The 9 Worlds Working Through the Buddha State

How the Buddha state works through the other nine worlds

[These are Excerpts from the YouTube recording of Richard Causton's lecture on the Gosho On Attaining Buddhahood in This lifetime]

Hell - If one is in state of buddha, even the slightest glimpse of hell will be enough to force one immediately back into buddhahood. That is the reaction of the state of hell when one's buddha state is the main tendency. The other way it can be used is to feel another person's suffering. When someone else tells their tale of woe, the person can relate. They can put in a hand and help that person out. They can feel it for a moment or two just as the other person can feel it. The existence of hell even in a buddha is a constant driving force for him to remain a buddha. Buddha is a human being. Unless he is chanting nmrk, and is aware of hte other nine worlds, he ll never last as a buddha for very long

Hunger - Hunger in a buddha can be for example a yearning for kosen rufu. Constant yearning or desire to see a peaceful happy world. And of course see himself and other action to create such a world.

Animality - It is an instinctive world. The world in which the animal instinct preserves us as a species. When buddha is the tendency of one's life, one's instinct is always to preserve oneself so that one can fulfil one's purpose in life to the fullest. When you are in the state of Buddha, you find yourself taking more care of yourself than before - being more aware of what you are eating maybe, or you are sleeping enough or if you are really exhausted, you rest. This is the wisdom of Buddha. Working instinctively thorugh the state of animality to preserve you so that you can fulfil your mission

Anger  - Anger becomes passion. No one without passion can achieve kosen rufu or any thing remarkable. So with passion for kosen rufu, such a driving force for the peace of the world rises through the buddha state in the world of anger.

Tranquility - In Buddha state, iti s the time to rest mind and body so that one can generate the energy to continue with the great task of living a fulfiling a valuable life. Tranquility is used by a person in the state of buddhas to prepare themselves for another great effort, another great leap forward

Rapture - It is a passing joy. A state of life one rarely stays in for very long as in this state we tend to be stupid, and not look where we are going. But for the buddha, rapture is a passing joy, which very quickly turns into gratitude. Gratitude is not rapture but gratitude is a wonderful feeling. Rapture arises when you achieved your result, with a person in a buddha state, it turns into gratitude and from gratitude to the determination to achieve even more. So this is where rapture works in the state of buddhahood.

Learning - Learning is to master some subject, some area of knowledge. This is in order to establish oneself in a position in society which is valuable. And from there one can create the greateest influence for the good and happiness of others around them.

Absorption - This is the power to concentrate on some particular aspect in order to teach others and in order of course first to master it oneself.

Bodhisatva - This is the world where buddhahood expresses itself most fully in the desire to help others and to change society for the better.

Positives and Negatives of the Ten Worlds

POSITIVES	WORLD	NEGATIVES
The world of perfect freedom, in which one is awakened to Nam-myoho-renge-kyo, the eternal and ultimate truth that is the reality of all things. Characterized by joy which cannot be destroyed by suffering, boundless wisdom, courage, compassion and life-force. The state untouched by negative karma which can bring benefit to all.	BUDDHAHOOD	None
The world of altruism, in which one acts selflessly for other people, helping them without expecting reward	BODHISATTVA	Patronizing or despising those one is trying to help. Becoming a martyr to the cause and neglecting one’s own life.
The world in which one strives for insight or wisdom which comes from one’s own observations of the world. The creative spark.	REALIZATION	Like learning, one can become attached to cerebral matters, arrogant, looking down on others, self-centred absorption.
The world in which one strives to understand some concept through the teachings of others, with the goal of self-betterment.	LEARNING	A world in which one can become exclusive, cut off from everyday life and feel superior to those less intellectually capable.
For a short time one experiences Intense pleasure and happiness and is generally positive towards the world at large.	RAPTURE	The world of transient happiness; experienced on the fulfilment of one’s desire is short-lived and the desire to prolong it can lead to excesses. From rapture to Hell or Anger is a short step.
The ability to control one’s desires with reason and act humanely	HUMANITY	The world of calmness. A fragile and easily disrupted state, in which one is unable to bring about change.
Passion against injustice and for creating a better world.	ANGER	The world of egotism, characterized by conflict and the arrogant desire to be better than everyone else
The instinct to fear danger, to sleep and eat regularly; to reproduce; to protect and nurture life.	ANIMALITY	The world of instinct. In which one threatens the weak and fears the strong. Pleasure seeking. Foolishness. Living only in the present.
Yearning for Improvement. The desire to create value. The desire to live.	HUNGER	The world of desires for power, sex, money etc. A state which is never satisfied. Greed.
By knowing suffering we can understand happiness. By understanding Hell we can gain the desire to help others.	HELL	The world of suffering. Depression. Despair. At its most extreme the impulse to destroy oneself and all around.

Buddhist Concept: Mutual Possession of Ten worlds

UKE Jan 1995 by Sally Pardo

Each of the Ten Worlds, in turn contains all the ten worlds. this concept is known as 'the Mutual Possession of the Ten Worlds.' It is of great importance because it explains how our lives can continually move from one state to another. it also teaches that since Buddhahood contains the other nine worlds, fundamentally a Buddha is no different from ordinary people. This means that whatever our dominant life state, we all have the same potential for Buddhahood, and that this state of life is available to us at any time.

Regardless of the mood we may be in, every time we chant Nam-myoho-renge-kyo, we naturally manifest our Buddhahood, with all the courage, compassion, wisdom, and life-force that goes with it. Buddhahood transforms the other nine worlds to reveal their positive aspects, and chanting regularly - twice a day, every day - is making the cause for our Buddhahood to dominate our daily lives.

Nichiren Daishonin inscribed the Gohonzon so that we could all reveal the state of Buddhahood. The Ten Worlds are all on the Gohonzon. He wanted us to understand that they will always be present in life and it is impossible to eradicate them. Far better to transform and use them in a positive way.

As we continue our daily practice, our environment will respond to the changes we are achieving in ourselves. We begin to be more positive about our problems, viewing them as challenges for our growth. As we change our inner lives, our outer lives mirror the change, making us happier and stronger people. Every part of our environment will respond and we increasingly feel a desire to help and encourage others.

Buddhist Concept: Ten worlds

UKE January 1995 By Sally Pardo

Ten States of Life

The Buddhism of Nichiren Daishonin teaches us about the Ten Worlds, or ten states of life that every human being constantly expresses. The first six, known as the lower worlds, are Hell, Hunger, Animality, Anger, Humanity (or Tranquillity), Rapture (or Heaven),. In varying degrees, these are the worlds which influence our day-to-day lives, emerging automatically in response to the environment in which we live. Whilst in these six lower worlds, our happiness or suffering depends entirely on external factors: we cannot change until they do.

By contrast, the other four worlds – Learning, Realization, Bodhisattva and Buddhahood – known as the four noble paths’, can only emerge through our deliberate efforts. In these worlds we are not so dependent upon our environment, and our ability to achieve happiness is much more within our own control. All of the nine worlds from Hell to Bodhisattva have both positive and negative aspects, while Buddhahood is completely positive.

Tendencies

Everyone has natural inclinations towards one or two of these states, and in the absence of any strong external influence we naturally revert to these predominant worlds. We view and interpret our lives through whatever life-state we are in, most usually our predominant ‘worlds’. For us, this habitual way of seeing things in reality and helps form our world.

For example, a person dominated by Anger will tend to be very critical of others and will find her life full of conflict. Even if she does not express her criticisms, those around her may very well sense her feelings and so try to avoid her. In her increasing isolation, her negative opinions of others are, to her eyes, confirmed; at the same time she might turn her critical nature back on herself. Either way, she is unlikely to be able to form better relationships with others, and her Anger will probably become deeper and more pronounced.

In this way, our dominant life-states create the environment in which we live, strongly infrluencying the choices we make in all areas of our lives. If the negative aspects of these states are strong, we will create a cycle of misery. In the state of Hunger, for instance, we may feel a great desire to diet, but our Hunger will also make us want to eat all manner of sweet things. Denying that urge makes us unhappy, but giving in to it prevents the desired weight loss. The result is that we often despise ourselves, feeling trapped, helpless and confused about what we really want.

Clearly, we need to find a way of transforming our inner lives so that we can fulfil ourselves here and now, while creating a positive future both for ourselves and for the world around us. Chanting Nam-myoho-renge-kyo, Nichiren Daishonin taught, does just this. But how?

To be continued

Esho Funi - Simplified

Sensei's amazing explanation of the concept of esho funi (or the Oneness of life and the environment) from the March VC - Shared by Binita

Question: The "Expedient Means" chapter in the first volume of the Lotus Sutra states, " The true aspect of all phenomena (can only be understood and shared between Buddhas. this reality consists of the appearance, nature... And) their consistency from beginning to end. " What does this passage mean? ( WND-1,p.383 )

He explained clearly: " This passage tells us that all the living beings of the Ten Worlds , from the lowest world of He'll, the most miserable life- state, to the highest world of Buddhahood, as well as the environments in which those beings live, are the entity of Myoho-re go-kyo."

President Ikeda then went on to describe the relationship between living beings ( shoho ) and their environment ( eho ) in a way that the high school division members could comprehend.

"For example, as a living being, everything around me, including all of you and the physical world I live in, is my environment. We do not live in isolation from others. Though we seem to be separate entities, we exist in relation to other entities. This is the meaning of the oneness ( non- duality ) of life and it's environment...

When you study hard and achieve good grades in school, you return home in a good mood, which changes how you feel there, right ? This is what is meant by " the oneness of life and it's environment. " The way your parents view you may also change, and they may even increase your allowance. Perhaps your dinnertime conversation will become more lively and enjoyable."

The high school division members smiled and nodded in understanding. President Ikeda declared: " ultimately,life, the human being, is of utmost importance. While we speak of the environment, the human being is the foundation. It all comes down to you as an individual."