The Ten Worlds

The Ten Worlds

Buddhism is concerned with understanding the way people change and interact with others. The concept of the “Ten Worlds” is a way to understand the potential life-states possible in all people.

In brief, these states are: hell (the worst suffering and delusion); hungry spirits, or hunger (driven by uncontrolled desires); animals, or animality (driven by instinct but lacking in reasoning); asuras, or anger (perverse egotism, which leads to hatred); human beings, or humanity (a calm but unstable state); heavenly beings (a rapturous and euphoric state one feels when released from suffering or from having fulfilled a desire); voice-hearers, or learning (self-development and reasoning); cause-awakened ones, or realization ( insight to the cause of one’s own suffering); bodhisattva (compassion for all life and the desire to see others become happy); and Buddhahood (a state of freedom, wisdom, courage and compassion).

Though once thought of as separate realms, the Lotus Sutra teaches that they are all interconnected. And each state is contained within every other state. There is learning within hunger, anger within Buddhahood and so forth. No state exists separate from the rest.

Each state contains within it latent variations of each of the others. This containment of other worlds is known as the principle of “mutual possession of the Ten Worlds” and is a key factor in the process of bringing forth our inherent Buddhahood. It means that whatever state we are in, at any moment, we have the possibility of experiencing any other state. It also means that the potential for Buddhahood is inherent in all life-states. So we have the capacity for enlightenment even amid the worst suffering, conflict or negativity. Conversely, someone in the state of Buddhahood can still experience the other nine worlds. Buddhahood is not a divine or otherworldly state but an ultimately human one.

Understanding the Ten Worlds can deepen one’s sense of self-awareness, and can bring forth compassion and hope.

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

How does the SGI contribute to communities and society?

  

How does the SGI contribute to communities and society?

The SGI is active as a nongovernmental organization promoting peace, culture and education, in keeping with the Buddhist tenet of respect for the sanctity of life. It is a firm supporter of the United Nations, with liaison offices in both New York and Geneva. SGI members work to promote human rights and sustainable development, raising awareness and forging links at the grass-roots level to foster a culture of peace.

The most dramatic evidence of the SGI's social engagement is, perhaps, to be found in the activities of individual members who contribute in many ways to the betterment of their communities, families and workplaces. The organization comprises a vast diversity of individuals who demonstrate how inner change leads to social contribution - they are models of "human revolution in action."

The SGI produces educational and awareness campaigns that promote peace. In addition to public exhibitions such as "Building a Culture of Peace for the Children of the World," activities include workshops connected with the "Victory Over Violence" initiative, petitions in support of nuclear abolition and books recording individuals' wartime experiences to inform future generations about the misery of war.

The SGI promotes sustainable development through educational campaigns and practical measures such as recycling and tree-planting projects. It supports the Earth Charter, sponsoring the exhibition "Seeds of Change: The Earth Charter and Human Potential" and the film Quiet Revolution. The SGI's Amazon Environmental Conservation Center in Brazil is developing programs for reforestation and creating an Amazionian seed bank.

The SGI has a long tradition of providing relief and assistance following natural disasters and humanitatian emergencies such as earthquakes and floods, and local SGI community centers have provided shelter to displaced persons. After the 2004 Asian tsunami, for instance, SGI organizations mobilized financial and human resources, gathering and delivering relief supplies to those most in need. Fundraising drivers have collected more than $12 million for the United Nations High Commisioner for Refugees and the nongovernmental organizations working with refugees.

Recognizing that humanistic education is crucial to the health of society, the SGI promotes numerous workshops and projects including adult-literacy programs. In Japan, educators offer free counseling services to parents, children and teachers. In Brazil, the Makiguchi Education Project emphasizes the dynamic relationship among schools, parents and teachers, and aims to develop the inner strength of each child.

The SGI was a key contributor to the launching of the UN's 2005 World Programme for Human Rights Education. The exhibition "Toward a Century of Humanity: An Overview of Human Rights in Today's Wold" has been shown in 40 cities in eight countries since 1993.

The SGI believes that cultural exchange is an ideal way to develop ties of friendship between people of different cultures and nationalities. Cultural and music festivals are often central elements of these activities, building mutual appreciation of diverse cultural heritages. The Soka Gakkai's youth groups have been holding exchanges with the All-China Youth Federation, the largest youth organization in China, since 1984.

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

What is kosen-rufu?

What is kosen-rufu?

As SGI President Ikeda explains it: "Kosen means 'to widely declare'. Widely implies speaking our to the world, to an ever-greater number and even-broader spectrum of people. Declare means 'to proclaim one's ideals, principles and philosophy.' The ru of rufu means 'a current like that of a great river.' And fu means 'to spread out like a roll of cloth.'

"The teaching of the Mystic Law has nothing to do with appearance, form or pride. It flows out freely to all humanity the world over. Like a cloth unfolding, it spreads out and covers all. So rufu means 'to flow freely, to reach all.'

"Just like a cloth, kosen-rufu is woven from vertical and horizontal threads. The vertical threads represent the passing of Nichiren Daishonin's teaching from mentor to disciple, parent to child, senior to junior. The horizontal threads represent the impartial spread of this teaching, transcending national borders, social classes and all other distinctions. Simply put, kosen-rufu is the movement to communicate the ultimate way to happiness - to communicate the highest principle of peace to people of all classes and nations through the correct philosophy and teaching of Nichiren" (June 5, 1998, World Tribune, p. 7).

A passage from the "Former Affairs of the Bodhisattva Medicine King," the 23rd chapter of the Lotus Sutra, reads, "After I [Shakyamuni Buddha] have passed into extinction, in the last five hundred year period you must spread it abrosad widely [kosen-rufu] throughout Jambudvipa [the world] and never allow it to be cut off" (The Lotus Sutra, p. 288). Nichiren Daishonin made it his lifelong mission to fulfill this injunction of the Buddha - kosen-rufu. He saw the fulfillment of that mission as widely propagating his teaching of Nam-myoho-renge-kyo, which he identified as the essence of the Lotus Sutra. In his "The Selection of the Time," Nichiren wrote, "Can there be any doubt that, after this period described in the Great Collection Sutra when 'the pure Law will become obscured and lost,' the great pure Law of the Lotus Sutra will be spread far and wide [kosen-rufu] throughout Japan and all the other countries and Jambudvipa?" (The Writings of Nichiren Daishonin, vol. 1, p. 550). And in "The True Aspect of All Phenomena," he wrote, "At the time when the Law has spread far and wide [kosen-rufu], the entire Japanese nation will chant Nam-myoho-renge-kyo, as surely as an arrow aimed at the earth cannot miss the target" (WND-1, 385).



Reference
Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

What is a Bodhisattva of the Earth?

What is a Bodhisattva of the Earth?

In the Lotus Sutra, the Bodhisattvas of the Earth first appear in the "Emerging from the Earth" chapter. Their qualities include being firm in intent and thought, with the power of great perseverance; diligently pursuing unsurpassed wisdom; without fear; clever at difficult questions and answers; upright in dignity and virtue (see The Lotus Sutra, pp. 216-23).

Although these beings seem exalted and awe-inspiring, Nichiren reveals that we ordinary practitioners, in fact, manifest the very same life-state: "There should be no discrimination among those who propagate the five characters of Myoho-renge-kyo in the Latter Day of the Law, be they men or women. Were they not Bodhisattvas of the Earth, they could not chant the daimoku" ("The True Aspect of All Phenomena," The Writings of Nichiren Daishonin, vol. 1,p. 385).

Without dwelling in this decidedly real world, there is no way anyone can develop the compassion needed to touch the hearts of people who are suffering. The world today can be frightening, insecure and disheartening. People need hope. Our experiences living each day, chanting Nam-myoho-renge-kyo and encouraging one another, growing through each challenge we overcome - these are the very things we can offer.

In his November 18, 2006, message, SGI President Ikeda says: "It is precisely all of you who chant the Mystic Law and take action for kosen-rufu - Nichiren's will and decree - who are these Bodhisattvas of the Earth.... The founding spirit of the Soka Gakkai lies in realizing the wonderful mission and power we posses as Bodhisattvas of the Earth. There is not the slightest need for us to feel unworthy or be envious of others. The noble life of a Bodhisattva of the Earth beats vibrantly in the very depths of our beings. We can tap and bring forth that pure and powerful life force by chanting with a deep vow and taking courageous action" (January 12, 2007, World Tribune, p. 3)

That vow is to save innumerable suffering beings through sharing the teaching of Nam-myoho-renge-kyo.

Reference
Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

What is the best way to tell my friends about Nichiren Buddhism and the SGI?

What is the best way to tell my friends about Nichiren Buddhism and the SGI?

The most important point is that we be ourselves. As we chant to develop our lives and study to understand how the teachings of Nichiren Buddhism apply to and enhance our experience of daily life at each moment, we develop confidence in the value of our Buddhist practice. It is only natural, then, for us to want to share our expericences with those we care about. SGI President Ikeda has said: "Propagation does not mean trying to force something on someone, nor is it for the sake of the organization. Propagation is an act of venerating the Buddha nature in the lives of others. Therefore, our efforts in shakubuku [or propagation] should be motivated by a spirit of the greatest respect for the other person" (The Wisdom of the Lotus Sutra, vol. II, p. 197).

It can be difficult, however, to talk about Buddhism and the SGI with others. We might worry about what others will think of us, that we might not be skullful enough in expressing Buddhist concepts or lack of confidence in our practice in other ways. But the very process of trying to reach out to others gives us opportunities to confront and transcend our insecurities. Simply inviting a friend to a discussion meeting is a great way to start. There will be other practitioners there who can share their experiences in faith and practice as well as their understanding of Buddhist teachings.

Ultimately, we practice for both ourselves and others based on the compassionate Buddhist view that we cannot be truly hapy when others are suffering. President Ikeda says, "Shakubuku [propagation] is a practice that is a concrete expression of our belief in the Buddha nature within ourselves and others; it is a humanistic act of the highest respect for others" (The World of Nichiren Daishonin's Writings, vol. 3,p. 114).

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

Why do we study?

Why do we study?

Nichiren Daishonin says, "Without practice and study, there can be no Buddhism" ("The True Aspect of All Phenomena," The Writings of Nichiren Daishonin, vol. 1, p. 386). Practitioners study Nichiren Buddhism not only because it helps them deepen their understanding of the philosophy and life itself but it also empowers them to take on all of life's challenges and further develop their compassion to help others dispel their own suffering.

Without a solid understanding, practicing any philosophy correctly and consistently would be difficule. For Nichiren Buddhists in the SGI, great emphasis is placed on study - it is one of the three pillars of our faith, together with faith itself and practice (both for ourselves and for others).

Through our efforts to grasp the Buddhist teachings, we can build the confidence to continue our practice; and the actual proof we receive from practice in turn deepens our faith. As one example of how it bolsters our faith, the study of Nichiren Buddhism gives us great insight into the workings of life, which helps us understand why things happen to us individually, in our communities and in society. With this knowledge we can take action to transform our lives and the environment from which they are inseparable.

The SGI makes a great deal of study material available, including the English translation of more than 400 letters Nichiren wrote to his disciples in the 13th century. All of his extant letters are available for everyone to read in order that they might grasp, from the founder of Nichiren Buddhism, the true intent and purpose of our practice.

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.

Setting Up the Altar and Protecting the Gohonzon

Setting Up the Altar and Protecting the Gohonzon

A first step in the practice of Nichiren Buddhism is receiving the Gohonzon and enshrining it in your home. Out of consideration for other members of the household, it is best to take some time to explain to them about your Buddhist practice and thereby gain their support.

Your sponsor and SGI district leaders will help you choose an optimal place in your home to set up an altar, usually made of wood or plastic, in which the Gohonzon will be housed, and plan a time for the enshrinement. These altars come in many designs and sizes.

They will help with placing the Gohonzon in the altar, carefully making sure that it hangs straight. The Gohonzon may curl forward at the bottom when first unrolled, but it is best not to roll it backward in an attempt to straighten it. In a matter of days, it should straighten as gravity pulls on the lower rod.

Daily practice is a vital part of Buddhism. The altar and surrounding area should be kept clean and, out of respect, we avoid breathing directly on the scroll. We take care when dusting the interior of the altar, and especially avoid touching the face, or white portion, of the Gohonzon.

Traditionally, offerings are made, including evergreens, candles and incense, a bell to ring while chanting and reciting the sutra. We might have an offering dish on which some fresh fruit or other food can be placed. Fresh water is placed in a small cup before the Gohonzon prior to each morning's sutra recitation, and is removed before the evening recitation. The water may be put into another cup and then consumed.

When offering food, it is customary to ring the bell three times, place our palms together and chant Nam-myoho-renge-kyo three times as a gesture of deep gratitude. The offering should be removed while still edible.

These traditional offerings serve to honor the Gohonzon (i.e., our own innate potential for enlightenment) and dignify the place where it is enshrined. It is important to note that the appreciation and sincerity we show the Gohonzon is synonymous with showing respect for those qualities within our own lives and, accordingly, will be reflected in our lives as benefit.

Nichiren Daishonin writes, "Whether you chant the Buddha's name, recite the sutra, or merely offer flowers and incense, all your virtuous acts will implant benefits and roots of goodness in your life. With this conviction you should strive in faith" ("On Attaining Buddhahood in This Lifetime," The Writings of Nichiren Daishonin, vol. 1, p. 4).

Reference

Living Buddhism "Without Practice and Study, There Can Be No Buddhism". May-Jun 2007 Special Reprint.