Here is something that I should have put into Lotus World but I only thought about it after the book was ready for printing. It is actually something that I presented in a talk at the San Jose Temple a long time ago and then put on the back burner. The original notes were a series of quotes from a Korean guide to T'ien-t'ai teachings and a survey of Chinese Buddhism, but I will spare you those and just present my own reflections on the ethical dimension of the ten worlds:
Hells: In Lotus World I characterize this as the state of "those who are obsessed with their own suffering. They are in a state characterized by intense anguish, lashing out in unthinking rage, self-pity, despair, paranoia, and self-destructiveness." Based on such motivations the hell dwellers engage in killing, stealing, sexual misconduct, lying, slandering, abusive speech, irresponsible speech, greed, anger, and wrong views.
Note: I understand sexual misconduct to be any sexual activity that involves minors or which would involve the other forms of unwholesome conduct like physically, mentally or emotionally harming oneself or others (connected to killing), or exploiting or taking what is not given, or sexual conduct that will lead to dishonesty, and so on. But basically it is my conviction that whatever forms of affection are shown between responsible consenting adults is their own business and they themselves must accept the karma (i.e. consequences) for their actions and that this is not a matter for legislation or religious prudery. If certain zealous religious types were as avid to crusade against unjust wars and social inequality, greed, and exploitation as they are to regulate people's sex lives or impose bad science on the public school system then this would perhaps be a much more just and peaceful world.
Further note: Irresponsible speech seems to be a catch-all category which could indicate people who talk incessantly and annoy others, or those who interrupt others, or don't give others a chance to speak, or who make promises they can't keep, or who talk about stuff that they know nothing about, or gossip, or irrelevant and distracting chatter, etc...
Yet another note: I understand wrong views to be any views which deny that unimpaired fully mature human beings have free-will and are responsible for their actions. The Buddha categorically rejected as unwholesome and pernicious the views of his contemporaries which advocated materialism, nihilism, fatalism, predestination or any other speculative or dogmatic view which would undercut free-will and personal responsibility.
Hungry Ghosts: In Lotus World I define the hungry ghosts are those who are "obsessed with satisfying a craving that can never be quenched. They are in a state characterized by self-destructive addiction or fixation; the desire itself has become an unceasing source of torment." Because of this they engage in killing, stealing, sexual misconduct, lying, slandering, abusive speech, irresponsible speech, greed, anger, and wrong views.
Animals: In Lotus World, animals are described as " all those who are ruled by instinct. They do not show any forethought but live only for immediate gratification of their desires. In addition, with few exceptions, they live by the rule of the stronger over the weaker. This is the world of predator and prey, territoriality, and rule by the alpha male. Animals are impulsive and heedless, and allow themselves to be dominated by instinct over reason regardless of the consequences. Because of this they engage in killing, stealing, sexual misconduct, lying slandering, abusive speech, irresponsible speech, greed, anger, and wrong views.
Fighting Demons: In Lotus World, the fighting demons are those who "are in a state characterized by jealousy, envy, anger, aggression, and an inability to compromise with others motivated by insecurity or a feeling of inferiority." Now the fighting demons can resort to the ten courses of unwholesome conduct that the hell-dwellers, hungry ghosts, and animals do (killing, stealing, etc.) but according to Korean T'ien-t'ai monk Chegwan they actually base their arrogance and pride on their self-righteous observance of the five Confucian virtues of benevolence, righteousness, propriety, faithfulness, and wisdom (for more detail on these see the chapters on the Confucian Nichiren in my Rissho Ankoku Ron commentary) as well as the ten courses of wholesome conduct which is refraining from killing, stealing, sexual misconduct, lying, etc...
Human Beings: In Lotus World, humanity "is a state of characterized by enlightened self-interest, the ability to apply reason and insight in order to attain desired objectives both for one's own sake and for those who one cares about." Chegwan notes that human beings are those who observe the five Confucian virtues of benevolence, righteousness, propriety, faithfulness, and wisdom as well as the five major precepts of ceasing to kill, steal, engage in sexual misconduct, lying, or using intoxicants that cloud the mind and lower the inhibitions.
Heavens: In Lotus World the gods are described as "in a state of heedless bliss, for they have at least temporarily attained their goals. But this is also a state prone to complacency, self-satisfaction, and even self-righteouness. They tend to be preoccupied with their own pleasure and success." The six heavens of the realm of desire are attained by observing the ten courses of wholesome conduct (refraining from killing, stealing, sexual misconduct, lying, slandering, abusive speech, irresponsible speech, greed, anger, and wrong views) and also through the positive virtue of generosity and specifically the support of those who teach and uphold ethics and virtue. The eighteen heavens of the realm of form can be attained by the combination of the ten courses of wholesome conduct and the positive cultivation of deep states of meditative concentration - esp. on such things as loving-kindness, compassion, sympathetic joy, and equanimity. The four heavens of the formless realm are attained by a combination of the ten courses of wholesome conduct and the cultivation of the formless concentrations on space, consciousness, nothingness, and neither perception nor non-perception. In any case, the ten courses of wholesome conduct are the basis for the positive virtues and spiritual cultivations which elevate one to a heavenly existence. Note that unlike the five major precepts that are connected with the human world, the ten courses of wholesome conduct include not just external behavior but the purification of the interior life by cutting off greed, anger, and wrong views. So ethics alone are not enough, but a necessary condition nontheless. And even beyond the ten courses of wholesome conduct, specifilly spiritual and sefless positive qualities like generosity or loving-kindness must also be cultivated.
Voice-Hearers: These are the disciples of the Buddha who hear and then cultivate the four noble truths and the eightfold path. While the monks and nuns who exemplify the "hearers" take on hundreds of precepts, they all basically boil down to the ten novice precepts which spell out the monastic lifestyle. These are: (1) no killing, (2) no stealing, (3) no sexual relations, (4) no lying, (5) no drinking, (6) no use of perfumes, garlands, or personal adornments, (7) no partaking in singing, dancing, or play and no watching or listening to them, (8) no use of luxurious high seats or beds, (9) no eating at improper times, (10) no accepting of treasures or of coins or objects of gold and silver. All the 250+ precepts of the Vinaya are basically derivatives of these or else they deal with matters of etiquette and monastic procedures. These precepts embrace, then, not just ethics but etiquette and deportment and generally do not deal with interior purification. Rather, they spell out the kind of simplicity and ethical standards that one who is endeavoring to transcend the world should live by.
Privately-Awakened Ones: Since these by definition awaken on their own and not as part of the Sangha or under the instructions of a Buddha there are no specific precepts. However, since their awakening is the same as that of the Voice-Hearers, one may assume that they also follow a life of simplicity and virtuous conduct as appropriate to their circumstances. This category is basically a designation for all those who have or who may attain awakening outside of an explicity connection with Buddhism.
Bodhisattvas: The bodhisattvas are those who aspire to attain buddhahood for the sake of all beings. They are said to follow the ten major bodhisattva precepts: 1) no killing, (2) no stealing, (3) no sexual misconduct, (4) no false speech, (5) no selling intoxicants, (6) no speaking about the offenses of the great assembly, (7) no disparaging others and praising oneself, (8) no stinginess, (9) no harboring anger, (10) no slandering the Triple Jewel. Notice that these are very similar to the five major precepts and the ten courses of wholesome conduct. More positively, bodhisattvas strive to cultivate the six perfections of generosity, discipline, patience, energy, concentration, and wisdom.
Buddhas: The Buddha are the source of the precepts, and they themselves live in accord with their perfect wisdom and so do not need to adhere to a predetermined code or set standard simply because they are the themselves the standard. It can be said, however, that they uphold the Diamond Chalice Precept - which is their awakening to the Wonderful Dharma and thus living in accord with that Wonderful Dharma which is their own true nature and the true nature of all things. When applying the Diamond Chalice Precept to specific situations all of the many precept traditions are generated. Each specific precept, then, serves to point particular people in particular situations back to the general and sublime principle of the Diamond Chalice Precept. Of course only a Buddha can really observe the Diamond Chalice Precept without flaw, those who have not attained perfect and complete awakening may find that they need the implications of the Diamond Chalice Precept in specific situations and circumstances pointed out to them.
It is my feeling that the various sets of precepts are skillfull means for coming to appreciate how the Wonderful Dharma can manifest itself in our daily interactions. They are the actuality of the living spirit of the Wonderful Dharma. Without that living spirit, the precepts can themselves become a trap. So on the one hand they can elevate those who have made a hell of their lives, or who live like ghosts or beasts by providing some guidelines for refraining from bad causes, making good causes, and restoring some basic sanity and responsibility into their lives. On the other hand, they can lead to the self-righteous pride of the fighting demons, or the complacence of the heavenly beings, or the aloof detachment of the voice-hearers or private-buddhas. Even the bodhisattvas can get so caught up in working for the future attainment of enlightenment in the future that they miss the present living actuality of the Diamond Chalice Precept. With the living spirit of the Diamond Chalice Precept, which is to say an awareness of the present and immediate actuality of the Wonderful Dharma, all of the various sets of precepts become exemplifications of that which contains, gives rise to, and sustains them all. Then each moment of not refraining from bad causes and making good causes as spelled out by the precepts becomes a way of praising and devoting ourselves to the Wonderful Dharma.
I offer all of these thoughts in the hope that they will stimulate further discussion.
Namu Myoho Renge Kyo,
Ryuei
*****************************************************************************************
Posted by Ryuei at December 13, 2005 01:41 AMHello,
I must remember to read this again. The Ten Worlds concept, as presented in NSA/SGI literature during the late 60's/early 70's, is the main thing that attracted me.
My experience is the topic has never elicited a lot of discussion, and this has always perplexed me. I once thought it should be the main theme of all introductory meetings, but never got any support on that.
r
Funny - I remain cautious of "the ten worlds". SGI often comes periously close to using "the ten worlds" as a psuedo-transactional analysis (remember that from the 70's? "Parent, Adult, Child"? Which one is in control at any given moment or situation?
I had a friend who's parents were uber-TAs. They couldn't even talk to each other without adding, "Oh, that was coming from my Child" or "That's your parent talking". There are those Gakkai members who use the 10 worlds almost in the same fashion.
Great post and reply though, thanks for making me think.
Rev. Greg
Posted by: Rev. Greg at December 14, 2005 09:49 AMRyuei:
I look forward to the publication of "Lotus World."
I read with great interest your essay on the Ethics and the Ten Worlds. I was most interested in the acts to avoid, as I see this area as one of those idealistic areas of Buddhism that is at once sublime and superficially wise, and on deeper consideration, improbable to actually achieve.
These acts that cause problematic karma and which are the result of accrued karma are quite consistent from Hell to Bodhisattva. Where critics have had a field day is in taking each one, one at a time and holding it up to the light of living in the real world.
The causes you mentioned are: Killing, stealing, sexual misconduct, lying, slandering, abusive speech, irresponsible speech, greed, anger, and wrong views.
Intention is, perhaps, 9/10 of the game, I suppose. But lets start at killing. Each time we breathe, we inhale microrganisisms, our immune system kills bateria and viruses. When we step on the ground, we risk killing vegetation and tiny critters. Most of us eat meat, which is only one step away from killing it ourselves. And if we needed to protect our family or our country, we would be forced to kill or be killed. The bottom line is that we are all killers, even if unintentionally taking life. To live is to take life, whether you shoot it to eat meat, pluck it for your salad, or kill it as it enters your body.
Stealing is semantics. Were those who looted stores for food to prevent starving after Katrina guilty of stealing or just dooing what was needed for survival? Is profiting from a stock that grew because it leveraged itself over another company on the ropes a sin? You see where I'm going.
Sexual misconduct is typically a matter of perspective and I think that you nailed your deffinition.
Abusive and irresponsible speech are a matter of perspective. Lying which is mentioned elsewhere is something that all people do - they exaggerate here, fudge a little there, but it's still lying. Unless you don't speak, you will make the cause of lying. If I had a dollar for every whopper I heard at discussion meetings by members and sr. leaders alike, I could buy a new Lexus with all the bells and whistles.
Greed, anger, and wrong views is replete with contradiction. If one has no greed, they will get run over in a capitalist society; and what's the difference between greed and pressing need? Anger? If we don't exercise anger when appropriate, our kids might wind up in trouble, or others might not know our true feelings when making a crucial point.
Wrong views? If each of the causes listed is subject to interpretation - beyond duality, what is a wrong view. I have seen wrong views attributed to all manner of religious doctrine, politics, and moral issues.
My point is that these causes are not necessarily good or evil in themselves and we must be sure to not over generalize them. Intention is really the determining factor on whether something is a good cause, a bad cause, or a pretty neutral cause - but who can say for sure? After all, if I purposely run down someone with my car it's murder, but if I run over a pedestrian, it's an involuntary accident - but, it's still killing, just the same. Semantics can be the friend or the enemy of conveying Buddhist thought.
Charles
Posted by: Charles at December 14, 2005 01:06 PMLike Robin, the teaching of the ten worlds and their mutual possession was what really drew me into Nichiren Buddhism. It was like someone had turned the lights on and I understood that life was a lot more complex, nuanced, and transformative than I had been led to believe, and furthermore that it was up to me as to how I would experience it and effect others.
But like Greg, I too am very wary of facile understandings and of this use of a dumbed-down presentation of these teachings to lable others. I see the ten worlds as a tool for mindful reflection, that should not be used to pigeon hole ourselves or others. It is good to recall that we never experience these worlds one at a time but as a complex - thus ichinen sanzen - all three thousand worlds in a single thought/moment.
Charles,
Lotus World is published and is available from the Nichiren Buddhist International Center, just go to www.nichiren-buddhism.org. Lotus Seeds (which is 90%+ a reworking of Dharma Flower and some other things I have written) is also available there.
Anyway, you are right in that we can't presume to follow the ten courses of wholesome conduct perfectly. At the very least we are implicated in the actions of the society of which we are a part, that is why I said that the other night I killed someone while doing gongyo - because as I did gongyo the State of California (of which I am a part) put a man to death. That does not mean I am personally responsible, but it does mean that I too am part of the vast complext of causes and conditions which include the original murders for which Tookie was convicted and which culminated in his execution but which also extends to the cycles of poverty and irresponsibility that bring about gangland violence and a government that relegates to itself the right to put people to death and to declare war when it perceives a threat to its interests.
The Buddha did teach, though, that intention is the most important basis. He also taught that our intentional actions and their consequences (which comprise karma and vipaka - causes and effects in the sense of moral volitional activity) is only one part of a vaster understanding of interdependence that includes physical or inanimate cause and effect, biological cause and effect, psychological or subconcious cause and effect, and the causes and effects of the compassionate activity of liberated beings working to liberate all beings. When all of these different types of cause and effect interact we get the marvelously complext present reality we encounter.
I think it is best to approach the precepts not as absolute moral imperatives, but as pointers to awareness and more selfless and compassionate intentions. Perhaps we can't ever become totally harmless to other forms of life, or totally rid ourselves of self-oriented and bodily based needs for food and water, but we can become more mindful and aware of our conditions inside and outside, and of our intentions, and thereby bring a more deliberate and considered and compassioante intentionality to how we act. Perhaps we will decide that eating meat every day and thereby further contributing to the consumerism that drives the meat industry and factory farming is not as skillful as using some restraint and perhaps eating macrobiotically a few times a wekk.
I think the ten courses of wholesome conduct and the various precept traditions need to be approached not as idolized abolute commandments nor as mere "suggestion" but rather as ways of investigating our condition and conditionedness and how we might best express the spirit of the Wonderful Dharma in our present concrete circumstances. In this sense each precept or course of wholesome conduct is a case-study challenging us to perceive and actualize an expression of Namu Myoho Renge Kyo in the way we think, speak, and act in each moment of vivid complexity and causal unfolding.
Namu Myoho Renge Kyo,
Ryuei
Posted by: Ryuei at December 14, 2005 01:41 PM