The Six Paths and The Four Noble Worlds

The Six Paths and The Four Noble Worlds六道和四聖 : 

The Six Paths and The Four Noble Worlds六道和四聖 十 界 論 The Ten Worlds 四聖 The Four Noble Worlds 佛界 Bodhisattva--altruism 菩薩界 Bodhisattva--altruism 緣覺界 Self-realization 聲聞界 Learning 六道 The Six Paths 天界 Heaven 人界 Humanity 修羅界 Anger 畜生界 Animality 餓鬼界 Hunger 地獄界 Hell

Slide 2: 

所謂「十界」是將我們的生命境涯分成十種境界。 大聖人曾說：「當有人問及地獄和佛究竟在哪裡呢。有些經文說（地獄）是在地下，亦有些經文說（佛）是在西方等地方。但詳細探求便可見在於我們五尺之身內。」（〈十字御書〉，日文御書全集一四九一頁） 指出地獄界和佛界，不是在地下或西方極樂世界等地方，而是在自身的生命當中。因為生命已經具備有十界，故此，就算現在自己陷入地獄的痛苦生命，但也可以變革成為佛界大歡喜的生命。這樣的以《法華經》為基礎的十界論，成為境涯革命的原理。 In Nichiren Buddhism, the Ten Worlds, based on the interpretation of the Lotus Sutra, are ten potential life states or conditions of existence that an individual can manifest or experience at any given moment. Buddhist scriptures other than the Lotus Sutra regard the Ten Worlds as distinct realms into which human beings are reborn. For example, hell was thought to be located underground, and the Pure Land of Perfect Bliss (heaven) was said to reside in the far west The Lotus Sutra, however, contains a profoundly different interpretation of the Ten Worlds: Instead of viewing the Ten Worlds as fixed and distinct realms, the Lotus Sutra reveals that the Ten Worlds are ten different states of life contained in a single life entity. Consequently, each life entity-in whatever world or life-state it may reside at any given moment-has the potential to experience any of the other nine worlds in the next moment. This is the principle of "the mutual possession of the Ten Worlds". Nichiren Daishonin wrote: "Neither the pure land nor hell exists outside oneself; both lie only within one's own heart. Awakened to this, one is called a Buddha; deluded about it, one is called an ordinary person." (The Writings of Nichiren Daishonin [WND] p,1137) The Ten Worlds十界論

The World of Hell地獄界 : 

The World of Hell地獄界 「瞋怒就是地獄」（日文御書全集二四一頁）。地獄的「地」是最低的意思，而「獄」是被束縛、不自由的意思。被破壞性的衝動所支配，不單使自己，甚至連其他人和事物也陷於破滅的生命狀態，連續不斷地處於毫無喜悅、歡樂和希望，逃也逃不掉的悲慘苦惱之中，而且還處於無奈的絕望淵底的境涯。 　　被病痛、貧窮、家庭不和，以至被公害、戰爭等筆墨難以形容等苦惱所困擾的情況，可以說是地獄的真實寫照呢！ The Buddhist concept of hell originally connoted an "underground prison.“ The various Buddhist scriptures describe different types of hell, such as the eight hot hells and the eight cold hells. In any case, as the lowest life-state, hell is the realm of extreme suffering. The Chinese character, "di" as in "di yu“ (connoting hell in Chinese) means "lowest" or "worst“ while "yu" means to be tied down, expressing the lack of freedom, locked in the realm of suffering. The Daishonin wrote, "Hell is a dreadful dwelling of fire" ("Letter to Niike,"WND, p 1026) ,and those who reside there experience pain and suffering, as if dwelling in the midst of fire. Also, in the above passage, he wrote, "Rage is the world of hell." Rage here is characterized as frustration over one's complete loss of control as well as an extreme hatred for one's surroundings; this only intensifies an individual's suffering. Doomed to a constant state of agony, those in the world of hell can do nothing except wallow in their rage. The world of hell, then, is one of unmitigated misery, and whatever one experiences in that state only adds to his or her suffering. Driven by destructive impulses, those in hell seek to destroy others and also themselves. Examples of the manifestation of the world of hell are people who experience extreme sufferings as a result of severe illness, loss of loved ones, breakups, dire poverty etc. Another good example is people fighting in wars, which bring about indescribable human suffering.

The World of Hungry Spirits餓鬼界 : 

The World of Hungry Spirits餓鬼界 「貪婪就是餓鬼」（日文御書全集二四一頁）。處於極度飢餓的狀態，被利己的欲望所支配，對於財富、名聲、快樂都貪得無厭，毫不滿足的生命狀態。 　　當然，欲望這東西亦有善惡兩方面。就如食欲。實際上，如果人沒有了欲望，便不可以生存。另一方面，欲望也是令人進步、向上的原動力。 　　但是，身處餓鬼界時，欲望卻不能朝著創造的方向，令人成為了欲望的奴隸。 The world of hungry spirits is the state of suffering due to one's inability to quench one's insatiable hunger or greed. Originally, "hungry spirits" referred to the dead. It was believed that because they could not eat, they suffered from perpetual hunger. Those in the state of hunger are consumed by the flames of unlimited desires that can never be satisfied. The Daishonin described the world of hungry sptits and those within it as "a pitiful place where, drivenby starvation, they devour their own children." ("Letter to Niike," WND p 1026). He characterized this state as one of greed. (WND, p 358) In other words, those in the state of hunger are controlled by their desires and therefore suffer greatly. However, we need to distinguish between greed and desires. Desires can also have positive effects. Without the desire for food, humanbeings could not survive. Desire has always been the impetus for human progress. When people cannot direct their desires towards the creation of positive values, instead becoming enslaved to them (insatiable desires), they fall into the world of hungry spirits, or the state of hunger.

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「愚癡就是畜生」（日文御書全集二四一頁）。畜生本來是指人以外的動物，它的特徵是隨著一己的欲望和本能來行動，失去了規控自己的智慧的生命狀態。而且，對於弱者就顯得尊大，面對強者就會逃避或顯得卑躬屈膝。 　　大聖人說：「畜生的心是欺弱畏強的。」（〈佐渡御書〉，日文御書全集九五七頁）忘記了身為人的良心，以弱肉強食這「實力理論」來行動，就是畜生界。就如在戰爭中殺虐的行為，便是「實力理論」的極限。從這個意義來看，也可以說人心是住著「最危險的野獸」。 　　此外，沒有反省愚昧自己的力量，沒有報恩的心意，忘恩負義的心，也是畜生界 The Daishonin wrote that foolishness is the prime characteristic of the state of animality. (WND, p 358) Those in the world of animals lack rationality; they cannot distinguish between right and wrong, between good and evil. They behave according to base instincts just like animals and are preoccupied only with immediate gains or setbacks. "It is the nature of beasts to threaten the weak and fear the strong."( "Letter From Sado, WND, p302) The Daishonin also explained that the state of animality is one of “kill or be killed.” (WND, p 1026) Here, he again explains that those trapped in this state are devoid of all reason and have no conscience. In order to survive, they think nothing of harming others. They live according to the law of the jungle or "the survival of the fittest" - they are blinded to everything except their immediate concerns. In this world of animality, people are incapable of considering the welfare of others. Unable to recognize the consequence of their actions, they bring ruin upon themselves. By labelling this state, the world of animality, Nichiren Buddhism is not denigrating animals. Animals have made innumerable valuable contributions to humanity. In fact, humans commit atrocities that are unheard of in the animal kingdom. The world of animality as conceptualized within the ancient Buddhist system of thought refers specifically to people who are dominated by base instincts and unable to think rationally. The worlds of hell, hungry spirits, and animals are known collectively as the three evil paths because each is characterized by intense suffering. The world of animals畜生界

The world of asuras修羅界 : 

The world of asuras修羅界 「諂曲就是修羅」（日文御書全集二四一頁）。自我意識強盛，以自己為中心，故此不能正確的認識事物，甚至損害他人的尊嚴的生命狀態。有時候更戴著「仁、義、禮、智、信」的假面具，一派假仁假義，這不外是要表現自己比他人優勝的利己心作祟。 　　上面所說的地獄、餓鬼及畜生稱為三惡道，加上修羅便稱為四惡趣了。這些都是痛苦的境涯、不幸的生命狀態。修羅與三惡道的分別，在於修羅的自我意識比較強，表現出理性的一面，這是較為特別的。 According to early Indian mythology, asura is the name of a god who loved to fight with others. Contentious and belligerent, asuras are said to have fought with the gods continuously. They were later incorporated within Buddhist cosmology. In the concept of the ten worlds, the world of asuras is characterized by the tendency of individuals to compare themselves with others, and the unmitigated desire to feel superior to everyone else. Those trapped in the world of asuras-the state of anger attempt to enhance their self-esteem by disparaging others whom they consider inferior and by refusing to acknowledge their own inferiority in areas where others excel them. Deep in their hearts, they feel timid and inferior. To mask their true feelings of inadequacy, they intimidate others with their arrogance and anger. Towards powerful people, they act obsequiously. People in the state of anger attempt to display their superiority over others by pretending to be virtuous and humble. Inwardly, however, they are jealous of and hostile towards those who appear superior to them. Like the arrogant yet timid asura, individuals in the state of anger are duplicitous-there is a disparity between their external appearance and conduct, and their inner life-condition. This is why Nichiren characterized the world of asuras as one of perversity (WND, p 358), a state often expressed in the fawning behaviour of individuals pretending to be compliant while harbouring hostility and animosity.

The world of human beings人界 : 

The world of human beings人界 「平靜就是人界」（日文御書全集二四一頁）。它是指一般世間的人性。由於能理性地控制欲望和衝動，跟周圍的人和社會保持調和，表現出平穩的生命狀態。 　　這個人界的特質是有從三惡道、四惡趣來判斷事物善惡的力量。大聖人說：「賢明的名為人。愚蠢的稱為畜。」（〈崇峻天皇御書〉，日文御書全集一一七四頁） 　　沒有向著人的境涯來努力，便沒有持續的決心。人界是十界的中間，因為具有容易往上或向下變化的一面，所以人界很難持續。 　　實際上，因為世間充滿著惡緣，所以很難「活得像人」。因此，要不停地鞭策、自我努力，可以說，人界是「戰勝自己」的境涯的第一步。 People in the world of human beings experience a humane and tranquil state of existence. The Daishonin characterized this world as one of calmness. (WND, p 358) Such individuals, while manifesting such a state of life, can exercise the power of reason or rationality and can distinguish between good and evil. The Daishonin wrote, "The wise may be called human, but the thoughtless are no more than animals." ("The Three Kinds of Treasure,” WND, p 852) Those in the state of humanity possess an internal standard by which to determine what is good or evil and can conduct themselves accordingly. But maintaining the life-condition of humanity takes effort. It is difficult to remain in this state. As we can see today with the increase of negative influences in our environment, it is becoming even more difficult to live and conduct ourselves in a humane way. It is possible only through continual efforts towards self improvement. One might therefore say that the state of humanity is the first step towards self-mastery towards winning over one's weaknesses. The state of humanity is considered to be the "correct vessel for the sacred way,“ the appropriate prerequisite for attaining Buddhahood. What this means is that while it is likely for those in this state to be swayed by negative influences and fall into the four evil paths, it is just as likely that they can proceed towards the loftier four noble worlds through their continuous Buddhist practice

The world of heavenly beings天界 : 

The world of heavenly beings天界 「喜悅就是天界」（日文御書全集二四一頁）。從痛苦中解放出來，欲望獲得滿足時那種滿足感和喜悅的生命狀態。然而，天界的喜悅並非永遠持續的，它只不過是容易崩潰的暫時性的感受。 　　還有，當欲望滿足至頂點時，第六天魔王便會發揮出破壞自身生命的作用。 　　此外，天界的境涯，並未根本的解決生老病死這人間的苦惱。就算是喜悅，卻因沒有生命之法的智慧，所以不能達至根本的解決。 　　人界和天界加上四惡趣稱為六道。一般人的境涯大致上是在這六道內往返（六道輪迴）。至於經過努力意圖改變自己的意識，從而獲得的境涯，叫做聲聞、緣覺、菩薩、佛，合稱四聖。六道會受到外界的緣所左右，而四聖是有意識地去進行改革自我的境涯。 At some point in time, the ancient Indian pantheon of gods was incorporated into Buddhist cosmology. The heavenly beings (Skt deva) were regarded as dwellers of numerous heavens, reborn there as a result of good karma. Within the ten worlds, the world of heavenly beings signifies the state of rapture individuals experience when their desires are realized. The Daishonin characterized the world of heavenly beings as one of joy. (WND, p 358) Human beings have innumerable desires. Some are primal, such as the desires to eat and sleep. There is the desire for material possessions-new cars, a larger home, etc. Some desires are social in nature, involving status or fame. Desires such as those for knowledge or to create a work of art, might be considered more intellectual or spiritual in nature. In all of these cases, the satisfaction we feel upon the fulfilment of desires is to experience the life-state of heaven. Such satisfaction or joy, however, is short-lived. As circumstances changes and over time, such joy fades away or even abruptly disappears altogether. The world of heavenly beings therefore is not the ultimate state of authentic or lasting happiness, but a relative or temporary happiness.

Slide 9: 

本來是指聽到佛的聲音而追求領悟的意思。釋迦的出家弟子被叫做聲聞。一般來說，是指那些學習過去賢人、哲人的教導，進行改變自己的生命的境涯。 隨著接觸到自然界的現象和周圍的緣，直接地學習改變自己的原理的生命狀態。 以上兩者稱做二乘，故此，在〈觀心本尊抄〉有：「世間的無常在眼前出現，人界之中又怎會沒有二乘界呢！」（日文御書全集二四一頁） 　　這是指出二乘領悟到六道生命受到外界的緣影響而變動，於是主動地去追求永恆不變的法，這就是聲聞、緣覺的特質。然而，由於二乘過份熱衷於自己的成就，欠缺了對他人的關懷和慈愛，就會容易陷於增上慢和利己主義。 In the earlier Buddhist teachings, the worlds of voice-hearers and cause awakened ones are taught to be ideal states of existence that were attainable and aspired by the practitioners of non-Mahayana teachings. These two worlds, along with the Buddhist teachings to help them achieved these states, are referred to as the "two vehicles." Voice-hearers (Skt shravaka) originally meant those who acquire realization of partial truth through listening to the Buddha's teachings. Cause-awakened ones (Skt pratyekabuddha) are also known as "self-awakened ones." Cause-awakened ones are said to have realized a form of partial self-emancipation through coming into contact with various external relations. The partial truth to which people of the two vehicles are enlightened is the "impermanence of all phenomena". Everything is in constant transition, appearing and then disappearing with each passing moment. People of the two vehicle believed that sufferings arise from attachments to worldly things that are impermanent and constantly change with time. They believed that all sufferings would cease when they are able to relinquish or transcend their desires and attachments to temporary phenomena; they therefore seek the unchanging truth that underlies the constantly changing world. In the pre-Lotus Sutra teachings, people of the two vehicles have to undergo various strict Buddhist practice and disciplines to sever their attachments and attain these two states of life. The world of voice-hearers聲聞界 & cause-awakened ones 緣覺界 (to be continued)

Slide 10: 

Consequently, the teachings and practises of the two vehicles lead ultimately to self-denial, as echoed in such expressions as “reducing the body to ashes" and "annihilating consciousness.“ In this way, the awakening that people of the two vehicles attain is not true enlightenment. From the all-encompassing viewpoint of the Buddha, these states lead one only to a partial truth. Unfortunately, such people tend to be satisfied with their own awakening, abandoning further efforts to seek the Buddha's true or perfect enlightenment. They may acknowledge the greatness of Buddhahood; but they tend to think that it is unattainable and forgo the further pursuit of supreme enlightenment and remain contented with their partial enlightenment. Moreover, they are preoccupied with their own awakening while unconcerned about others‘ welfare. This egocentric nature of people of the two vehicles is what sets the limitations for them, preventing them from going further. However the Lotus Sutra, in expounding the principle of the ten worlds, clarifies that these two states are part of the ten states of life that all human beings can manifest. In the course of our daily life, when we observe ourselves and our environment, there are times when we perceive the impermanence of all phenomena. This is why the Daishonin wrote: "The fact that all things in this world are transient is perfectly clear to us. Is this not because the worlds of the two vehicles are present in the human world?" (WND, p 358) Nichiren explains that this is because the worlds of the two vehicles already reside within the world of human beings. The world of voice-hearers聲聞界 & cause-awakened ones 緣覺界 (continued)

The world of bodhisattvas菩薩界 : 

The world of bodhisattvas菩薩界 為了尋求佛的領悟而勤勵於佛道修行（求道），更為了別人的利益而作出貢獻（利他），它是一種祈求幸福的生命狀態。 　　大聖人就有關菩薩界曾這樣說過：「於六道凡夫之中，有輕自身重他人，以惡向己，以善與他人為念的人。」（〈十法界明因果抄〉，日文御書全集四三三頁） 　　「於六道凡夫之中」即是說在現實世間之中，與人們一起共嘗痛苦和悲傷，與惡的根源鬥爭，對人們實踐拔苦與樂的菩薩實踐。祈願自他也幸福的，就是菩薩心腸。 　　到二乘為止，都是以「自己為中心」，相反，菩薩界是「為了他人」、「為了法」而奉獻自己的境涯。由於滿心關懷別人和慈悲的心，故此，在〈觀心本尊抄〉有：「不顧他人死活的惡人尚且慈愛妻子，這就是菩薩界的一部分了。」（日文御書全集二四一頁）。 Bodhisattva originally meant a "being" (Skt sattva) striving ceaselessly towards "enlightenment“ (skt bodhi). Those of the two vehicles perceived a distinct separation between themselves and their teacher, Shakyamuni and thought that they can never attain the same state of enlightenment as the Buddha. Bodhisattvas, however, aspired towards the same life-state as the Buddha. Furthermore, they see their Bodhisattva's practice as the endeavour to fulfill their vow to disseminate the Buddhist way to enlightenment to as many people as possible. In other words, the world of the bodhisattva is characterized by having the spirit both to seek the Buddha's supreme enlightenment and to share what one has attained with others, motivated by the altruistic desire to benefit all human beings. Within the heart of a bodhisattva is the profound desire for the happiness of others as well as for oneself. The bodhisattva practice, then, is to share in the pain and suffering of others; to mitigate others' sufferings and share the bodhisattvas‘ own joy in helping others. People of the two vehicles tend to be self centered in the pursuit of their awakening, while the bodhisattva, out of a sense of mission, strives for the sake of the people and the Law. Compassion is the very foundation of the world of bodhisattva. As Nichiren wrote: "Even a heartless villain loves his wife and children. He too has a portion of the bodhisattva world within him." (WND, p 358) Every person is endowed inherently with compassion. To manifest this potential for altruism and make it the foundation of one's existence is to experience the world of bodhisattva.

The world of Buddhas佛界 : 

The world of Buddhas佛界 在〈觀心本尊抄〉有：「佛界難以顯現」（日文御書全集二四一頁）。如果要勉強講出佛界境涯的話，那就是清楚知道自己生命的智慧，稱得上是菩薩實踐最終極的無限慈悲，不為任何東西所沾污的，充滿清淨的生命。正如御書所說：「相信《法華經》是因為在人界裡具足著佛界的緣故」（日文御書全集二四一頁）一樣，堅強確信顯現佛生命的御本尊的一念就是佛界。將別人的痛苦視作為自己的痛苦來接受，這樣的慈悲行動，就是以佛界的巨大生命力為基礎而表現出來的。 Buddhahood is the supreme and highest state of existence that human beings can ever manifest. Buddha means" awakened one.“ someone who is awakened to the fundamental laws of life and the universe. To save all living beings in the Latter Day of the Law, our current era, Nichiren Daishonin revealed the key principle taught in the Lotus Sutra - that Buddhahood resides within each ordinary human being. To actualize this truth Nichiren Daishonin expounded the teaching and practice to enable all people in the Latter Day to realize this enlightened state. For this reason, he is regarded as the Buddha of the Latter Day of the Law. Buddhahood is an immensely expansive life state filled with wisdom, life force and good fortune which can be gained by any individual who is awakened to the truth that one's life entity is intrinsically one with the Mystic Law. In this sense, a Buddha may also be described as one who, based on this profound truth of life, to which he or she has become awakened, manifest limitless compassion and wisdom, and who strive continually to enable all people to attain this same enlightened state. While Buddhahood exists inherently within the lives of all people, it is, however, very difficult to actually manifest. For this reason, the Daishonin inscribed the Gohonzon as the means by which any ordinary person in the Latter Day of the Law can access his or her innate Buddhahood. As we embrace the Gohonzon, chant Nam-myoho-renge-kyo with belief in our inherent Buddhahood and continue to practice for ourselves and others, we will naturally manifest Buddhahood from within.