple!

Before we look at latent effects, lets just consider for a moment the interconnectedness of all things, (Nagarjuna’s theory of dependent origination again), which we know as Ichinen Sanzen (to be covered later) and how this applies to the breaking of the plate. The manifest effect of the broken plate is not singularly physical. Like all phenomena, it has an appearance, and a nature. The nature of the broken plate is possessed perhaps of the world of anger, hunger or hell. Therefore the breaking of the plate in itself may act as the external cause to illicit a reaction from the woman, triggering an internal cause in her life that results in her breaking down and crying, or storming out, or throwing more plates back at the man! Let’s stop there before it’s gets any worse!

We have seen how the manifest effect of the broken plate behaves as the external cause to trigger a reaction in the woman, but it also creates an internal latent effect in the man’s own life – in his Karma.

Because the plate breaking was driven by the four lower worlds, the overall effect upon the man’s Karma will be to increase its “weight” (thus the hippy saying “heavy Karma, man!”.) Worst of all the latent effect may be to reinforce a pre-existing inherent cause based in one of the evil paths. The man, thinking he has won the argument after smashing the plate may reinforce his tendency to smash plates to win arguments in future. It can be a viscous cycle of delusion fed by the man’s desire for others to accept his point of view.

The problem of drug taking can provide us with another example. Let’s suppose one had an inherent desire to get high on cocaine. The peddler offering the drugs at the party is all the external cause you require to buy a gram, and do some lines. The manifest effect is, predictably, you get high – the world seems a great place to be, for a while. The inherent effect, of course, is physical and psychological addiction to the temporary stimulation given by the trip – thus reinforcing our negative tendency or internal cause to use more cocaine – and so forth.

Consistency from Beginning to End

This final factor is not so much a fundamental factor in it’s own right. In as much as “Entity” discussed earlier is a third and binding perspective of what would otherwise be the duel factors of appearance and nature, so Consistency from Beginning to End refers to life’s appearance, nature, entity, power, influence, internal cause, relation, latent effect and manifest effect all consistently expressing the dominant life state at any given moment.

For example, if a life moment were dominated by learning at any given moment, then you would not be tempted to use your power or influence to buy drugs, despite an inherent cause to use drugs. To do so would be inconsistent.

I remember having just received the phone call (external cause) that my wife and I had become grandparents. Because we love our kids (inherent cause) the news made my face light up, and I wore a huge grin from ear to ear (appearance). Always wanting to share joy with my wife (nature) I shouted the news to my her (manifest effect). We rushed to the hospital (power and influence) so that we could express our love for the new addition.

When we elevate our life condition and to aspire to the Buddha way our lives will consistently manifest benefit, both conspicuous and inconspicuous. If our lives are dominated by our buddha nature then it is purely consistent that we should create good causes in our life that serve to cease suffering and help end the suffering of others. The latent effects created in this life state serve to lessen our Karmic retribution. Again, this is why we strive to reveal our Buddhahood by chanting twice daily to the Gohonzon.

Well, that about wraps it up for this instalment – please if you have read this, please drop me a note – It really helps to know if this work has helped anyone in the least!

Ichinen Sanzen – Part 1

The mutual possession of the Ten Worlds is one of the foundations in understanding the broader concept of Ichinen Sanzen. So what is Ichinen Sanzen? What does mutual possession mean, and what are the Ten Worlds that Nichiren Buddhists so often speak about?

Ichinen Sanzen was a system of thought put forth by the Great Teacher T’ien-t’ai in 6th century China. It teaches the interconnectedness of all phenomena (including us). The name itself derives from Ichi, meaning One, and Nen, being a translation of sanskrit Sati-Smrti – or mindfulness. Sanzen, literally means 3000. We generally describe Ichinen Sanzen as three thousand realms in a single moment of life.

In practice, Ichinen Sanzen offers a remarkably comprehensive method for describing life, in both the material and the spiritual, or emotional sense. However, to offer any explanation of Ichinen Sanzen, one must first understand the concept of the Ten Worlds, and the Mutual Possession of the Ten Worlds – so that’s what I’m covering in this article. Next time we’ll cover the Ten Factors.

The Ten Worlds

T’ien-t’ai postulated that human experience falls into ten life states – or worlds. Nichiren was wise enough to perceive the truth in this teaching, and saw that rather than existing outside us, that worlds like Hell and the Buddha land were an intrinsic component of ourselves – or as Nichiren puts it in the New Year’s Gosho, “both exist in our five-foot body.”

These life states are subjective in nature, and determine to a large extent the colours and shades of the paintbrush with which we cover the canvas of our lives – or our Karma. And because our Karma is a dynamic and constantly changing thing, just as an artist can scrape off or paint over areas of the canvas with brighter colours, so too can we take action to improve our Karma by elevating our life state through the practice of chanting Nam Myoho Renge Kyo.

Ichinen Sanzen teaches that each of the ten worlds contains the other nine – thus creating 100 worlds in total. This is known as the mutual possession of the ten worlds. Just as Buddhahood contains all nine lower worlds, so each of those worlds contains the potential of Buddhahood. So lets get on with it…

• Hell
• Hunger
• Animality
• Anger
• Humanity
• Rapture
• An Intermission – reviewing the lower 6 paths
• Learning
• Realisation
• Bodhisattva
• Buddhahood

Hell

Hell is, predictably, the lowest life state of all. In stark contrast to the Christian concept of hell, where one is tortured in the afterlife, the Buddhist concept of hell relates to something we can only experience while alive. Hell is a state of hopelessness and overwhelming despair. People who commit suicide are, understandably, in the life state of hell. It is a dark and ugly place where there appears to be no option but to continue suffering without end – we can allow it to direct our thoughts inwardly, worrying solely about ourselves.

But as with all lower nine life states, hell can also be positive – to experience suffering often gives us the insight and understanding to open the way to compassion.

The Mutual Possession of Hell – Examples

Imagine on one hand the stockbroker who has lost millions on the trading floors. Truly in despair, driven by the delusion that his entire self worth has been flushed down the toilet, he jumps off the top of his building, falling to his death. Without a thought for his family, he can’t face life any longer and commits an act of great selfishness that will cause great suffering to his family and friends. This is perhaps the expression of hell through the state of hunger (for wealth) and perhaps anger (not being able to accept that he made a mistake, and fearful of being seen as less capable than his peers).

On the other hand, imagine if you can, what it was like to be trapped on one of the hijacked flights of 9/11. Despite being in no doubt as to their probable demise at the hands of the Islamic extremists, a number of passengers phoned their loved ones to reassure them, and to express their love. This is surely demonstrating the expression of their Buddhahood from the depths of their own personal hell.

Hunger

Also known as the realm of Hungry Spirits, Hunger is also called the world of desire. Desires are obviously important for our survival – the desire to breath, eat, have sex are all required for our very existence. Desire drives everything we do – including our desire to express compassion and even our desire to attain Buddhahood.

However, desire as a means to its own or other selfish ends is destructive and un-fulfilling. We often desire things because we believe that their acquisition or accomplishment will make us happy (food, profit, power, fame etc.), but we are usually mistaking happiness for rapture, another of the ten worlds we will look at shortly.

Common inhabitants of the world of hunger are people who have become addicted to alcohol, smoking, or drugs, and are utterly unable to accept that their addiction is causing them suffering. Sexual addiction, or other forms of compulsive behaviour are also examples of the world of hunger.

The Mutual Possession of Hunger – Examples

Imagine someone who believes they are better than the general public, and deserving of better treatment and a better income. In order to achieve this they believe that fame will lead to fortune, and spend their lives trying to win talent shows. This is an example of the world of anger manifesting the world of hunger. The same could be said of organised criminals, who, with a contempt for the general public, hold up banks, or deal in drugs and prostitution in order to get rich quick. I don’t know any organised criminals, but I suspect there are few who are genuinely happy.

On a more positive note, someone who has begun to learn something new (perhaps Nichiren Buddhism!) has created within themselves the desire to learn more. This is the world of learning manifesting the world of hunger. Or, the person who sees an old lady trying to cross a busy road may manifest the desire to help her safely to the other side. In this case, the world of hunger is driven by one of the highest life states, that of bodhisattva.

Animality

The world of animals and animal (or instinctive ) behaviour, is also called the world of animality. This is a state of mind bereft of any morality, and is driven primarily by the parts of our brains that evolved before most others – it is a state of life where we observe nothing more than the law of the jungle, picking on the weak, and fearing the strong. It is also responsible in many cases for saving our lives, so it can be positive, too.

You’ve probably heard the term “red mist” – and many of us, I’m sure have come close to experiencing it when under pressure. All it takes is one momentary lapse of reason, and we find ourselves doing the angry red faced dance. Of course, this can turn into the worst kinds of violations against another person.

When I was much younger, in my late teens, I remember someone driving a mini cutting me up on a roundabout. Being a hot blooded young man, I instantly thumped the horn and flashed my headlights like a toddler having a tantrum. My brain had instantly lost the plot. Because I was driving a large delivery van, I felt safe blasting the little car that had driven in front of me. Well, the car stopped, and my jaw dropped as the original 300Ib man mountain unfolded himself and proceeded to return his feelings through the window of my (now locked) door.

The Mutual Possession of Animality – Examples

For a negative example, I’m going to stick to the theme of driving – because let’s face it, our roads allow the worst aspects of humanity to surface so easily. If you drive a small car, you’ll undoubtedly have encountered at some point in your driving career Mr Tank Commander – 2 tons of gleaming metal charging at you in the middle of a country lane, as though you simply weren’t there. Of course, it’s you who end up swerving into the ditch to avoid being crushed.

In a sense, you were saved by your own world of animality – confronted by imminent danger, your desire (hunger) to stay alive drives your animal instincts to avoid an impact.

The driver of the large 4×4 on the other hand, is displaying the world of animality (picking on the weaker, small car driver) through the world of anger – the belief that he is more important than you because, well, his car is worth more than your house, and he’s on his way to a very important meeting. In many ways, people behave like the 4×4 driver every day.

Whenever a joke is made about someone who is fat, gay, blind or just different somehow from the rest of the group majority, they are doing exactly the same thing – picking on someone who is in a weaker position, because they can, and because they believe they are better than the person they are victimising. You might not even realise you are doing it – think carefully next time you point someone out to a friend and snigger together.

Anger

Anger, together with Animality, Hunger and Hell make up the Four Evil Paths. These paths are termed evil, because as and of themselves, they lead to suffering. Only when one is mutually expressed through the higher life states can suffering be eased.

Also called the world of asuras. In Indian mythology, asuras are arrogant and belligerent demons. The world of anger is principally expressed through an inflamed ego and sense of pride – Blinded by their own world view, people in this state will continue to hold onto mistaken views despite clear evidence to the contrary.

This world is characterised by aggression, which does not necessarily mean overt physical aggression, but often refers to the pervasive sense of superiority or entitlement over others.

Those in the world of anger devalue others or their environment, and feel they must dominate them at any cost, although they will never admit as much. People who feel envy may inwardly seethe at someone’s success, while at the same time, they shake their hand, and congratulate them, or flatter them.

The Mutual Possession of Anger – Examples

Lets suppose you want to learn about Buddhism. That’s fine, but now lets assume that the reason you want to learn more about Buddhism is because your mate, who is Christian, is always winning philosophical arguments with you. Rather than being content with treating your friend as a human being, and avoiding arguments, you are determined to prove to him that Buddhism is right by crushing him in debate. This would be an example of the World of Learning being manifested through the world of Anger.

Going back to the example of the little old lady trying to cross the busy road. Lets suppose that a celebrity has just emerged from their home, and spots a few members of the paparazzi, cameras at the ready. Seeing the old lady struggling to cross the road, they make a dash to help the pensioner to safety, motivated by little more than the possible headlines and press coverage that will ensue. Here, the world of bodhisattva is twisted through the lens of anger. The old lady is safely across the road, but the celebrity’s prime motivation was less than noble.

Humanity

Also known as tranquility, the world of humanity represents a calm and rational state of life where reasoning and judgements are made. It can be the creative element in life, and provides the environment in which love and compassion can emerge. When our immediate needs are met, and we are not unduly influenced by the lower worlds, then we may reside in the world of humanity.

Humanity is a briefly enjoyed life state, but is important as it offers the catalyst for ascending to the noble, or higher paths, and thus transcend suffering. It is equally capable of giving way to the four evil paths.

Some confuse a supremely calm lifestate with having attained incomplete Nirvana (the highest lifestate believed to be reachable by the Hinayana teachings) – but this is anathema to Nichiren Buddhism. To remain unmoved regardless of what is going on around us, provides a breeding ground for apathy and decay.

The Mutual Possession of Humanity – Examples

The world of humanity, like all of the other nine worlds, can be mutually possessed. However, the manifestation of the world of the world of humanity when motivated by the other worlds is essentially an exercise in thought alone. Our calm, rational state – our conscious thought processes, are constantly bombarded by the influences of the other nine worlds.

Whenever we attempt to assimilate the influences of the other nine worlds, and begin to rationalise a response then we are manifesting our humanity. We may attempt restraint for a time, but it is natural for our desires to lead us into one of the other worlds soon enough!

Rapture

The sixth world is that of Rapture. This state can best experienced when, for example, we attain something we desire, or when long term suffering has been relieved. Although the feeling is intense, the joy experienced is short-lived and extremely susceptible to external factors. Most commonly confused with happiness by many, the desire for rapture as an escape from suffering is one of the prime reasons for our repeating the same mistakes over and over, making bad causes along the way, and thereby creating more suffering.

Rapture is the highest of the six paths (or six lower worlds) – all of which have in common the dependance on external factors for their appearance or disappearance.

The Mutual Possession of Rapture – Examples

Rapture can be expressed and experienced as a result of anger. Imagine the school or workplace bully, who depends on dominating others for his or her kicks. Only through the world of anger (i.e. dominating another) can this person experience rapture. Thinking it will create a lasting happiness, the bully is disappointed, and soon begins to feel the need to re-establish dominance over others, and so repeats the cycle.

Perhaps familiar to most people is the rapture experienced during sex. Driven by our animality – our desire to have sex is driven by our animal need to orgasm. Without it, the human race would cease to exist.

An Intermission – reviewing the lower 6 paths

The first six worlds, from Hell to Rapture, are collectively known as the “six paths,” or six lower worlds. All of them are brought about through either the realisation or the elimination of various desires and impulses. Their occurrence or passing is therefore governed by external factors.

People often live out their lives in trapped in the lower six paths without ever realizing they are at the mercy of their reactions to the world around them. Because these life states are dependant upon external (and therefore impermanent) factors, then any satisfaction gained from them is also transient in nature, and entirely beyond our control.

This is the turning point. If we can perceive the impermanence of the lower six paths, and begin our quest for a lasting truth, then we open the way to the four noble paths.

Unlike the lower six paths, the four noble worlds are the result of self actualisation, an internal struggle to fulfill our true potential as human beings for wisdom and compassion. The focus of the four noble paths is to develop the four virtues of purity, eternity, true self and happiness within our lives, to build an indestructible treasure tower. Let’s continue.

Learning

Also known as the world of voice-hearers. “Voice-hearers” (Skt shravaka ) referred to those who listened to the Buddha’s teachings, and began to practice the eightfold path in order to gain freedom from earthly desires. It is the first life state in which one awakens to the impermanence of things and the uncertainty of the six paths.

When dedicating one’s self to creating value through practice and study, then we are experiencing the world of learning. Note, that the world of learning isn’t simply about the acquisition of knowledge, theological or scientific, it is about assimilating it in a way that adds the wisdom and value to leverage and experience the lower paths through our highest lifestates of bodhisattva and Buddhahood. We cannot escape the lower worlds entirely while we are alive, and manifest a physical body, but the world of learning offers us the initial path to gaining emancipation from them.

The Mutual Possession of Learning – Examples

Second SGI president Josei Toda was imprisoned along with his mentor, and founder of the SGI Tsunesaburo Makiguchi, in 1943 after resisting the religious and thought control being imposed by the military regime of the time. Toda’s imprisonment was a crucial experience in awakening him to his mission of Kosen Rufu – to build the foundations for a peaceful society. Being seen as an enemy of the state in World War 2 Japan, was bad enough, but being in prison must have been a hellish experience, and far removed from the well equipped prisons we see in the West. Indeed, Makiguchi died in prison, aged 73, from malnutrition. From the depths of this hellish experience, Toda’s study of the Lotus Sutra and his chanting manifested the world of learning, and surpassing it even to bodhisattva, to come forth from prison and begin transforming society. He had truly conquered the hell of his incarceration.

The mutual possession of the ten worlds is perhaps most crucial at the stage of learning. Without the mutual possession we could never manifest the life state of hunger (or desire) to rise above the 6 lower paths to attain learning. Indeed, in this sense, desire itself is the gateway to learning – without one, there cannot be the other. Nichiren wrote a Gosho entitled Earthly Desires Are Enlightenment – which reinforces the mutual possession of learning in all other worlds.

Realisation

The world of realisation is one in which we have internalised a teaching, and seek the truth through our own direct perception of the universe. It is the fulfilment of learning, and affirmation of the fundamental truths that provide us with a degree of independance from our lower six life states.

The world of realisation is focussed on an internal process of improvement and growth which is therefore self oriented. The two worlds of Learning and Realisation (also known as the two vehicles) can become a cause for egotism. Archimedes is probably displaying the world of rapture due to the realisation he made while trying to understand the displacement of water.

The Mutual Possession of Realisation – Examples

You must have come across people who use their greater understanding or knowledge of something to belittle others and boost their own ego. This contempt for people in the six lower paths is the downfall of those in the two paths of learning and realisation, because that very contempt (or sense of superiority) is borne of the world of anger – busted!

The father who watches as his child is born is perhaps experiencing every life state imaginable, and in glorious Technicolor^®! However, I think it would be fair to say that the life state of bodhisattva is clearly prevalent in this situation, and that this informs a fundamental realisation regarding the true nature of love, compassion and life itself. As the newborn baby enters the world there can be no stronger example of realisation. All of the material possessions and other non-permanent manifestations in life cannot replace this moment in our lives.

Bodhisattva

The world, or life state of Bodhisattva is inhabited by those aspiring to enlightenment, but unlike the world of realisation, the Bodhisattva is equally committed to the enlightenment of others. Awakened to the Mystic Law represented through all phenomena, Bodhisattva’s find their greatest pleasure in altruistic acts that bring joy to, or ease the sufferings of others. The kind of compassion exhibited in this state is unconditional – one does not expect reward or material gain. Compassion for others is more important even than our own attainment of Nirvana, or enlightenment.

However, there is still opportunity for a negative aspect to this world. Some people endlessly put other’s happiness ahead of their own, even to the detriment of their own happiness. This can lead to resentment, and a slippery decent to the world of hell.

In the Lotus Sutra, Shakyamuni Buddha entrusted the propagation of the Lotus Sutra to the Bodhisattvas of the Earth. This was of crucial importance. In the Emerging from the Earth chapter of the Lotus Sutra, countless Bodhisattvas from other worlds implored the Buddha to allow them to propagate the Lotus Sutra in this world, but the Buddha refused them, stating that the Bodhisattvas of this very world will carry out the task of propagation (Kosen Rufu).

At that time, the Bodhisattvas of the Earth burst forth from the ground lead by the four great Bodhisattvas – Superior Practices, Boundless Practices, Pure Practices and Firmly Established Practices. Each of these Bodhisattvas possess the 32 features that characterise a Buddha. In The True Aspect of All Phenomena the Daishonin makes it clear that in the Latter day of the Law the Bodhisattvas of the Earth are none other than the practitioners of the Lotus Sutra.

The Mutual Possession of Bodhisattva – Examples

Sometimes we might feel the need to take action to protect someone. Lets assume we see a thief snatch a pensioner’s handbag. In this case, we are outraged by the thief, and want to teach him a lesson. We simply feel that by tackling the thief to the ground we are doing the right thing. We feel we are superior to the thief in our morality. Although this is rooted the world of anger (a sense of superior morality), it is channelled through the world of bodhisattva – the altruistic desire to help someone in need.

I recently build a model aeroplane for my son-in-law’s. We built it together, so I could show him how the electronics fitted together, what sort of glue worked best and so forth. My only desire during this exercise was to see him learn, enjoy flying his plane, and to become successful in his science related school work. I really enjoyed this activity, and didn’t expect anything in return (except perhaps a go on the controls!). In this instance my world of hunger mutually possessed the world of Bodhisattva.

Buddhahood

Buddhahood is equated with enlightenment. It is the ultimate goal of Buddhist practice, and is a state of complete freedom from suffering where one is awakened fully to the eternal and ultimate truth of reality, as it is. Characterised by supreme wisdom and infinite compassion, revealing our Buddha state requires us to perceive the Mystic Law inherent in all living beings. It also requires us to be awakened to the fact that we have possessed the world of Buddhahood since our infinite past.

Note that being freed from the sufferings of of this world doesn’t mean that we will no longer encounter any challenges or obstacles in our life. As Nichiren says, no one can avoid problems, not even sages or worthies. However, when we are in tune with life, and manifest our Buddhahood in a consistent manner, then the problems we encounter are less likely to be of our own making.

Buddhahood is also mutually possessed by, and mutually possesses the other nine worlds. However, unlike the other worlds, Buddhahood can only produce positive effects regardless of how it is mutually possessed with the other nine worlds. Like the other noble paths, Buddhahood is indestructible, and is not dependant upon external factors.

When we chant the daimoku – Nam Myoho Renge Kyo – we are working to lift our life state to the world of Buddhahood. It is the state where the causes we make will lessen our karmic retribution, and will produce benefit both for ourselves and for others.

With thanks to Phil Becque for the use of the Ten Worlds image used at the start of the article

The precise etymology of the word religion is debatable, but most definitions indicate a common belief system of sorts, or a binding force between humanity and an ideal, or mystic, element. Religion brings people together under a common viewpoint of how we should live and interact.

It could be argued that since the collapse of Christianity’s power and authority in the West, that science, futurism, and even atheism have become religions in their own right – defended with the same zeal, and the same lack of respect for other viewpoints that has sadly come to characterise for so many what religion is all about.

Modern Homo Sapiens has been around for at least fifty thousand years. In the past thousand years the pace of technological change has far outstripped our physiological ability to adapt. Religions too, that once bound people together, have proven the incompleteness or in-correctness of their teachings by holding on to dogma that has clearly been disproved by scientific advance.

The advance of democracy and individualism in the West has in many cases put paid to corrupt priesthoods and other authorities who traditionally viewed society as the means rather than the end to their purpose. The West is now a spiritually confused region, and is in danger of succumbing to destruction through greed, anger and foolishness. Dominated for centuries by Monotheistic religious dogma, and now bearing witness to the worst kind of atrocities carried out in the name of these same religions, the vast majority of westerners harbour an incredible reluctance to engage in any organised spiritual path.

This reaction is perhaps understandable, but it presents a problem for a society that is currently governed by the selfish desire to accumulate wealth above all else.

Daisaku Ikeda has said,

Many today regard any kind of belief – and religious faith in particular – as somehow in opposition to reason or at the very least as a sort of paralysis of the faculty of reason. There are indeed fanatical religions in which faith opposes reason. But it is an erroneous leap of logic to assume on this basis and without any evidence that all religions are so. That itself is irrational and can be characterised as a kind of blind faith in its own right.

A greater spiritual truth

A growing number of people in the West are beginning to realise there is a greater spiritual truth at work than the arbitrary decisions of a single supreme being.

To attribute anything that goes well in life to god, and to attribute anything that goes badly to the failings of mankind (or worse, an external devil), is anathema and only serves to reinforce the notion that mankind is inherently doomed to suffer until he is saved by god or his representatives (an external force). I believe this is childish. The notion that hell and heaven are mystical realms apart from this world, and that you can only gain entry to heaven through simply repenting your sins, is also naive (and dangerous).

The notion that without god there is no reason for human morality to exist is to deny the beauty and complexity of the human heart. The human heart, driven by our buddhahood, has the power for infinite compassion, courage, and wisdom – this is the heart of Nichiren Buddhism.

Nichiren Buddhism is experiencing a period of growth in the UK. Perhaps this is because people naturally look for answers to the questions raised by the human experience. Science, of course, can fulfill many of our queries regarding the physical world, but it fails to provide any real practical guidance on how to cope with everyday life – how to make sense of how we feel, and how we interact with others, both on the level of the individual, and also between societies and cultures.

Arnold Toynbee, noted English historian said of religion,

By religion I mean an attitude to life that enables people to cope with the difficulty of being human by spiritually satisfying answers to the fundamental questions about the mystery of the universe and of man’s role in it and by giving practical precepts for living in the universe. Each time a people has lost faith in its religion, its civilisation has succumbed to domestic social disintegration and to foreign military attack. The civilisation that has fallen as a result of the loss of faith has then been replaced by a new civilisation inspired by a different religion.

Buddhism is a growing influence in the West because it offers a new perspective (new for the west) that has been assessed based purely on whether its teachings ease or create more suffering. There is no higher purpose in human endeavour than to bringing an end to suffering, and promoting genuine human happiness. The Lotus Sutra as taught by Nichiren Daishonin is the supreme teaching that fits the people and the time of the twenty first century.

Practitioners of the Daishonin’s Buddhism continue to practice because they experience the real evidence or proof of its correctness in their daily lives. Through manifesting the timeless wisdom, compassion and courage of the Buddha, people the world over are beginning to form connections of the heart in multiple layers that shift the focus of society towards peace and human happiness.

The civilisation that is falling as a result of the loss of faith in failed doctrines must be replaced by a new civilisation inspired by a different religion – one built on compassion for all living beings, and the environment in which they exist.

I’m a member of the SGI in the UK. I have read plenty of criticism of the SGI, and it saddens me deeply. As you read this, bear in mind, I’m just a normal member of a normal district – I’m not a leader, nor do I have have any other role within the SGI. I have a family, hobbies, and a busy career to pursue.

I just feel I have to write this because I would hate to think that anyone interested in joining would be put off by the hateful slander some people (mostly adherents to the Nichiren Shoshu priesthood) seem to spend their lives creating.

Myth 1 – The SGI is a cult

This has to be THE most ridiculous accusation I ever heard. SGI members care about each other’s happiness – why would we want to cause suffering? Yes, we hold firm beliefs, and we may refute what we believe to be incorrect teachings, but that’s where it ends. We don’t go around committing acts of terror, blackmailing, or coercing others to comply with our world view.

The SGI has never demanded or pressured me to:

• distance myself from non buddhists or buddhists of other schools.
• distance myself from my family.
• worship, venerate or otherwise focus my practice on SGI president Daisaku Ikeda instead of Nam Myoho Renge Kyo.
• only buy my buddhist accessories (Butsudan etc) and goodies from the SGI.
• pay for my Gohonzon.
• give my money or possessions to the cause.

Yes, a local SGI leader (whom I am glad to call a friend) wanted to ensure I had somewhere suitable to put the Gohonzon in my home before I received it – so what? This is nothing sinister, and is more a chance to meet and talk, and answer any questions. If the embodiment of enlightened were to visit your home, you’d want to be respectful – wouldn’t you?

Myth 2 – The SGI Gohonzon is a photocopied fake

Mine isn’t (a photocopy or a fake). The Gohonzon provided to members of the SGI is based on the Gohonzon inscribed by 26th High Priest Nichikan in 1720.

Yes, it may have been tidied up (electronically or otherwise) a little from the original for mass production.

Yes, it’s a printed copy (lithographic I think, but I may be wrong) – again, so what!

No it isn’t an occult object with “woo woo” powers that have somehow been weakened because it isn’t a copy of the Dai Gohonzon kept by the Nichiren Shoshu priesthood. I never understand this argument. Nichiren Daishonin himself inscribed a number of Gohonzons for his followers – none of them were exactly the same, yet all of them represent the same Mystic Law.

It is a scroll – a piece of paper. It is the focus of our worship, because what is inscribed on it represents the Mystic Law – which exists within us. If you think the one kept by the Priesthood or anyone else is somehow more powerful or different from your own life, then you are putting your faith in something outside of yourself.

Myth 3 – The SGI is undemocratic

An the point of this accusation is? I might have missed the boat here, but as far as I know, no leader of the main world religions is voted in. Leaders should be selected (and as far as I can see in the UK, they are) based on merit.

Do you really think that popular voting is going to improve the quality of people who are attracted to leadership of the SGI – or any organisation for that matter? Have to SEEN our political system?

If you feel that the SGI leadership in your district is corrupt, then BE the change that’s needed instead of whinging about it. Shine as a beacon in your district, and you will be recognised for it. Organisations are always subject to human mistakes. Nobody is perfect (but everybody is a Buddha).

Why the SGI attracts persecution

I could spend an eternity refuting petty allegations from the Nichiren Shoshu sect. It would be like trying to stop the flow of the Ganges.

The three powerful enemies will continue to attack the SGI because it is made up of those who are genuinely trying to reveal buddhahood in themselves and others in accordance with the Daishonin’s teachings.

The people of the Latter Day of the Law are cynical, doubtful and fearful – they cannot believe in altruism when they see it because their hearts are so clouded with greed, anger and foolishness. Like Icchantika‘s they have been exposed to the wrong teachings so often, they are all but unable to develop faith in the correct teaching. This is a dark negative function in society and represents the first of the three powerful enemies.

The priesthood represent the second powerful enemy, doing their best to control the SGI membership to bend it to their will, fearful of lost status resulting from the SGI’s success.

The third, and most powerful enemy are like high priest Nikken. Regardless of any disagreement between Nikken and the SGI Sensei (Daisaku Ikeda), Nikken’s treatment of the laity displays contempt for the Daishonin’s spirit, and an utter disregard for the human heart.

Personally, I would welcome Nikken into my home to open a dialogue that might lead to reconciliation. If Kosen Rufu is the genuine aim of the priesthood, then there should be no reason he would refuse me. I know this will never happen, because like many priesthoods, Nikken is more concerned with the preservation of his own temporal organisation and status than revealing buddhahood in others. He wants to control the SGI membership, in much the same way as priesthoods of the non-buddhist faiths have tried to control their adherents since the beginning of recorded history.