The world of anger

The willingness to learn from others and the readiness to self-reflect are qualities that define us as human beings, the means by which we develop ourselves and become happier. What happens when we lose or neglect these abilities? The frightful consequences of this are what Buddhism describes as the world of Anger. The word "anger" is likely to make us think of someone losing their temper or becoming enraged or furious. This is a natural and sometimes necessary reaction to situations we encounter. Such anger can often function positively, when it is directed against injustice or irresponsibility, for example.

There is a difference between this and the ego-obsessed world of Anger described in Buddhist theory. Anger here is one of ten "worlds" or conditions of life, which, according to the Buddhist concept of the Ten Worlds, are inherent in all people. We experience these at different times in different ways depending on our responses to our circumstances and the strength or weakness of our inner-motivated efforts to improve ourselves. They are: Hell, Hunger, Animality, Anger, Humanity, Rapture, Learning, Realization, Bodhisattva and Buddhahood.

The chief characteristic of the world of Anger is envy, the kind where one cannot tolerate the thought of anyone being in any way better than oneself. It is a burning need to be superior to others, a belief that one is fundamentally better than other people.

As a Buddhist text describes it: "Since those in the world of Anger desire in every instance to be superior to everyone else and cannot bear to be inferior to anyone, they belittle and despise others and exalt themselves, like a hawk flying high and looking down on the world. At the same time, outwardly they seek to display the virtues of benevolence, justice, propriety, wisdom and fidelity."

Nichiren, the 13th-century founder of the Buddhism practiced by members of the SGI, characterizes Anger as "perversity." This is because of the great disjuncture between the inner and outer worlds of someone in the state of Anger. One's intense competitiveness is masked by a show of virtue and by obsequious behavior designed to elicit the acknowledgment from others that is so essential to one's sense of superiority. The aggressiveness of people in this state belies their insecurity. Arrogance, contempt for others, a highly critical streak and a powerful, conflictual or competitive urge are all aspects of the world of Anger as it manifests in our lives.

When people in positions of power and authority become caught up in the snares of Anger, or when this world begins to predominate in society, the consequences can be catastrophic. As SGI President Ikeda describes, to one in this state, "everything appears as a means or a tool to the fulfillment of egotistical desires and impulses. In inverse proportion to the scale of this inflated arrogance, the existence of others-people, cultures, nature-appears infinitely small and insignificant. It becomes a matter of no concern to harm or even kill others trivialized in this way. It is this state of mind that would countenance the use of nuclear weapons. . . People in such a state of life are blinded, not only to the horrific suffering their actions wreak, but to human life itself."

The SGI movement aims to bring about a transformation in society through the transformation of the heart of the individual, based on an understanding of the dynamics of the human heart and the profound interconnection of the individual, society and the cosmos itself.

While every person strives to be happy, the misguided efforts of people in the world of Anger only drive them deeper into misery and a sense of isolation. Paradoxically, however, the sense of self-awareness and self-importance characteristic of the world of Anger is also a gateway to empathy with others. The acute sense of one's ego can be a basis for the realization of how important and precious each person's life is to them, and of the shared difficulties of existing happily in the world.

The key to the transformation of the world of Anger lies in self-mastery-channeling the energy that has formerly been directed toward winning over others into winning over oneself.

This begins simply with the humility to respect and admire what is praiseworthy in others.

Source: http://www.sgi.org/buddhism/buddhist-concepts/anger.html

Win or lose?

The phrase "Buddhism is win or lose" may not sit easily with popular images of a "peaceful" Buddhist approach to life. It may even sound like an invitation to stir up conflict.

However, what this phrase describes is not confrontation between antagonistic individuals, but rather the internal spiritual struggle which is the reality of our lives. As SGI President Daisaku Ikeda says: "The universe, this world and our own lives are the stage for a ceaseless struggle between hatred and compassion, the destructive and constructive aspects of life." Our challenge, moment by moment, is to continue striving to create maximum value and to never be defeated or give up, regardless of the obstacles we may encounter.

The struggles we face might range from the apparently mundane (summoning the energy to take out the trash or write a letter to an aging relative) to the vast (campaigning to ban nuclear weapons), but the essential challenge is the same. It is to overcome our own weakness, fear or inertia in a given moment and take action for the sake of the happiness of ourselves and others.

So where does Buddhism play a role in such daily battles?

Ideally there is no separation between daily life and Buddhism. Buddhism does not exist in the realm of theory, and as Nichiren wrote: "The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being."

Nichiren also stressed that it is victory as a human being--including both tangible achievements and moral or spiritual victories which may be invisible to others--that matters, rather than recognition in the form of promotion or reward in society. In 13th-century Japan, people's lives were utterly dependent on the decisions of their rulers or local lords, so to set one's own internal standards for success required great courage.

He wrote: "Buddhism primarily concerns itself with victory or defeat, while secular authority is based on the principle of reward and punishment. For this reason, a Buddha is looked up to as the Hero of the World..."

The value of our victory also depends on the scale of the challenge we tackle. For a champion bodybuilder to lift a heavy suitcase scarcely counts as a victory. It is only when we push ourselves beyond our limits that our success becomes meaningful to ourselves and respected by others. Living a "safe" existence in which we merely abide by society's rules is to shirk the bigger challenges involved in living in a way which both maximizes our positive, creative influence and actively tackles those forces which cause suffering and abuse.

Whether we are striving for promotion at work or encouraging a friend battling depression, in order to succeed we need courage, perseverance and the spiritual strength to withstand hardship and moments of hopelessness. Nichiren stresses that if we are fainthearted we will surely fail, and we each know how miserable it feels to be defeated by our own weakness or cowardice.

Nichiren's own life provides an example of supreme courage in the face of opposition and persecution, and the Buddhist practice he established can help us clarify our goals and also provide tools with which to reach them.

For Nichiren Buddhists, the greatest good toward which one can strive is spreading a deeper understanding of the limitless potential for courage, wisdom and compassion which exists in every individual's life--the hidden treasures collectively described as Buddhahood.

Through chanting "Nam-myoho-renge-kyo" which activates this potential, we can deepen our resolve to achieve our goals and develop the strength necessary to win over any obstacles, internal and external, which might hinder our progress. And as we see evidence of the efficacy of the combination of this strong prayer, determination and action in concrete positive results in our lives, we dare to take on bigger, broader challenges and also inspire others to tackle their problems with renewed hope of success.

In the words of SGI President Ikeda: "Buddhism concerns itself with winning. When we battle a powerful enemy, either we will triumph or we will be defeated--there is no middle ground. Battling against life's negative functions is an integral part of Buddhism. It is through victory in this struggle that we become Buddhas."

Source: http://www.sgi.org/buddhism/buddhist-concepts/win-or-lose.html

Who is Buddha?

To many, the image conjured up by the word Buddha is of an otherwordly being, calmly remote from the matters of this world. Through meditation he has attained state of "nirvana" which will enable him to escape this world and its constant sufferings--the fruit of human delusion and desire.

However, this image does not reflect the truth about the life of Shakyamuni, the founder of Buddhism who lived in India around 2,500 years ago. He was a deeply compassionate man who rejected the extremes of both asceticism and attachment, who was constantly interacting with others and wanted all people to share the truth he had discovered.

The literal meaning of Buddha is "enlightened one." Enlightenment is a fully awakened state of vast wisdom through which reality in all its complexity can be fully understood and enjoyed. Any human being who is awakened to the fundamental truth about life can be called a Buddha.

However, many schools of Buddhism have taught that enlightenment is only accessible after an arduous process undertaken over unimaginably long periods of time--over many lifetimes, in fact. In dramatic contrast, what is considered Shakyamuni's ultimate teaching, the Lotus Sutra, explains that Buddhahood is already present in all life. It teaches absolute equality and emphasizes that even within the life of a person apparently dominated by evil, there exists the unpolished jewel of the Buddha nature. No one else gives it to us or judges whether we "deserve" it.

As with gold hidden in a dirty bag, or lotus flowers emerging from a muddy pond, we have first to believe our Buddha nature is there, then awaken and develop or "polish" it. In Nichiren Buddhism this can be done through devotion to the law contained in the Lotus Sutra and the chanting of the phrase "Nam-myoho-renge-kyo."

But Buddhahood is not a static condition or a state in which one can rest complacently. Rather, it is a dynamic experience and a journey of continual development and discovery.

When we continually reinforce the Buddhahood in our lives, we come to be ruled less and less by selfishness (or greed), anger and foolishness--what Buddhism terms the three poisons. As we fuse our lives with the enlightened life-state of the Buddha, we can tap the potential within us and change ourselves in a fundamental way.

As this inner state of Buddhahood is strengthened, we also develop a fortitude which enables us to ride even the wildest storms. If we are enlightened to the true, unchanging nature of life, we can joyfully surf the waves of difficulty which wash against us in life, creating something of value out of any situation. In this way our "true self" blossoms, and we find vast reserves of courage, compassion, wisdom and energy or life-force inside us. We find ourselves becoming more active and feeling deep inner freedom. And as we experience a growing sense of oneness with the universe, the isolation and alienation that cause so much suffering evaporate. We lessen our attachment to our smaller egotistical self, to difference, and become aware instead of the interconnectedness of all life. Gradually we find our lives opening up to those of others, desiring their happiness as much as our own.

However, while it is easy to believe that we all possess the lower life-states outlined in Buddhist teachings (hell, hunger, animality, anger and so on), believing that we possess Buddhahood is much more difficult. But the struggle to develop and constantly strengthen this state within our lives is well worthwhile.

For, in the words of SGI President Daisaku Ikeda, "[Buddhahood] is the joy of joys. Birth, old age, illness and death are no longer suffering, but part of the joy of living. The light of wisdom illuminates the entire universe, casting back the innate darkness of life. The life-space of the Buddha becomes united and fused with the universe. The self becomes the cosmos, and in a single instant the life-flow stretches out to encompass all that is past and all that is future. In each moment of the present, the eternal life-force of the cosmos pours forth as a gigantic fountain of energy."

Source: http://www.sgi.org/buddhism/buddhist-concepts/who-is-a-buddha.html

Youthfulness

Buddhism squarely faces the reality of the "four sufferings" of birth, aging, sickness and death, but as SGI President Daisaku Ikeda comments, "It is important to remember that aging and growing old are not necessarily the same thing... There are certainly many people who, as they age, become increasingly vigorous and energetic, more broad-minded and tolerant, living with a greater sense of freedom and assurance."

Such people remain youthful by developing and holding onto hope, enthusiasm, optimism and forward motion, and they seem to have suffered no erosion of the spirit with the passing of time. Sadly, there are also younger people who have already lost hope and seem prematurely old.

Perhaps, Ikeda suggests, in order to acquire true youthfulness, we must repeatedly make fresh determinations right up until the last moment of our lives. He draws on the message of the Lotus Sutra to show that it is in our commitment to the happiness and well-being of others that we experience this kind of "extension" or expansion of our lives.

The Lotus Sutra is unique among Buddhist scriptures in that it promises that those who hear it can find perpetual youth and eternal life. Happiness is not found in a heaven-like afterworld, but amidst the trials and challenges of real life. By developing and deepening our compassion for others, it is possible to attain an inner state of life which touches the eternal and seems to transcend death.

Shakyamuni describes the quality of his own enlightenment as an eternal and enduring life-state characterized by constant vitality and rejuvenation. He then stresses that it is his unchanging wish to enable all people to experience this elevated condition of life. The question, then, is just how we can attain that same eternally fresh and youthful state of life.

The Lotus Sutra provides the model of Bodhisattva Never Disparaging who, through his deeply respectful attitude toward everyone he met, sought to awaken others to the inherent Buddhahood within their lives, even as he was mocked and vilified for this. The result of his actions and his attitude was the attainment of the enlightened life condition of a Buddha. Similarly, the way to elevate our own state of life is through a personal commitment to taking action for the happiness of both ourselves and others.

Nichiren, the 13th-century Japanese founder of the Lotus Sutra-based school of Buddhism practiced by the members of the SGI, believed that a fundamental desire to contribute to the happiness of self and others is something already shared at the deepest level by all people, but that often our own preoccupations and problems prevent us from perceiving it.

When we wholeheartedly commit ourselves to "remembering" or retrieving that wish or vow from our subconscious mind and living an engaged and contributive life, we can tap previously unknown resources of wisdom, courage and compassion--in other words, the Buddha state. This does not literally mean that our physical lives will necessarily become longer, but when we awaken to and attune our lives to this deeper compassionate purpose, the whole quality and experience of living will be enhanced so that a single moment can become a profound and joyful experience in which we discover limitless energy and vitality.

Through such an awakening, people who have been overwhelmed by their own suffering can begin to live a purposeful life in which their own compassion, creativity and will determine their direction. This, rather than any counting of years or days, is what Buddhism means by a state in which we can enjoy perpetual youthfulness.

Source: http://www.sgi.org/buddhism/buddhist-concepts/youthfulness.html

The treasure tower

The Lotus Sutra, which is regarded in Nichiren Buddhism as the teaching in which the Buddha reveals the full truth of his enlightenment, is a largely allegorical description of Shakyamuni Buddha interacting with a great gathering of disciples. At a key point, a magnificent "treasure tower" suddenly appears from out of the earth. Its vast dimensions stagger the imagination, and it is adorned with seven kinds of treasures. "Tower" here is a translation of stupa--a dome-like structure built to house the relics of the Buddha.

As the astonished assembly looks on, a voice speaks from inside the tower praising Shakyamuni and attesting to the truth of his teaching. Shakyamuni opens the tower to reveal seated inside a Buddha named Many Treasures who, we learn, lived and died in the incalculably distant past.

Shakyamuni explains that this treasure tower appears anywhere in the universe that the Lotus Sutra is being preached. He enters into the tower and takes a seat beside Many Treasures. The tower and the entire assembly are raised up into space, where, in "the Ceremony in the Air," further amazing events unfold.

All of this is an elucidation, in rich symbolism, of the unfathomable Buddha nature inherent within the life of all people.

In Buddhism, the Buddha represents the ideal of human development and perfection. Shakyamuni, with his great compassion, wisdom and courage, embodied this ideal, becoming a model for his followers. After his death, however, Buddhism became shrouded in mystique, and the ideal of Buddhahood came to be seen as an almost unattainable goal divorced from actual reality and at contrast with mundane human existence.

The teachings of Nichiren (1222-82), on the other hand, are based on the Lotus Sutra's premise that the world of Buddhahood is an intrinsic part of the lives of all people, which we are capable of manifesting as we are. The emergence of the treasure tower can be seen as an explanation of the actual relationship between the rarified ideal of Buddhahood and everyday life.

Nichiren interprets the treasure tower as symbolizing the ultimate reality, which he identified as Nam-myoho-renge-kyo. The Buddha Many Treasures represents the eternally enduring world of Buddhahood. This sublime reality has always existed but manifests only under certain conditions. Shakyamuni Buddha represents here a mortal Buddha, or Buddhahood manifest and active in this transient, actual world. Shakyamuni's act of seating himself beside Many Treasures represents the fact that these two aspects of the Buddha--the eternal and the transient--are the same.

In a letter to a follower, Nichiren explains where the ultimate reality exists. It is in the depths of the lives of all people. He writes, "No treasure tower exists other than the figures of the men and women who embrace the Lotus Sutra."

The attributes and qualities of the Buddha are already within the life of each individual. The purpose of the Lotus Sutra, and the mission of those who practice it, is to activate the qualities of the Buddha inherent in the depths of life and bring them into the world. The Lotus Sutra is what connects these two realities. Nichiren formulated the practice of chanting Nam-myoho-renge-kyo as the means of practicing the Lotus Sutra--of enabling the treasure tower to emerge within our lives. As a tool for this practice he inscribed a mandala--the Gohonzon--which depicts, in Chinese calligraphy, the Ceremony in the Air, and is a representation of the Buddha nature present in all things.

Nichiren describes the seven treasures adorning the treasure tower as representing the virtues of "hearing the correct teaching, believing it, keeping the precepts, engaging in meditation, practicing assiduously, renouncing one's attachments, and reflecting on oneself." Significantly, these qualities are not those of an august Buddha-like figure so much as those of one who is striving to attain Buddhahood. It is through effort and striving that the qualities of the Buddha nature inherent in our lives become manifest.

To see the treasure tower is to recognize our inherent Buddha nature. It is to be cognizant of and to uphold the great dignity of life--our own and others.' Faith in the inherent Buddha nature is essentially what distinguishes a "Buddha" from a "common mortal."

As SGI President Daisaku Ikeda writes, "The 'tower adorned with the seven treasures' is the grand and dignified original form of our lives."

Source: http://www.sgi.org/buddhism/buddhist-concepts/the-treasure-tower.html

Three thousand realms in a single moment of life

Each person's life contains infinite potential; this is the core belief of Nichiren Buddhism. While it may be easy to accept this in a theoretical sense, in reality we tend to impose limits on our possibilities. To a large extent we define our lives in terms of these perceived or unconscious limitations--I am able to do this but not that. We can exist quite comfortably within our own self-imposed limits, but when we come up against a problem or challenge and we feel we lack the ability or the spiritual resources to overcome it, we suffer. We feel overwhelmed or helpless, afraid.

Buddhist practice enables us to draw on inexhaustible inner reserves of courage, hope and resilience to surmount challenges and expand our lives and to help others do the same. "Buddhahood" describes this dynamic, compassionate life condition, and a Buddha is someone who has firmly established this condition as their predominant reality. Most people, however, are unaware of this possibility or how to actualize it.

The renowned sixth-century Buddhist scholar T'ien-t'ai (538-97) developed a meditative practice to enable people to perceive the boundless extent of their lives at each moment. He also developed a theoretical system to describe this reality. He called this "three thousand realms in a single moment of life" (Jpn. ichinen sanzen). Ichinen sanzen demonstrates that the entire phenomenal world exists in a single moment of life.

The number three thousand is arrived at through the following calculation: 10 worlds or potential conditions of life, which are each mutually inclusive (10 x 10) x 10 factors x 3 realms of existence.

Ten Worlds

The Ten Worlds are, in ascending order of desirability: Hell, Hunger, Animality, Anger, Humanity, Heaven (or Rapture), Learning, Realization, Bodhisattva and Buddhahood. These are distinct but fluid life states that every person experiences. They describe all the possible conditions of life, and at any moment we are in one or other of these "worlds." Hell is the world of self-absorbed misery; Hunger is a condition of craving; in the world of Animality one either fawns on others or seeks to dominate them depending on whether one perceives them as more or less powerful than oneself; Anger is the world of competitiveness and jealousy masked by the pretense of virtuousness; Humanity is a state of rational calm; Heaven is the world of desires fulfilled; Learning is the joy of expanding one's knowledge; Realization includes the absorbed world of creative pursuit; Bodhisattva is the devoted spirit of service to others; and Buddhahood is the most creative and wholly positive potentiality. Each of these worlds contains the potential for the other nine, meaning that you can bring out your Buddhahood while also living your life as an ordinary human being.

While the Ten Worlds describe differences among people and phenomena, the Ten Factors describe elements common to all things. The first three are (1) appearance (what can be seen), (2) nature (inherent disposition, which cannot be seen) and (3) entity (the essence of life that permeates and integrates appearance and nature). The next six factors explain how our lives interact with others and with the environment surrounding us. (4) Power is potential energy and (5) influence is when that inherent energy is activated. (6) Internal cause, (7) relation, (8) latent effect and (9) manifest effect describe the mechanisms of cause and effect--the law of causality to which all things are subject: internal causes latent within one's life (positive, negative or neutral), through relation with various conditions, produce manifest effects as well as latent effects which become manifest in time.

Causality

To offer a simple analogy, internal cause could be compared to sediment at the bottom of a glass of water, and relation to a spoon that stirs the water. The effect is the clouding of the water. Without the internal cause of the sediment, no amount of stirring will produce cloudy water. A remark or incident may cause one person to fly into a rage or sink into a sense of deep injury, while for another person the same external stimulus might produce no effect.

The 10th factor, consistency from beginning to end, means that the Ten Factors are consistent for each of the Ten Worlds. That is, the world of Hell has the appearance, nature, essence, manifest effect, etc., of Hell, all of which are different for the other worlds.

The Three Realms are (1) the realm of the five components, (2) the realm of living beings and (3) the realm of the environment. These could be thought of simply as, from the standpoint of a human being, the person, society and the environment.

T'ien-t'ai derived ichinen sanzen from principles elucidated in the Lotus Sutra, the Buddhist scripture that is the foundation of Nichiren Buddhism as practiced by SGI members. Nichiren (1222-82) described ichinen sanzen as "the heart and core of the teachings put forward by the Buddha in the course of his lifetime." It is the essential principle of Nichiren Buddhism.

This framework is in effect a kind of map of our relationship to the world. It shows us that life is not fixed but fluid, and that our perception of things can shift from moment to moment. For someone in a depressive state of hell, the world appears constricted, dark and hopeless. Problems are overwhelming and tortuous. Past, present and future seem bleak. Yet, some minor shift in our perception, a ray of hope, an encouraging word or response can instantly transform everything.

When our perspective changes, the world itself appears different. When we believe in the potential for change in each moment, when we start to have faith in our Buddhahood, the meaning that we discover in our surroundings changes.

While this may sound simple enough, changing our fundamental perspective can be very difficult. T'ien-t'ai developed a profound but notoriously difficult meditation practice around the theory of ichinen sanzen to enable people to perceive their Buddhahood. Six hundred years later, on the basis of T'ien-t'ai's theory and the principles of the Lotus Sutra, Nichiren developed a simple and effective practice that can be carried out by anyone in any circumstances.

Nichiren's practice of chanting "Nam-myoho-renge-kyo" with faith in our inherent Buddha nature actualizes the principles of ichinen sanzen in the life of the practitioner. More than enabling one to see things from a different perspective, Nichiren's teaching emphasizes our ability to positively transform the world for the benefit of oneself and others.

Nichiren expresses the reality of ichinen sanzen in the following terms: "Life at each moment encompasses the body and mind and the self and environment of all sentient beings in the Ten Worlds as well as all insentient beings in the three thousand realms, including plants, sky, earth, and even the minutest particles of dust. Life at each moment permeates the entire realm of phenomena and is revealed in all phenomena."

Because of the deep interrelationship of our life and all phenomena at each moment, a change in our inner life exerts an influence on all things and brings about a change in our environment or circumstances, ultimately transforming the world itself. As SGI President Daisaku Ikeda writes, "The power of belief, the power of thought, will move reality in the direction of what we believe and conceive of it." Our strong resolve or prayer permeates the entire phenomenal world, its influence manifesting more strongly as we take action.

The practice developed by Nichiren and carried out within the SGI encourages people to make ceaseless efforts to manifest the limitless potential of their own life, to confront and overcome the obstacles to happiness both within themselves and in society and thereby, beginning where they are now, to make the world a better place.

Source: http://www.sgi.org/buddhism/buddhist-concepts/three-thousand-realms-in-a-single-moment-of-life.html

Three poisons - the source of the problem

As the problems of our planet grow deeper and more complex, the possibility of humanity untangling the destructive web that we have woven can seem less and less easy to believe in. The hope that Buddhism offers to this pervasive sense of uncertainty is the perspective that since the ills of our world have been created by human beings, it is within our power to solve them. Both the problem and the solution lie with us.

Buddhism began as a bold, humane confrontation with the fact of suffering. Its original impulse is not one of retreat or escape from life's challenges and contradictions. Rather, Buddhist practice could be broadly characterized as the struggle to draw forth and shine the light of human wisdom on life and society. A thorough understanding of the causes of human misery is a departure point for this philosophy. Thus Nichiren writes, "One who is thoroughly awakened to the nature of good and evil from their roots to their branches and leaves is called a Buddha."

At the root of human misery, Buddhism sees three destructive impulses: greed, anger and foolishness, which it terms the "three poisons." These are the essence of all the delusions and negative workings of life that impede the realization of our full potential for happiness and creativity.

Of the three, foolishness is most fundamental, as it facilitates greed and anger. Foolishness here means ignorance (passive or willful) of the true nature of life. It is blindness to the reality of our interrelatedness--not merely our connectedness to and dependence on each other, but the connectedness of the unfolding of each of our lives to the unfolding of the very life of the universe; the fact that each of us is a vital component of life itself and a nexus of immense possibilities. Because it obscures life's true, enlightened nature, this ignorance is also referred to as "fundamental darkness."

Our deepest sense of fulfillment lies in the experience of this connectedness and in actions that uphold it. Under the influence of such ignorance, however, we look for fulfillment through acquisition and possession (of objects, fame, power, and so on). Greed is the uncontrolled impulse to fulfill these desires, even at the cost of the unhappiness of others. Inevitably, such pursuits lead only to a sense of frustration.

Anger is the violent impulses that spring from the same egocentric orientation. It is not only explosive rage, but also resentment, envy--all the insidious, ultimately self-destructive emotions of the wounded ego.

These poisons thus undermine our individual happiness, impede our relationships and hinder the unfolding of our unique creative potential. Their influence, however, goes beyond this. On a societal level they well forth from the inner lives of individuals and become the cause of conflict, oppression, environmental destruction and gross inequalities among people. One Buddhist text expresses it this way: "Because anger increases in intensity, armed strife occurs. Because greed increases in intensity, famine arises. Because foolishness increases in intensity, pestilence breaks out. And because these three calamities occur, earthly desires [delusions] grow more numerous and powerful than ever, and false views increasingly flourish."

From the perspective of Nichiren Buddhism, the three poisons are an inherent aspect of life and can never be completely eradicated. In fact, a religious approach based on eliminating these poisons from one's life may simply breed hypocrisy. Buddhist practice in the Nichiren tradition can be described as a process of continually transforming the energy of these deluded impulses and redirecting it toward the creation of value. In a more general sense it is through the spiritual struggle to continually orient our lives toward respecting others and working for the broader good of all that we are able to transcend and transform these poisons. In this process, the destructive energy of anger, for example, is sublimated into a protective force that can counteract injustice, preventing us and others from merely being swept along by outside forces or being taken advantage of by those with ill intent.

Dialogue based on a will to genuinely connect with people in an attitude of respect and mutual encouragement is a powerful key in this transformative process.

Ultimately, establishing peace and security on our planet relies on an inner transformation within the lives of individuals. As the UNESCO constitution states, "Since wars begin in the minds of men, it is in the minds of men that the defenses of peace must be constructed." The sense of responsibility to continually seek to develop our potential for creative good is the crux of personal empowerment and beginning of the broader transformation of the planet.

Source: http://www.sgi.org/buddhism/buddhist-concepts/three-poisons-the-source-of-the-problem.html

Ten worlds

The prime concern of Buddhism is our life-state, the joy or suffering we experience at each moment. This is always seen as an interaction between external conditions and inner tendencies; the same conditions (the same workplace, for example) that will be experienced by one person as unremitting misery may be a source of exhilarating challenge and satisfaction to another. Strengthening our inner state so that we are able to resist and even transform the most difficult and negative conditions is the purpose of Buddhist practice.

Based on his reading of the Lotus Sutra, the sixth-century Chinese Buddhist T'ien-t'ai developed a system that classifies human experience into ten states or "worlds." This Ten Worlds teaching was adopted and elaborated by Nichiren, who stressed the inner, subjective nature of these worlds: "As to the question of where exactly Hell and the Buddha exist, one sutra reads that Hell exists underground and another sutra says that the Buddha is in the west. However, closer examination reveals that both exist in our five-foot body."

What are these ten worlds, then? Ordered from the least to the most desirable, they are: Hell--a condition of despair in which one is completely overwhelmed by suffering; Hunger--a state dominated by deluded desire that can never be satisfied; Animality--an instinctual state of fearing the strong and bullying the weak; Anger--a state characterized by an unrestrained competitive urge to surpass and dominate others and often a pretence of being good and wise. These four states are referred to as the Four Evil Paths because of the destructive negativity that marks them.

Continuing, Humanity is a tranquil state marked by the ability to reason and make calm judgments. While fundamental to our identity as humans, this state can also represent a fragile balance that yields to one of the lower states when confronted with negative conditions. Rapture is a state of joy typically experienced when desire is fulfilled or suffering escaped. The worlds thus far are sometimes grouped together as the Six Lower Worlds. These are all basically reactions to changing external conditions in which we experience a lack of real freedom and autonomy.

What Buddhism refers to as the Four Noble States represent the effort to live with integrity, inner freedom and compassion. The world of Learning describes a condition of aspiration to enlightenment. Realization indicates the ability to perceive unaided the true nature of phenomena. Together, these are sometimes referred to as the Two Vehicles, as people manifesting these states are partially enlightened and free from some deluded desires. But these worlds can be very self-absorbed, and in many Buddhist texts we find the Buddha admonishing the people of the Two Vehicles for their selfishness and complacency.

The world of Bodhisattva is a state of compassion in which we overcome the restraints of egotism and work tirelessly for the welfare of others. Mahayana Buddhism in particular emphasizes the Bodhisattva as an ideal of human behavior. Buddhahood is a state of completeness and perfect freedom, in which one is able to savor a sense of unity with the fundamental life-force of the cosmos. For a person in the state of Buddhahood, everything--including the inevitable trials of illness, aging and death--can be experienced as an opportunity for joy and fulfillment. The inner life-state of Buddhahood makes itself visible through altruistic commitment and actions enacted in the world of Bodhisattva.

This brings us to a key aspect of Nichiren's understanding of the Ten Worlds: Each world contains within it the other nine. As he expresses it: "Even a heartless villain loves his wife and children. He too has a portion of the Bodhisattva world within him." Thus, the potential for enlightened wisdom and action represented by the world of Buddhahood continues to exist even within a person whose life is dominated by the lower life-states of Hell, Hunger or Animality.

The reverse is also true. The life-state of Buddhahood is not separate or discontinuous from the other nine worlds. Rather, the wisdom, vitality and courage of Buddhahood can infuse and transform the manner in which a tendency toward, for example, Anger, functions in a person's life. When Anger is directed by the compassion of the worlds of Buddhahood and Bodhisattva, it can be a vital force in challenging injustice and transforming human society.

The purpose of Buddhist practice--for Nichiren Buddhists the recitation of the phrase Nam-myoho-renge-kyo--is to bring forth the life-state of Buddhahood which can illuminate our lives and enable us to forge lasting value from our eternal journey through all the Ten Worlds.

Source: http://www.sgi.org/buddhism/buddhist-concepts/ten-worlds.html

Ten factors

In many teachings of Buddhism, the Buddha was presented as a superhuman being, whose abilities and wisdom were far beyond the reach of ordinary people. However, the Lotus Sutra reveals that there is no separation between the life of a Buddha and that of an ordinary person. A Buddha is a person who has polished or revealed his or her inner state of life to a point where the qualities of wisdom, compassion, life energy and courage are fully developed. As the 13th-century Buddhist teacher, Nichiren wrote, "While deluded, one is called a common mortal, but once awakened, he is called a Buddha."

The ten factors are introduced in the Lotus Sutra to define the fundamental reality of life. "The true aspect of all phenomena can only be understood and shared between Buddhas. This reality consists of appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect and their consistency from beginning to end."

These ten factors are common to all living beings, in any of the ten states of life [ten worlds], from hell to Buddhahood. As SGI President Daisaku Ikeda has written, "To say that the beings of the ten worlds all possess the ten factors...is nothing less than an affirmation that, as seen with the eye of the Buddha, there is no difference between the life of the Buddha and the lives of others. The enlightenment of all people, therefore, is a certainty."

The ten factors provide a useful guide to the essential components which make up all life.

No one could say that he or she has no "appearance." Such a person would be invisible. Equally, no one could claim not to have a personality, to have no energy, or to carry out no activity. So long as we are alive, we manifest the ten factors. We all have a physical identity consisting of our features, posture and so on--our appearance--and a nature--the unseen aspects of our temperament or personality such as a short temper, kindness or reticence. Our entity or fundamental identity is composed of these two aspects.

Power is life's potential strength or energy to achieve something, and influence is the movement or action produced when this latent power is activated. Internal cause consists of the possibilities inherent in our life and the inner karmic tendencies or orientations we have created by our past thoughts, actions and deeds. Relation is the external cause which helps "stir up" and activate the internal cause. Latent effect is the result produced simultaneously in the depths of our life by this interaction, and manifest effect is the visible external result which eventually appears. Consistency from beginning to end means that all these nine factors are perfectly consistent in expressing our life state at any given moment.

In the case of someone who develops cancer, the internal cause could be a genetic "potential" to develop the illness. With the action of an external cause, such as an unhealthy, stressful lifestyle or being exposed to radiation, the cancer gene is triggered (latent effect), and as it multiplies (manifest effect), the symptoms of cancer appear. While the person may fall into hell state initially, when they realize they can change and challenge the situation, they may even experience a state of joy, which will manifest itself in a consistent, integrated manner through all the ten factors.

The ten factors can be used as a framework for analysis of a given situation. By viewing a given state of affairs with the perspective of the ten factors, it can become easier to identify the root of suffering and change the situation so it leads to joy. The ten factors also form part of a broader theoretical framework of "three thousand realms in a single moment of life."

On a deeper level, Nichiren explains that the ten factors are in fact a manifestation of the underlying creative and compassionate life of the cosmos. He expressed this as the Mystic Law or Myoho-renge-kyo. To view all things as the manifestations of the Mystic Law of life is thus to perceive what the Lotus Sutra refers to as the "true aspect of all phenomena."

But this truth does not justify a "laissez-faire" attitude to life. It is not correct to say that someone is a Buddha just as they are, even if they make no effort or carry out no practice. Simply saying that reality, full of suffering and problems, is itself the true entity, manifesting the enlightened life of the cosmos, cannot lead to improvement in people's lives or society. Rather, the true aspect should be understood as a potential to be realized. Nichiren taught that it is not enough to be aware on a theoretical level of the true aspect of our lives. Rather, he urged his followers to commit themselves to their Buddhist practice in the midst of the realities that confronted them. It is by transforming ourselves and our surroundings, making them shine with the positive potentials they hold, that we reveal the true aspect of all phenomena--the state of Buddhahood--in our own lives.

Source: http://www.sgi.org/buddhism/buddhist-concepts/ten-factors.html

The simultaneity of cause and effect

Buddhism teaches that the law of cause and effect underlies the workings of all phenomena. Positive thoughts, words and actions create positive effects in the lives of individuals, leading to happiness. Negative thoughts, words and actions on the other hand--those that in some way undermine the dignity of life--lead to unhappiness. This is the general principle of karma.

In Buddhist teachings other than the Lotus Sutra, Buddhist practice is understood as a gradual journey of transformation. This is a process in which, over the course of many lifetimes, the essentially flawed and imperfect common mortal gradually molds and transforms him- or herself into a state of perfection--Buddhahood--through painstaking efforts to accumulate positive causes while avoiding negative ones.

In Nichiren Buddhism, however, the attainment of Buddhahood is governed by a more profound principle of causality revealed in the Lotus Sutra.

The Lotus Sutra offers a radically different view of the human being and of the attainment of Buddhahood. In the perspective of the Lotus Sutra, delusion and enlightenment--the common mortal and the Buddha--are the two equally inherent aspects of life, which itself is neutral. While the "default" condition of humanity may be that of delusion, manifesting our Buddhahood does not require a fundamental change in our nature. In fact, the idea that Buddhahood is somehow remote from our ordinary reality is itself a delusion.

This difference between the pre-Lotus Sutra and Lotus Sutra views of enlightenment can also be explained with reference to the concept of the Ten Worlds. This concept describes our inner state of life at any moment in terms of ten "worlds," from hell to Buddhahood, that we move between constantly depending on how we direct our life and respond to our environment. In the pre-Lotus Sutra view, common mortals carry out Buddhist practice in the nine worlds (cause) and eventually attain Buddhahood (effect). The nine worlds disappear, replaced by the world of Buddhahood. The Lotus Sutra, on the other hand, clarifies that Buddhahood and the other nine worlds are both eternally inherent possibilities of life at each moment, and that the world of Buddhahood is brought forth by faith and practice.

The difference between these two views of Buddhahood could be described using the analogy of a video game. The conventional view of the process of enlightenment is like a game character who gradually accumulates various powers and useful tools while successfully passing through to the advanced stages of the game. In the Lotus Sutra's view of enlightenment, the game character is from the beginning already in possession of all the full powers possible, and only requires a means to unlock them.

The practice of Nichiren Buddhism is one of manifesting the potential of Buddhahood here and now. Chanting Nam-myoho-renge-kyo with faith in one's inherent Buddhahood could be compared to activating the "code" that unlocks this potential.

Bringing forth one's enlightened nature--characterized by courage, wisdom, compassion and life force--one is then equipped to engage fully with the problems of life, change reality for the better and make enlightenment an actuality.

Problems and challenges, in this sense, serve as a means for us to demonstrate the strength and reality of our enlightened nature and to inspire others to do the same. Buddhism is about living confidently and expansively here and now. The key component in this is faith in our inherently enlightened nature.

This revolutionary perspective on "attaining" Buddhahood is expressed in the concept of the simultaneity of cause and effect. The nine worlds, representing cause, and the world of Buddhahood, representing effect, exist simultaneously in our lives. This is symbolized by the lotus plant, which bears flowers (symbolizing the common mortal) and fruit (symbolizing Buddhahood) at the same time.

When we have full confidence in our Buddha nature and our ability to transform and triumph over any kind of suffering, problems become challenges to be welcomed rather than avoided. This sustained sense of confidence and determination in the face of difficulties is itself a manifestation of our Buddha nature and, in accordance with the principle of the simultaneity of cause and effect, assures our success in life.

Source: http://www.sgi.org/buddhism/buddhist-concepts/simultaneity-cause-effect.html

Shakubuku: enabling people to reveal their true potential

The purpose and goal of Buddhism is people's happiness. The inner life of each of us is rich with untapped possibilities, deep spiritual reserves of wisdom, courage, energy and creativity. The unique beauty and wonder of each human being is that we give form and expression to these potentialities in endlessly varied ways, according to the particularities of our character, culture, personality and passion. The aim of Buddhism is to enable people to become aware of and bring forth the boundless potential of their lives. Buddhism refutes the sense of powerlessness we may feel in the face of suffering and new challenges, enabling us to tap our inner resources to transform any source of suffering and find fulfillment and purpose.

Within the broad tradition of Buddhism, it is the Lotus Sutra that most clearly defines this profound potential and clarifies that it exists equally within the lives of all people. It emphasizes that the purpose of Buddhist teachings is to enable all people to connect with that in the here and now. The Lotus Sutra is also notable for its "one vehicle teaching," which embraces all and expresses the ultimate truth of Buddhism--that all people can attain Buddhahood and have the right to be happy.

Buddhist texts describe two basic methods of expounding this truth. The first, termed shoju in Japanese, is to share this view of life without directly challenging the other person's existing beliefs. The second, shakubuku, is a more assertive expression of the truth and a challenge to views which diminish human life.

Shakubuku is a practice for others, a concrete exercise of compassion and belief in their Buddha nature. It is an act of the highest respect for others and one that requires courage--to speak in-depth about the teachings of Buddhism. Practicing solely for oneself might seem an easier option, but this is not the real road to enlightenment.

By the 13th century, some 1,500 years after the death of Shakyamuni, Buddhism's founder, Buddhism had become well-established in Japan but had split into numerous contending schools, each claiming to represent the true teaching of Shakyamuni. Some had also become co-opted into the existing oppressive and corrupt power structures.

It was in this context that Nichiren (1222-82), the founder of the Buddhism practiced by members of the SGI, lived. After long study of the various Buddhist teachings, he began to vigorously refute those doctrines that he saw deviated from the life-affirming teachings of the Lotus Sutra. He continued to do this in the face of severe persecution from the established powers, out of his conviction that misguided philosophies which encouraged passivity and a sense of human powerlessness were the primary cause of suffering and social discord.

The portrayals of Nichiren's famously impassioned efforts have sometimes obscured the fact that shakubuku is first and foremost about open dialogue. Nichiren always remained committed to dialogue, declaring, "So long as persons of wisdom do not prove my teachings to be false, I will never yield." His opponents, refusing to risk debate, instead plotted his persecution.

The Lotus Sutra itself provides a model for shakubuku in the person of Bodhisattva Never Disparaging, who would bow deeply before each person he encountered, telling them he deeply revered them because they possessed the Buddha nature. His actions, however, were initially met with ridicule and aggression. Directly addressing the Buddha nature of others, what Bodhisattva Never Disparaging ultimately refuted in the people he encountered was their limited view of themselves.

It is a natural tendency to put limits on what we believe we are capable of and what we can expect out of life. In a sense, these walls are the means by which we define ourselves. We can easily become caged in by narrow views of our self and the world, and it can be uncomfortable and even threatening when this limited sense of our self is challenged. Buddhism continuously challenges our understanding of who we think we are.

The spirit of shakubuku, however, is never the shallow, argumentative concern with proving oneself or one's views superior to another's. It is the spirit of sustained compassion to enable another person to believe in the great, unrealized potential of their life.

Source: http://www.sgi.org/buddhism/buddhist-concepts/shakubuku-reveal-true-potential.html

Rissho ankoku - securing peace for the people

Buddhism takes a fundamentally positive view of human life. Its core message is that every individual has infinite dignity and potential.

In the Lotus Sutra, the scripture which is recognized in the Nichiren tradition as the highest, most complete teaching of Shakyamuni, the image of a massive jewel-decked treasure tower is used to illustrate the beauty, dignity and preciousness of life.

If we truly understand that human life is the most precious of all treasures, we will value our own lives and those of others. From this perspective it is clear that war, as the ultimate abuse and cruelty to human beings, is to be absolutely and totally rejected, and peace should be our constant goal.

If society embraced this view of life's value, preventing violence and addressing all forms of suffering would become the highest priorities of humankind, as opposed to the accumulation of material wealth and power. Those who nurture and care for life--parents, nurses, doctors and teachers--would be treated with the greatest respect.

But humanity's common curse is an inability to fully believe in or appreciate the value of our own lives and those of others. And even if we do accept this in theory, to act on it on a day-to-day basis is extremely difficult. When faced with a bitter interpersonal conflict we may still experience poisonous thoughts of jealousy and hatred, and wish to harm another person or wish that they could somehow be "got out of the way."

Inner Transformation

The UNESCO Constitution states that "since wars begin in the minds of men, it is in the minds of men that the defenses of peace must be constructed." Likewise, Buddhism stresses that only an inner transformation of our lives, from the deepest level, can make our compassion stronger than our egotistical desire to win over or use others. It offers us teachings and tools which enable us to effect this kind of core transformation.

Buddhism views life as a struggle between the forces of good and evil. Good is defined as the creative, compassionate nature inherent in people, the desire to be happy oneself and aid others in their quest for happiness. Evil is defined as that which divides and breaks down our sense of connection, propelling us into a fear-driven competition to use and dominate others before they can do this to us.

During the lifetime of Nichiren, 13th-century Japan, a series of natural disasters--earthquakes, floods, pestilence and fire--had devastated the country. The sufferings of ordinary people were enormous. Nichiren's determination to uncover the fundamental cause of this misery drove him to study and analyze the underlying belief structures of society. Specifically, he was aware that although the country was filled with Buddhist temples and priests, somehow their prayers and actions were failing to produce results in the form of peace or security for the people.

He felt that the disorder evident in the world reflected disorder within human beings. As he wrote, "In a country where the three poisons [of greed, anger and foolishness] prevail to such a degree, how can there be peace and stability? ... Famine occurs as a result of greed, pestilence as a result of foolishness, and warfare as a result of anger." He was convinced that only Buddhism could give people the strength to overcome these spiritual poisons in their lives, but as a result of wide-ranging study, he concluded that Buddhism as it was being practiced in his time was encouraging a passivity that left people vulnerable to the sway of these poisons rather than empowering them to overcome them.

Happiness Now

Nichiren specifically rejected the prevailing belief that all Buddhism could offer was the hope of comfort after death, and that the best attitude to take toward life was one of patient enduring. He passionately believed that Buddhism as originally taught had something much better to offer: the possibility of happiness and fulfillment in this present life, and that it could give people the strength to transform human society itself into an ideal and peaceful land.

Nichiren's most important treatise, entitled Rissho Ankoku Ron, literally "On Establishing the Correct Teaching for the Peace of the Land," presented to the political ruler of the day in July 1260, was a passionate cry for a return to the original purpose of Buddhism--securing the peace and happiness of the people. A key function of Buddhist priests at that time was to pray for the protection of the rulers of the nation. In contrast, Nichiren's focus was the ordinary citizens. In the Rissho Ankoku Ron, for instance, the Chinese character he chose when he wrote "land" has at its center the character for "common people," rather than more frequently used characters that show the king within his domain or armed protection of the domain.

In a sense Nichiren's concern can be said to be what is now defined as "human security." As SGI President Daisaku Ikeda said in a discussion on this treatise, "In the past, 'security' has solely implied national security... But what kind of security is it if, while the state is protected, the lives and dignity of each citizen are threatened? Currently, the prevailing view of security is steadily being altered from one that focuses on the state to one that focuses on the human being."

Nichiren starts his treatise by describing the turmoil he saw around him. "Over half the population has already been carried off by death, and there is hardly a single person who does not grieve." His prime motivation was a wrenching sense of empathy for the people's plight. He had taken a vow to lead himself and others to happiness, and this meant struggling to awaken and empower people to challenge their own destiny. His outspoken determination earned him a controversial reputation which persists to this day. "I cannot keep silent on this matter," he wrote. "I cannot suppress my fears."

In terms of concrete action, Nichiren urged the political leaders of the day to cease official patronage of favored sects and for open public debate on the merits of the different schools of Buddhism. On a personal level, he called on the leaders to "reform the tenets that you hold in your heart." In today's terms this means transforming ourselves and our most deeply held beliefs about the nature of life.

Philosophy of Peace

Commenting on the nature of that transformation, SGI President Ikeda says, "What matters is that the spirit of the great philosophy of peace expounded in the Lotus Sutra [with its teaching that all people are Buddhas] be given full play in society as a whole. On a societal level, 'establishing the correct teaching' means establishing the concepts of human dignity and the sanctity of life as principles that support and move society."

Many people today live with a sense of confusion, emptiness and despair. They feel powerless to effect change either within their own lives or society as a whole. Idealism is equated with naïveté and cynicism serves a cover for the failure of hope. Disrespect for human life fuels violence and exploitation.

The function of any religion or philosophy should be to give people the courage and hope needed to transform their sufferings. We need to develop the strength to engage successfully in a struggle against the forces of division and destruction within our own lives and the larger social realm. Unless empowerment for ourselves and others is our goal, we will be unable to resist and overcome the negative influences within our own lives and their environment.

To create an age of peace, one in which life is given supreme value, it is vital for us to have a philosophy that reveals the wonder, dignity and infinite potential of life. When we base our actions on this belief and take action out of compassion for others, the result is a pure joy which in turn motivates us to further action. Empowering ourselves from within, our sphere of compassion becomes wider and wider, encompassing not only ourselves, our own families and nations, but the whole of humanity. We develop the wisdom and compassion to reject and resist all acts that harm or denigrate life. In this way, both an inner sense of security and a peaceful society which prioritizes protection for the vulnerable can be assured.

Source: http://www.sgi.org/buddhism/buddhist-concepts/rissho-ankoku-securing-peace-for-the-people.html