Difference between revisions of "Ten Worlds"
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| + | {{Seealso|Ten spiritual realms}} | ||
<poem> | <poem> | ||
| − | '''Ten Worlds''' | + | '''[[Ten Worlds]]''' |
| − | [十界] (Jpn jikkai ) | + | [[十界]] (Jpn [[jikkai]] ) |
| − | Ten distinct realms or categories of beings referred to in Buddhist scriptures. From the lowest to the highest, the realms of | + | Ten {{Wiki|distinct}} [[realms]] or categories of [[beings]] referred to in [[Buddhist scriptures]]. From the lowest to the [[highest]], the [[realms]] of |
| − | (1) hell, | + | (1) [[hell]], |
| − | (2) hungry spirits, | + | (2) [[hungry spirits]], |
| − | (3) animals, | + | (3) [[animals]], |
| − | (4) asuras, | + | (4) [[asuras]], |
| − | (5) human beings, | + | (5) [[human beings]], |
| − | (6) heavenly beings, | + | (6) [[heavenly beings]], |
| − | (7) voice-hearers, | + | (7) [[voice-hearers]], |
| − | (8) cause-awakened ones, | + | (8) [[cause-awakened ones]], |
| − | (9) bodhisattvas, and ( | + | (9) [[bodhisattvas]], and ( |
| − | 10) Buddhas. | + | 10) [[Buddhas]]. |
| − | The Ten Worlds were viewed originally as distinct physical locations, each with its own particular inhabitants. The Lotus Sutra, however, teaches that each of the Ten Worlds contains all ten within it, making it possible to interpret them as potential states of life inherent in each individual being. In other words, from the standpoint of the Lotus Sutra, the Ten Worlds indicates ten potential states or conditions that a person can manifest or experience. The mutual possession of the Ten Worlds is a component principle of three thousand realms in a single moment of life, which T'ient'ai (538-597) set forth in Great Concentration and Insight. | + | The [[Ten Worlds]] were viewed originally as {{Wiki|distinct}} [[physical]] locations, each with its own particular inhabitants. The [[Lotus Sutra]], however, teaches that each of the [[Ten Worlds]] contains all ten within it, making it possible to interpret them as potential states of [[life]] [[inherent]] in each {{Wiki|individual}} {{Wiki|being}}. In other words, from the standpoint of the [[Lotus Sutra]], the [[Ten Worlds]] indicates ten potential states or [[conditions]] that a [[person]] can [[manifest]] or [[experience]]. The mutual possession of the [[Ten Worlds]] is a component [[principle]] of three thousand [[realms]] in a [[single moment]] of [[life]], which [[T'ient'ai]] (538-597) set forth in [[Great Concentration and Insight]]. |
| − | The Ten Worlds may be described as follows: (1) The world of hell. Nichiren's 1273 treatise The Object of Devotion for Observing the Mind states, "Rage is the world of hell" (358). Hell indicates a condition in which living itself is misery and suffering, and in which, devoid of all freedom, one's anger and rage become a source of further self-destruction. | + | The [[Ten Worlds]] may be described as follows: (1) The [[world]] of [[hell]]. [[Nichiren's]] 1273 treatise The [[Object]] of [[Devotion]] for Observing the [[Mind states]], "[[Rage]] is the [[world]] of [[hell]]" (358). [[Hell]] indicates a [[condition]] in which living itself is [[misery]] and [[suffering]], and in which, devoid of all freedom, one's [[anger]] and [[rage]] become a source of further self-destruction. |
[[File:134019.jpg|thumb|250px|]] | [[File:134019.jpg|thumb|250px|]] | ||
| − | (2) The world of hungry spirits. Also called the world of hunger. A condition governed by endless desire for such things as food, profit, pleasure, power, recognition, or fame, in which one is never truly satisfied. The above work reads, "Greed is the world of hungry spirits" (358). (3) The world of animals. Also called the world of animality. It is a condition driven by instinct and lacking in reason, morality, or wisdom with which to control oneself. In this condition, one is ruled by the "law of the jungle," standing in fear of the strong, but despising and preying upon those weaker than oneself. The same work states, "Foolishness is the world of animals" (358). The worlds of hell, hungry spirits, and animals are collectively known as the three evil paths. (4) The world of asuras. Also called the world of animosity or the world of anger. In Indian mythology, asuras are arrogant and belligerent demons. | + | (2) The [[world of hungry spirits]]. Also called the [[world]] of hunger. A [[condition]] governed by [[endless]] [[desire]] for such things as [[food]], profit, [[pleasure]], [[power]], [[recognition]], or [[fame]], in which one is never truly satisfied. The above work reads, "[[Greed]] is the [[world of hungry spirits]]" (358). (3) The [[world]] of [[animals]]. Also called the [[world]] of [[animality]]. It is a [[condition]] driven by {{Wiki|instinct}} and lacking in [[reason]], [[morality]], or [[wisdom]] with which to control oneself. In this [[condition]], one is ruled by the "law of the jungle," [[standing]] in {{Wiki|fear}} of the strong, but despising and preying upon those weaker than oneself. The same work states, "[[Foolishness]] is the [[world]] of [[animals]]" (358). The [[worlds]] of [[hell]], [[hungry spirits]], and [[animals]] are collectively known as the three [[evil]] [[paths]]. (4) The [[world]] of [[asuras]]. Also called the [[world]] of [[animosity]] or the [[world]] of [[anger]]. In {{Wiki|Indian mythology}}, [[asuras]] are [[arrogant]] and belligerent [[demons]]. |
| − | This condition is called the world of animosity because it is characterized by persistent, though not necessarily overt, aggressiveness. The Object of Devotion for Observing the Mind states, "Perversity is the world of asuras " (358). It is a condition dominated by ego, in which excessive pride prevents one from revealing one's true self or seeing others as they really are. Compelled by the need to be superior to others or surpass them at any cost, one may feign politeness and even flatter others while inwardly despising them. | + | This [[condition]] is called the [[world]] of [[animosity]] because it is characterized by persistent, though not necessarily overt, aggressiveness. The [[Object]] of [[Devotion]] for Observing the [[Mind states]], "Perversity is the [[world]] of [[asuras]] " (358). It is a [[condition]] dominated by [[ego]], in which excessive {{Wiki|pride}} prevents one from revealing one's [[true self]] or [[seeing]] others as they really are. Compelled by the need to be {{Wiki|superior}} to others or surpass them at any cost, one may feign politeness and even flatter others while inwardly despising them. |
| − | The worlds of hell, hungry spirits, animals, and asuras are collectively called the four evil paths. (5) The world of human beings. Also called the world of humanity. | + | The [[worlds]] of [[hell]], [[hungry spirits]], [[animals]], and [[asuras]] are collectively called the four [[evil]] [[paths]]. (5) The [[world]] of [[human beings]]. Also called the [[world]] of [[humanity]]. |
| − | The same work reads, "Calmness is the world of human beings" (358). In this state, one tries to control one's desires and impulses with reason and act in harmony with one's surroundings and other people, while also aspiring for a higher state of life. (6) The world of heavenly beings. Also called the world of heaven. The same work states, "Joy is the world of heaven" (358). This is a condition of contentment and joy that one feels when released from suffering or upon satisfaction of some desire. It is a temporary joy that is dependent upon and may easily change with circumstances. The six worlds from hell through the world of heavenly beings are called the six paths. Beings in the six paths, or those who tend toward these states of life, are largely controlled by the restrictions of their surroundings and are therefore extremely vulnerable to changing circumstances. | + | The same work reads, "[[Calmness]] is the [[world]] of [[human beings]]" (358). In this state, one tries to control one's [[desires]] and {{Wiki|impulses}} with [[reason]] and act in [[harmony]] with one's surroundings and other [[people]], while also aspiring for a [[higher]] state of [[life]]. (6) The [[world of heavenly beings]]. Also called the [[world]] of [[heaven]]. The same work states, "[[Joy]] is the [[world]] of [[heaven]]" (358). This is a [[condition]] of [[contentment]] and [[joy]] that one [[feels]] when released from [[suffering]] or upon [[satisfaction]] of some [[desire]]. It is a temporary [[joy]] that is [[dependent upon]] and may easily change with circumstances. The six [[worlds]] from [[hell]] through the [[world of heavenly beings]] are called the six [[paths]]. [[Beings]] in the six [[paths]], or those who tend toward these states of [[life]], are largely controlled by the restrictions of their surroundings and are therefore extremely vulnerable to changing circumstances. |
[[File:SC05786.jpg|thumb|250px|]] | [[File:SC05786.jpg|thumb|250px|]] | ||
| − | The remaining states, in which one transcends the uncertainty of the six paths, are called the four noble worlds: (7) The world of voice-hearers, a condition in which one awakens to the impermanence of all things and the instability of the six paths. Also called the world of learning. In this state, one dedicates oneself to creating a better life through self-reformation and self-development by learning from the ideas, knowledge, and experience of one's predecessors and contemporaries. "Voice-hearers" (Skt shravaka ) originally meant those who listen to the Buddha preach the four noble truths and practice the eightfold path in order to acquire emancipation from earthly desires. | + | The remaining states, in which one transcends the uncertainty of the six [[paths]], are called the [[four noble worlds]]: (7) The [[world of voice-hearers]], a [[condition]] in which one awakens to the [[impermanence]] of all things and the instability of the six [[paths]]. Also called the [[world of learning]]. In this state, one dedicates oneself to creating a better [[life]] through self-reformation and self-development by {{Wiki|learning}} from the [[ideas]], [[knowledge]], and [[experience]] of one's predecessors and contemporaries. "[[Voice-hearers]]" (Skt [[shravaka]] ) originally meant those who listen to the [[Buddha]] {{Wiki|preach}} the [[four noble truths]] and practice the [[eightfold path]] in [[order]] to acquire [[emancipation]] from [[earthly desires]]. |
| − | (8) The world of cause-awakened ones, a condition in which one perceives the impermanence of all phenomena and strives to free oneself from the sufferings of the six paths by seeing some lasting truth through one's own observations and effort. Also called the world of realization. "Cause-awakened ones," also known as "self-awakened ones" (pratyekabuddha), originally meant those who attain a form of emancipation by perceiving the twelve-linked chain of causation or by observing natural phenomena. Persons in the worlds of voice-hearers and cause-awakened ones, which are together called persons of the two vehicles, are given more to the pursuit of self-perfection than to altruism. | + | (8) The [[world]] of [[cause-awakened ones]], a [[condition]] in which one [[perceives]] the [[impermanence]] of all [[phenomena]] and strives to free oneself from the [[sufferings]] of the six [[paths]] by [[seeing]] some lasting [[truth]] through one's own observations and [[effort]]. Also called the [[world]] of [[realization]]. "[[Cause-awakened ones]]," also known as "[[self-awakened ones]]" ([[pratyekabuddha]]), originally meant those who attain a [[form]] of [[emancipation]] by perceiving the twelve-linked [[chain of causation]] or by observing natural [[phenomena]]. Persons in the [[worlds]] of [[voice-hearers]] and [[cause-awakened ones]], which are together called persons of the [[two vehicles]], are given more to the pursuit of self-perfection than to [[altruism]]. |
| − | They are also willing to look squarely at the reality of death and seek the eternal, in contrast to those in the world of heaven, who are distracted from life's harsh realities. (9) The world of bodhisattvas, a state of compassion in which one thinks of and works for others' happiness even before becoming happy oneself. Bodhisattva, which consists of bodhi (enlightenment) and sattva (beings), means a person who seeks enlightenment while leading others to enlightenment. Bodhisattvas find that the way to self-perfection lies only in altruism, working for the enlightenment of others even before their own enlightenment. | + | They are also willing to look squarely at the [[reality]] of [[death]] and seek the [[eternal]], in contrast to those in the [[world]] of [[heaven]], who are distracted from life's harsh [[realities]]. (9) The [[world]] of [[bodhisattvas]], a state of [[compassion]] in which one [[thinks]] of and works for others' [[happiness]] even before becoming [[happy]] oneself. [[Bodhisattva]], which consists of [[bodhi]] ([[enlightenment]]) and [[sattva]] ([[beings]]), means a [[person]] who seeks [[enlightenment]] while leading others to [[enlightenment]]. [[Bodhisattvas]] find that the way to self-perfection lies only in [[altruism]], working for the [[enlightenment]] of others even before their own [[enlightenment]]. |
| − | Nichiren states in The Object of Devotion for Observing the Mind: "Even a heartless villain loves his wife and children. He too has a portion of the bodhisattva world within him" (358). (10) The world of Buddhas, or Buddhahood. This is a state of perfect and absolute freedom in which one realizes the true aspect of all phenomena or the true nature of life. One can achieve this state by manifesting the Buddha nature inherent in one's life. From the standpoint of the philosophy of the mutual possession of the Ten Worlds, Buddhahood should not be viewed as a state removed from the sufferings and imperfections of ordinary persons. | + | [[Nichiren]] states in The [[Object]] of [[Devotion]] for Observing the [[Mind]]: "Even a heartless villain loves his wife and children. He too has a portion of the [[bodhisattva]] [[world]] within him" (358). (10) The [[world]] of [[Buddhas]], or [[Buddhahood]]. This is a state of perfect and [[absolute]] freedom in which one realizes the true aspect of all [[phenomena]] or the [[true nature]] of [[life]]. One can achieve this state by [[manifesting]] the [[Buddha nature]] [[inherent]] in one's [[life]]. From the standpoint of the [[philosophy]] of the mutual possession of the [[Ten Worlds]], [[Buddhahood]] should not be viewed as a state removed from the [[sufferings]] and imperfections of ordinary persons. |
| − | Attaining Buddhahood does not mean becoming a special being. In this state, one still continues to work against and defeat the negative functions of life and transform any and all difficulty into causes for further development. It is a state of complete access to the boundless wisdom, compassion, courage, and other qualities inherent in life; with these one can create harmony with and among others and between human life and nature. In the above work, Nichiren states, "Buddhahood is the most difficult to demonstrate" (358), but he also says, "That ordinary people born in the latter age can believe in the Lotus Sutra is due to the fact that the world of Buddhahood is present in the human world" (358). | + | [[Attaining]] [[Buddhahood]] does not mean becoming a special {{Wiki|being}}. In this state, one still continues to work against and defeat the [[negative functions]] of [[life]] and [[transform]] any and all difficulty into [[causes]] for further development. It is a state of complete access to the [[boundless]] [[wisdom]], [[compassion]], [[courage]], and other qualities [[inherent]] in [[life]]; with these one can create [[harmony]] with and among others and between [[human]] [[life]] and {{Wiki|nature}}. In the above work, [[Nichiren]] states, "[[Buddhahood]] is the most difficult to demonstrate" (358), but he also says, "That [[ordinary people]] born in the latter age can believe in the [[Lotus Sutra]] is due to the fact that the [[world]] of [[Buddhahood]] is {{Wiki|present}} in the [[human world]]" (358). |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
[http://www.sgilibrary.org/search_dict.php www.sgilibrary.org] | [http://www.sgilibrary.org/search_dict.php www.sgilibrary.org] | ||
[[Category:Buddhist Terms]] | [[Category:Buddhist Terms]] | ||
| − | [[Category: | + | [[Category:World]]{{BuddhismbyNumber}} |
Latest revision as of 11:08, 22 April 2014
- See also :
- See also :
Ten Worlds
十界 (Jpn jikkai )
Ten distinct realms or categories of beings referred to in Buddhist scriptures. From the lowest to the highest, the realms of
(1) hell,
(2) hungry spirits,
(3) animals,
(4) asuras,
(5) human beings,
(6) heavenly beings,
(7) voice-hearers,
(8) cause-awakened ones,
(9) bodhisattvas, and (
10) Buddhas.
The Ten Worlds were viewed originally as distinct physical locations, each with its own particular inhabitants. The Lotus Sutra, however, teaches that each of the Ten Worlds contains all ten within it, making it possible to interpret them as potential states of life inherent in each individual being. In other words, from the standpoint of the Lotus Sutra, the Ten Worlds indicates ten potential states or conditions that a person can manifest or experience. The mutual possession of the Ten Worlds is a component principle of three thousand realms in a single moment of life, which T'ient'ai (538-597) set forth in Great Concentration and Insight.
The Ten Worlds may be described as follows: (1) The world of hell. Nichiren's 1273 treatise The Object of Devotion for Observing the Mind states, "Rage is the world of hell" (358). Hell indicates a condition in which living itself is misery and suffering, and in which, devoid of all freedom, one's anger and rage become a source of further self-destruction.
(2) The world of hungry spirits. Also called the world of hunger. A condition governed by endless desire for such things as food, profit, pleasure, power, recognition, or fame, in which one is never truly satisfied. The above work reads, "Greed is the world of hungry spirits" (358). (3) The world of animals. Also called the world of animality. It is a condition driven by instinct and lacking in reason, morality, or wisdom with which to control oneself. In this condition, one is ruled by the "law of the jungle," standing in fear of the strong, but despising and preying upon those weaker than oneself. The same work states, "Foolishness is the world of animals" (358). The worlds of hell, hungry spirits, and animals are collectively known as the three evil paths. (4) The world of asuras. Also called the world of animosity or the world of anger. In Indian mythology, asuras are arrogant and belligerent demons.
This condition is called the world of animosity because it is characterized by persistent, though not necessarily overt, aggressiveness. The Object of Devotion for Observing the Mind states, "Perversity is the world of asuras " (358). It is a condition dominated by ego, in which excessive pride prevents one from revealing one's true self or seeing others as they really are. Compelled by the need to be superior to others or surpass them at any cost, one may feign politeness and even flatter others while inwardly despising them.
The worlds of hell, hungry spirits, animals, and asuras are collectively called the four evil paths. (5) The world of human beings. Also called the world of humanity.
The same work reads, "Calmness is the world of human beings" (358). In this state, one tries to control one's desires and impulses with reason and act in harmony with one's surroundings and other people, while also aspiring for a higher state of life. (6) The world of heavenly beings. Also called the world of heaven. The same work states, "Joy is the world of heaven" (358). This is a condition of contentment and joy that one feels when released from suffering or upon satisfaction of some desire. It is a temporary joy that is dependent upon and may easily change with circumstances. The six worlds from hell through the world of heavenly beings are called the six paths. Beings in the six paths, or those who tend toward these states of life, are largely controlled by the restrictions of their surroundings and are therefore extremely vulnerable to changing circumstances.
The remaining states, in which one transcends the uncertainty of the six paths, are called the four noble worlds: (7) The world of voice-hearers, a condition in which one awakens to the impermanence of all things and the instability of the six paths. Also called the world of learning. In this state, one dedicates oneself to creating a better life through self-reformation and self-development by learning from the ideas, knowledge, and experience of one's predecessors and contemporaries. "Voice-hearers" (Skt shravaka ) originally meant those who listen to the Buddha preach the four noble truths and practice the eightfold path in order to acquire emancipation from earthly desires.
(8) The world of cause-awakened ones, a condition in which one perceives the impermanence of all phenomena and strives to free oneself from the sufferings of the six paths by seeing some lasting truth through one's own observations and effort. Also called the world of realization. "Cause-awakened ones," also known as "self-awakened ones" (pratyekabuddha), originally meant those who attain a form of emancipation by perceiving the twelve-linked chain of causation or by observing natural phenomena. Persons in the worlds of voice-hearers and cause-awakened ones, which are together called persons of the two vehicles, are given more to the pursuit of self-perfection than to altruism.
They are also willing to look squarely at the reality of death and seek the eternal, in contrast to those in the world of heaven, who are distracted from life's harsh realities. (9) The world of bodhisattvas, a state of compassion in which one thinks of and works for others' happiness even before becoming happy oneself. Bodhisattva, which consists of bodhi (enlightenment) and sattva (beings), means a person who seeks enlightenment while leading others to enlightenment. Bodhisattvas find that the way to self-perfection lies only in altruism, working for the enlightenment of others even before their own enlightenment.
Nichiren states in The Object of Devotion for Observing the Mind: "Even a heartless villain loves his wife and children. He too has a portion of the bodhisattva world within him" (358). (10) The world of Buddhas, or Buddhahood. This is a state of perfect and absolute freedom in which one realizes the true aspect of all phenomena or the true nature of life. One can achieve this state by manifesting the Buddha nature inherent in one's life. From the standpoint of the philosophy of the mutual possession of the Ten Worlds, Buddhahood should not be viewed as a state removed from the sufferings and imperfections of ordinary persons.
Attaining Buddhahood does not mean becoming a special being. In this state, one still continues to work against and defeat the negative functions of life and transform any and all difficulty into causes for further development. It is a state of complete access to the boundless wisdom, compassion, courage, and other qualities inherent in life; with these one can create harmony with and among others and between human life and nature. In the above work, Nichiren states, "Buddhahood is the most difficult to demonstrate" (358), but he also says, "That ordinary people born in the latter age can believe in the Lotus Sutra is due to the fact that the world of Buddhahood is present in the human world" (358).
