The ten worlds

The principle of the ten worlds is a way to categorize the life conditions that we possess into ten states. These ten worlds consist of hell, hunger, animality, anger, humanity, rapture, learning, realization, bodhisattva, and Buddhahood.

Of these, hell (jigoku) is the most miserable life condition. As the Chinese characters for hell (jigoku) reveal, it indicates a state in which we feel as though we are trapped in an underground (ji) prison (goku). In the opening Gosho passage, the Daishonin teaches that “rage represents the world of hell.” Rage is an emotion of bitterness or resentment that has no outlet. It is a condition in which we are strongly attached to things that we cannot possess and blame others for it. As a result, we fall into the world of hell and suffer.

Hunger (gaki) is a life condition of suffering in which are various desires go unfulfilled. The Daishonin explains that greed characterizes the world of hunger. It is a state that we descend into when we only focus on satisfying our own desires without regard for others.

Animality (chikusho) is a state in which we, animals, entirely controlled by instinctive desires. We fall into this life condition if we live in egocentric lifestyle and have no caring for other people. The Daishonin teaches that “foolishness is the world of animality.” This is a life condition in which we are entirely consumed by superficial gains and are unable to develop a correct perspective and judgment on things. The life conditions of Hell, hunger, an animality that thus far have been described comprised the “three evil paths” (san aku do).

Next is the world of anger (shura). Asura is a famous class of contentious demons known for their fighting. Those in this life condition possess a spirit of superiority over others, and their nature is such that they always must be better than others. The Daishonin states that “a distorted mind is that of anger.” Those steeped in this life condition are full of jealousy and resentment toward those who are superior to them. When this world of anger is added to the three evil paths, they are collectively known as the “four lower worlds” (shi aku shu).

Next is the world of humanity (nin kai). This is a life condition in which we are able to live in peace and Tranquility as humans. The Daishonin explains that “calmness denotes humanity.” Our presence of mind functions to control us, on good reason and logic. However, to maintain a life condition of peace and tranquility, it is necessary to discipline our own lives. In society today, all are encouraged to live a dignified life appropriate to humans. We must be deeply mindful of our debts of gratitude. It is important for us to tackle all matters with great aspirations for self-improvement.

Rapture (ten) is a state that transcends the normal presence of Mind of people. Traditionally, the world of rapture was thought to be inhabited by heavenly beings and celestial maidens. Humans who performed remarkable good deeds were reportedly reborn into this heavenly world. The Daishonin teaches that “joy signifies rapture.” Rapture refers to a life condition that is full of happiness. The greatest joy (literally “arriving at the heavenly peak” [ucho ten]) signifies the absolute pinnacle of happiness, but conversely, it also can signal the opposite a – a period of decline. Thus, the joy of the world of rapture never lasts a long time.

What has been described thus far, from the world of hell to that of rapture, is known as the “six paths” (roku do). I am certain that you can understand that these represent the life conditions that we all experience in our daily lives. However, our life condition is never static. It constantly is moving from one world to another within the six paths. This is known as the “transmigration of the six paths” (rokudo rinne). The “six paths” is a term that describes the place where each person lives – the world in which an individual resides.

Those of us born into the world of humanity only tend to see the people in the world of humanity. However, there are people who reside in the world of hell, hunger, animality, and anger. Furthermore, there are also those who live in the world of rapture. When we speak of the worlds ranging from hell to rapture, we refer to the life conditions in which these people reside.

After we die, in what life condition – or what world – will we be reborn next? The determination of the world into which we will be reborn depends on our actions and practices during our current lifetime, based on the Law of cause and effect. This is explained by principles such as the transmigration of the six paths and the circle of transmigration (rinne tensho), which explain that we were born into the world of humanity in this life, but our behavior in this life will determine the world into which we will be reborn in the next life. You may be familiar with the story of Maudgalyayana, which is told every year during the Urabon Ceremony. He saved his mother, would descended into the world of hunger. The story warns us that, if we live a life of greed during this lifetime, will then fall into the world of hunger after death.

Be that as it may, regardless of the world into which we are reborn, based on the transmigration of the six paths, we will be born into a life condition of suffering. Even if we are born into the world of rapture, the joy that we experience will be short-lived.

Consequently, the performance of Buddhist practices is expounded as a means to liberate ourselves from the sufferings of the transmigration of the six paths.

There are four life conditions that are above the six paths. They are the world of learning (shomon), realization (engaku), bodhisattva (bosatsu), and Buddhahood (butsu). These are known as the “four noble worlds” (shisei). These four noble worlds can be achieved through Buddhist practice, to overcome the suffering of the transmigration of the six paths. Of these, the world of learning and realization are called the two vehicles (nijo). The Buddhist practices for these are focused on the achievement of salvation for oneself based on the Hinayana doctrines. The Chinese characters denoting learning literally mean to hear (mon) the voice (sho) of the Buddha, and the corresponding practices are based on the Buddhist teachings. In the world of realization, people seek enlightenment on their own, based on their own wisdom. However, neither one of the worlds of the two vehicles enables people to attain true enlightenment. Those in the world of learning and realization are self-satisfied in their own lowly form of enlightenment and are never motivated to seek salvation for others. Their world typifies egocentrism and therefore, they are severely admonished by the Buddha.

The next world, bodhisattva (bostasu), represents a life condition in which people aim to achieve enlightenment through Buddhist practices based on mercy. Those in this world operate on the principle of “aspiring up to become a Buddha and teaching all mankind below” (jokyu bodai kake shujo). Thus, bodhisattva’s seek to rise and become Buddhas (by attaining enlightenment). They reach out to teach the multitudes below them who are suffering. They live by their vow to benefit themselves and others.

The final world is that of Buddhahood. It indicates the life condition of the Buddha who has achieved enlightenment through Buddhist practice. It is a life condition of absolute happiness. The Buddha’s enlightenment represents a life condition in which all phenomena are contained within the single true Law of Myoho-Renge-Kyo, transcending time and space. This supreme life condition of the Buddha is inherent within our hearts and minds as common mortals. However, the forces of earthly desires in our hearts are extremely strong, making it difficult for us to manifest the Buddha nature within our own lives. Consequently, we are unable to free ourselves from the suffering of the transmigration of the six paths.

An explanation of the the worlds, such as this, becomes rather complicated. Let me briefly summarize. Thus far, I have explained that there are ten types of life conditions within our lives. We typically are situated within the transmigration of the six paths, as we go from one to another of these six worlds of delusion. We perform the Buddhist practices to free ourselves from this cycle of delusion. By doing so, we can attain the life conditions of the four noble worlds – particularly Buddhahood.

Thus, although we were born into the world of humanity, our lives contain all ten worlds – the entirety of the six paths and the four noble worlds. As I mentioned earlier, in addition to the world of humanity, there are nine worlds in which people reside. Those of us in the world of humanity may descend into the world of hell, as a result of our actions and behavior in this lifetime.

Consequently, the ten worlds exist within the world of humanity. In the same way, the ten worlds also are inherent in each of the other nine worlds. This is known as the mutual possession of the ten worlds (jikkai gogu). Thus, the life condition of the Buddha is inherent in each of us in the worlds of hell, hunger, animality and so on. Conversely, the Buddha also possesses the life condition of hell as well as the other nine worlds. When the ten worlds are multiplied by the ten within each world, there are a total of one hundred worlds. Although there are numerous Buddhist scriptures, this doctrine of the mutual possession of the ten worlds is only expounded in the Lotus Sutra.

The doctrine of the mutual possession of the ten worlds is extremely important. Even those in the world of hell can achieve salvation precisely because the life condition of the Buddha is inherent in the lives of the people in all the nine worlds, from hell through bodhisattva. To achieve salvation, those who have descended into the world of hell need not work themselves up through the ranks of hunger, animality, and so on. Even those in the world of hell can directly attain Buddhahood from within that world, if they manifest the life condition of the Buddha. By contrast, the life condition of hell is inherent in the life of the Buddha. Therefore, the Buddha is able to understand the suffering of those who have fallen into the world of hell.

Based on the teachings of the Lotus Sutra, we can see how various life conditions are inherent in our lives. Indeed, we can only marvel at the fact that our hearts and minds are truly mystical. Based on the Buddha’s wisdom, these conditions have been clearly revealed as the ten worlds.

The Buddha characterized these wondrous life conditions as being mystical. Furthermore, he established the doctrine in which he revealed this truth as the mystic Law (Myoho). The Buddha used the lotus flower as a metaphor to symbolize this principle of truth. The lotus plant sends forth its pure white flowers from within a muddy swamp. Based on this, the Buddha demonstrated how Buddhahood and the other nine worlds inherently coexist within our lives. He expounded that our lives are in themselves The mystic Law of the lotus – Myoho Renge.

The Buddha presented this Doctrine as the teaching that he expounded, and he concluded it with the word for “teaching” – kyo. This is how he revealed the doctrine of Myoho-Renge-Kyo. What, then, is the teaching called the Lotus Sutra (Hokekyo), consisting of 28 chapters? Please understand that the Lotus Sutra is a teaching that provides a detailed explanation of Myoho-Renge-Kyo.

Our master Nichiren Daishonin expounded that Myoho-Renge-Kyo represents the essential source of our lives and the fundamental doctrine of the Buddha’s enlightenment. As such, he was the first to propogate the Daimoku of Nam-Myoho-Renge-Kyo to all the people. “Nam/Namu” means “devotion.” Therefore, the Daimoku manifests our spirit of devotion to the precious doctrine of Myoho-Renge-Kyo.

At the Tatsunokuchi Persecution, the Daishonin revealed his life as the True Buddha, through discarding his provisional identity and revealing his true identity (hosshaku kempon). He then inscribed the mandala Gohonzon of the ten worlds. On the face of the Gohonzon, the characters for Nam-Myoho-Renge-Kyo are surrounded by the inscriptions of the life conditions and the personae of the ten worlds, from hell, hunger, and animality, through bodhisattva and Buddhahood. Nichiren Daishonin expounds that, regardless of the life condition or persona, their essential life of the Buddha nature is manifested, as they are illuminated by the mystical brilliance of Myoho-Renge-Kyo in the center.

I am certain that some of you in attendance today are encountering various hardships in your daily lives. There may be others who long to experience greater happiness. By chanting to this Gohonzon, you will be able to proceed to a true resolution for your current hardships. You will experience a truly mystical and wondrous sense of happiness.