4.29.2011
Posted by
Mike |
I was asked to present to the Hoza after this Sunday's service so I thought I would prepare by blogging about this important subject. There is so much excellent literature available on this core Buddhist teaching I felt it would be unfair to summarize from the small collection works I own. Instead I present extracts from different Buddhist and non-Buddhist sources to try and frame the concepts in the Four Noble Truths which deal in depth with suffering. I like to think of the Four Noble Truths as the physics of suffering. The various authors texts are presented in a different font with credit to the specific work provided. Quotations from the Buddha are emphasized.
Steve Hagen ... Buddhism Is Not What You Think
If you visit a Buddhist temple in Japan, you'll likely encounter two gigantic, fierce, demonlike figure standing at either side of the entrance. These are called the guardians of Truth, and their names are Paradox and Confusion.
If you visit a Buddhist temple in Japan, you'll likely encounter two gigantic, fierce, demonlike figure standing at either side of the entrance. These are called the guardians of Truth, and their names are Paradox and Confusion.
To understand these truths you will need to unravel the paradox of who you are and clear away the confusion of the reality you are experiencing.
Walpola Rahula ... What The Buddha Taught
The Four Noble Truths are:
- Dukkha, (Truth of Suffering)
- Samudaya, the arising or origin of Dukkha, (Truth of the Cause)
- Nirodha, the cessation of Dukkha, (Truth of Extinction)
- Magga, the way leading to the cessation of Dukkha, (Truth of the Path)
The First Noble Truth is that life includes pain and suffering. The term Dukkha has multiple meanings. It is true that the Pali word dukkha (or Sanskrit Duhkha) in ordinary usage means 'suffering', 'pain', 'sorrow' or 'misery' ... but additionally means 'imperfection', 'impermanence', 'emptiness', 'insubstantially'. It is difficult therefore to find one word to embrace the whole conception of the term dukkha as the First Nobel Truth.
The conception of dukkha may be viewed from three aspects:
1. As ordinary suffering, such as
- Birth, old age, sickness and death
- Association with unpleasant persons and conditions
- Not getting what one desires, grief, sorrow, distress
- All forms of physical and mental suffering
2. As produced by change
- Good times and happy feelings fade away producing unhappiness, longing, pain and suffering
3. As conditioned states
- Through the falseness of the Ego (the Five Aggregates). This requires some analytical explanation of what we consider as a 'being', as an 'individual', or as 'I'.
What we call a 'being', or an 'individual', or as 'I', according to Buddhist philosophy, is only a combination of every-changing physical and mental forces or energies, which may be divided into five groups or aggregates. The Buddha says:
In short these five aggregates of attachment are dukkha.
The Five Aggregates
1. The Aggregate of Matter
- Includes the Four Great Elements (solidity, fluidity, heat and motion)
- Includes the Derivatives of the Four Great Elements (our five sense organs, eye, ear, nose, tongue, and skin, and what is considered the sixth organ, the mind)
2. The Aggregate of Sensation
- All our physical sensations, pleasant or unpleasant or neutral, experienced through the five sense organs and mental sensations by thinking.
3. The Aggregate of Perceptions
- Like sensations, it is perceptions that recognize objects whether physical or mental through contact of the six sense organs in the external world.
4. The Aggregate of Mental Formations
- Includes all volitional activities both good, bad and neutral. What is generally known as karma comes under this group. The Buddha says that sensations and perceptions are not volitional actions and do not produce karmic effects. It is only volitional action - such as attention, confidence, concentration, wisdom, energy, desire, repugnance or hate, ignorance, conceit, idea of self, etc. - that produce karmic effects.
5. The Aggregate of Consciousness
A reaction or response which one has to the six faculties. Consciousness has both a basis and a object. For example, in visual consciousness the eye is the basis and the form being viewed is the object. Consciousness does not recognize the object, its only and awareness of the presence of object. When the eye comes in contact with a color, say blue, there is no recognition of color. It is perception that recognizes the color is blue.
Simon Lacouline ... Broaden Your Perspective
Every experience which we perceive with our senses and our rational mind exists for us according to the projection we have of it by comparing it to some sort of scale or system of values. It's not the thing in its entirety that we perceive; it's only what we mentally make of it. ... We naturally let our senses dictate to us what reality is since those are the only tools we have to sample the environment. In Buddhist philosophy there is no permanent, unchanging spirit which can be considered 'Self', or 'Soul', or 'Ego', as opposed to matter, and that consciousness should not be taken as 'spirit' in opposition to matter. The Buddha declared in unequivocal terms that consciousness depends on matter, sensation, perception and mental formations, and that it cannot exist independently of them.
What we call a 'being', or an 'individual' or 'I', is only a convenient name or label given to the combination of the Five Aggregates. They are all impermanent, all constantly changing.
Whatever is impermanent is dukkha
The Five Aggregates of Attachment are dukkha. They are not the same for two consecutive moments. They are in a flux of momentary arising and disappearing. One thing disappears, conditioning the appearance of the next in a series of cause and effect. There is no unchanging substance in them. There is nothing behind them that can be called Self (Atman), individuality, or anything that can in reality be called 'I'. These Five Aggregates which we popularly call a 'being', are dukkha itself. There is no other 'being' or 'I', standing behind these Five Aggregates, who experience dukkha.
As Buddhaghosa (5th century Buddha scholar) says:
Mere suffering exists, but no sufferer is found;
The deeds are, but no doer is found.
There is no unmoving mover behind the movement. It is only movement - life is not moving, it 'is' movement. There is no thinker behind the thought. Thought itself is the thinker. If you remove the thought, there is no thinker to be found. The Buddhist view is diametrically opposed to the fundamental element of Western philosophy; "Cogito ergo sum" - I think therefore I am.
Eckhart Tolle - The Power of Now
The philosopher Descartes believed that he had found the most fundamental truth when he made his famous statement: "I think, therefore I am." He had, in fact, given expression to the most basic error: to equate thinking with Being and identity with thinking. The compulsive thinker, which means almost everyone, lives in a state of apparent separateness, in an insanely complex world of continuous problems and conflict, a world that reflects the ever-increasing fragmentation of the mind. Enlightenment is a state of wholeness, of being "at one" and therefore at peace. At one with life in its manifested aspect, the world, as well as with your deepest self and life unmanifested - at one with Being. Enlightenment is not only the end of suffering and of continuous conflict within and without, but also the end of the dreadful enslavement to incessant thinking. What an incredible liberation this is!
Its extremely important to to understand the Noble Truth of Dukkha clearly, because, as the Buddha says,
he who sees dukkha sees also the arising of dukkha, sees also the cessation of dukkha, and sees also the path leading to the cessation of dukkha.
... to be continued
4.12.2011
Drink deeply. Live in serenity and joy. The wise person delights in the truth. And follows the law of the awakened. The farmer channels water to his land. The fletcher whittles his arrows. And the carpenter turns his wood. So the wise direct their mind.
The Teachings of The Buddha, adapted from Dhammapada translated by Thomas Byrom
4.05.2011
This chapter is all about sowing the seeds of buddhahood. The story starts with a Buddha-sized exaggeration regarding the length of time between the occurrence of a Buddha. Take the earth and grind it into a pool of ink, then travel to a thousand countries and let spill a drop a fine as a grain of dust, continue in this way until the ink is spent.
I observe that length of time as if it were only today.
The theme of time continues throughout the parable, picking up in the realm of the Universal Surpassing Wisdom Buddha who in that incarnation is Shakyamuni Buddha's father and Shakyamuni Buddha is the youngest of his sixteen sons. Keep in mind that this setting is a former reincarnation of Shakyamuni Buddha a very, very long time before the current story. The shravakas present who heard the Universal Surpassing Wisdom Buddha's teaching of the Lotus Sutra could be divided into three groups: those who heard it, took faith, and attained buddhahood; those who heard it and took faith but then fell away from their initial faith to follow lesser teachings; and finally those who did not take faith. Shakyamuni Buddha reveals that he was the sixteenth prince in that remote age, and that his present day disciples are those who first heard the Lotus Sutra taught by him in that past age. Of those who initially took faith and fell away, they will be able to recover that faith and attain buddhahood upon hearing the Lotus Sutra presently taught by Shakyamuni Buddha. Of those who did not take faith at that time, Shakyamuni Buddha’s present teaching of the Lotus Sutra provides them with another chance to sow the seed of faith so that they may enjoy the harvest of buddhahood in the future.
Having been requested to teach the Universal Surpassing Wisdom Buddha thereupon three times turned the Dharma Wheel of twelve parts. The Law of The Twelve Causes is a core Buddhist doctrine that I wrote about earlier. It speaks of the growth cycles we pass through, karma, rebirth, and the origin of suffering. It's important to recognize that as humans we suffer because of our mind and body. Over time our body deteriorates and becomes subject to injury, sickness, age and death. Our mind develops naturally to discriminate between likes and dislikes, which both cause suffering.
The need to persevere in our practice underpins the Parable of the Magic City.
 |
| Illustration by David Russell |
It is as if, for example, there is a road, five hundred Yojanas long, steep dangerous and bad, an uninhabited and terrifying place. A large group of people wish to travel this road to reach a cache of precious jewels. Among them, there is a guide, intelligent, wise and clear-headed, who knows the road well, both its passable and impassable features. And who wishes to lead the group through this hardship.
Midway, the group he is leading grows weary and wishes to turn back. They say to the guide, we are exhausted and afraid, we cannot go forward. Its too far. We want to turn back now.
Their leader, who has many expedients, has this thought; How pitiful they are. How can they renounce the great and precious treasure and wish to turn back. Having had this thought, through the power of his expedient devices, he transforms a city in the center of the dangerous road, three hundred Yojanas in extent, and says to them. Do not be afraid. Do not turn back, stay here now in this great city I have created just for you. If you go into this city, you will be happy and at peace. If you then wish to proceed to the jewel cache, you may do so. Then the exhausted group rejoiced greatly, having gained what they had never had. We have now escaped this bad road and gained happiness and peace. Then the group went forward and entered the transformed city; thinking that they had already been saved, they felt happy and at peace.
At that time, the guide, knowing that they were rested and no longer weary, made the city disappear, saying to them, all of you, come, let us go. The jewel cache is near. The great city was merely something I created from transformation to give you a rest.
This parable is about the immense length of time and difficulty, involving many rebirths, that are involved in making the journey through many states of suffering to the ultimate state of Buddhahood he is promoting in the Lotus Sutra. Shakyamuni himself is the guide and the magical city is said to be the state attained by Pratyekabuddhas, that is, of those who seek Buddhahood for their own benefit. The ultimate state represented by the Isle of Jewels is that of those who seek Buddhahood for the benefit of others, the Buddha Vehicle or Buddhayana chosen by those who pursue the path of bodhisattvas. Here the Lotus Sutra clearly illustrates how Mahayana Buddhism is presented as a higher form of Buddhism because it is deemed to be less self-seeking than Theravada Buddhism.
4.04.2011
In the Parable of the Magic City from The Sutra of the Lotus Flower of the Wonderful Law, the Universal Surpassing Wisdom Buddha teaches the doctrine of the The Law of The Twelve Causes.
This is suffering. This is the origination of suffering. This is the extinction of suffering. This the way to the extinction of suffering.
Ignorance causes Action
Action causes Consciousness
Consciousness causes Name and Form
Name and Form cause the Six Entrances [sense organs]
Six Entrances cause Contact
Contact causes Sensation [feeling]
Sensation causes Desire [craving or love]
Desire causes Clinging [grasping]
Clinging causes Existence [becoming]
Existence causes Birth
Birth causes Old Age and Death and Worry, Grief, Lamentation, Suffering and Distress
When ignorance is extinguished, actions are extinguished. When actions are extinguished, then consciousness is extinguished. When consciousness is extinguished, then name and form are extinguished. When name and form are extinguished, then the six sense organs are extinguished, then contact is extinguished. When contact is extinguished, then feeling is extinguished. When feeling is extinguished, then craving is extinguished. When craving is extinguished, then grasping is extinguished. When grasping is extinguished, then becoming is extinguished. When becoming is extinguished, then birth is extinguished. When birth is extinguished, then old age and death, worry, grief, suffering and distress are extinguished.
In Buddhism For Today, the author and the founder of Rissho Kosei-kai, Nikkyo Niwano provides a nice illustration that timelines the twelve causes both in our life and in the past and future.
Another representation that I found helpful came from the site Rethinking The Buddhist Temple
IGNORANCE is the cause of KARMA (Action)
Lack of wisdom, cloud the right understanding, which is the root of all evils. Obscuration as to self of persons and self of phenomena (existence).
Lack of wisdom, cloud the right understanding, which is the root of all evils. Obscuration as to self of persons and self of phenomena (existence).
ACTION causes REBIRTH CONSCIOUSNESS
Karma is the action of wholesome or unwholesome thoughts, speech and bodily deeds.
Karma is the action of wholesome or unwholesome thoughts, speech and bodily deeds.
REBIRTH CONSCIOUSNESS causes NAME and FORM
Rebirth consciousness can be understood as the mind, for karma or action disrupt the mind consciousness (past karma links to the present).
Rebirth consciousness can be understood as the mind, for karma or action disrupt the mind consciousness (past karma links to the present).
NAME and FORM causes the SIX ENTRANCES (Six spheres of Sense)
Simultaneously with the arising of mind consciousness comes Name and Form is the Emotion and the Physical existence.
Simultaneously with the arising of mind consciousness comes Name and Form is the Emotion and the Physical existence.
THE SIX ENTRANCES causes CONTACT
The six entrances are the eye, ear, nose, tongue, touch and mental faculty or sight, hearing, smell, taste, touch and combined with mind experience that is the consequence of Name and Form.
The six entrances are the eye, ear, nose, tongue, touch and mental faculty or sight, hearing, smell, taste, touch and combined with mind experience that is the consequence of Name and Form.
CONTACT causes FEELINGS
Contact is a mental factor and period in which the objects, sense power/organ and emotion (mind) come together, causing one to distinguish an object as pleasurable, painful or neutral.
Contact is a mental factor and period in which the objects, sense power/organ and emotion (mind) come together, causing one to distinguish an object as pleasurable, painful or neutral.
FEELING causes CRAVING (DESIRE)
Pleasure leads to a strong desire for more while pain generates an avoidance desire.
Pleasure leads to a strong desire for more while pain generates an avoidance desire.
CRAVING causes GRASPING (ATTACHMENT)
Craving is a mental factor that increases desire but without any satisfaction.
Craving is a mental factor that increases desire but without any satisfaction.
GRASPING causes EXISTENCE
Grasping is a stronger degree of desire. There are 4 basic varieties such as desired objects, views of self, bad system of ethics and conduct (power and ego)
Grasping is a stronger degree of desire. There are 4 basic varieties such as desired objects, views of self, bad system of ethics and conduct (power and ego)
EXISTENCE causes BIRTH
Existence is only a period lasting from the time of fully potentialised karma up to the beginning of next lifetime. Meaning that, the karma seed is ripe to become fruit. One reap in this lifetime what one have sown in past lifetime. (cycle of rebirth)
Existence is only a period lasting from the time of fully potentialised karma up to the beginning of next lifetime. Meaning that, the karma seed is ripe to become fruit. One reap in this lifetime what one have sown in past lifetime. (cycle of rebirth)
BIRTH causes OLD AGE and DEATH
Hence can be summarized that the cycle is a repayment of karma debt (good or bad). Birth and death is both the beginning of a new life (karma reincarnation within this existence of world).
Hence can be summarized that the cycle is a repayment of karma debt (good or bad). Birth and death is both the beginning of a new life (karma reincarnation within this existence of world).
4.02.2011
The doctrine of The Three Thousand Realms In One Mind forms the essence of the Makashikan, a twenty-section work in which Tien-tai Chin-i of China systematized various teachings included in the Lotus Sutra developed. Nichiren, regarded Chin-i's doctrine of The Three Thousand Realms In One Mind as the essence of the Buddha's teachings.
In class we discussed this very important doctrine and I will attempt to explain it here. Please leave comments correcting what I have misunderstood or omitted.
Our mind continuously cycles between different mental states. This is easy to see. We attend the christening of a newborn and you feel love for the child and the family. Following the service you drop you car keys and bending over bang your head on the car - now your in pain and irritated at yourself; you pull out of the parking lot and get side-swiped by a stranger swerving all over the place - now your mad; the other driver grins at you, flips you off and speeds away - now your incensed and want revenge; you recklessly chase after him and hit a pedestrian - now your in your own private hell. This example is a bit extreme but points out how we move continuously without notice through these various mental states.
The the six mental states and four spiritual states taught in Buddhism are:
Regardless of which state we are 'born into', there exists the potential for us to experience the other states of mind. I say 'born into' because most of us live predominately (ie., consistently) in a single state of mind. If you are a murderer, you were likely born into the state of Hell, and although you are still capable of experiencing any of the other nine states of mind, you mental state is dominated by anger.
We can envision our current existence as bounded within ring with 10 spheres attached to it, each sphere representing a state of mind. Lets say if you were born into a state Hell, the sphere representing Hell is much bigger than the other nine spheres. Assume the sizes of the spheres are proportional to the amount of time spent in the corresponding mental state, but for the sake of this example one sphere within the ring will always be the largest.
Buddhism teaches that life is permeated by a mechanism of cause-action-reaction that is directly influenced by our mental state - our attitude. The doctrine of the Ten Suchnesses, states that all things (subjects) can be defined by its: (1) Scope (including appearance), (2) Nature, and (3) Essence. Its (4) Power and (5) Function define the subject’s potency and purpose in conducting Life’s activities. The next four characteristics define the causes and effects that connects the subjects past, present and future: (6) Latent Causes, (7) External Causes, (8) Potential Effects and (9) Manifest Effects. The last characteristic, (10) Order, keeps everything working with one another in a consistent manner — assuring the continuity of existence.
Lets assume that your karma influences the causes, conditions and effects you experience. Also, if your are murderer, your karma in this lifetime will share similarities with all the other murderers, so lets put all the murderers in your ring.
Now lets stack nine rings on top of yours, each with a different dominant sphere, with the top five rings starting with the ring for Human Beings, then Shravakas, Pratyekabuddhas, Bodhisattvas and lastly Buddhas, and divide all sentient beings into their respective rings.
In the doctrine of "Nothing has and Ego", Buddhism teaches that nothing exists in and of itself. Humans are actually a frail species and can't exist without food and air. Similarly vegetation needs water and sunlight to exist. And so on and so on, we see that everything has a dependent nature. The notion of being an individual is a mental construct of the 'Self' which make us feel independent from the rest. Some natural conclusions from this concept is that hurting or destroying other people or things in turn hurts or destroys you because we are all interdependent. Additionally we are all interconnected because we all are made from the same stuff of life - atoms. For these reasons, Buddhism teaches that the ego you experience is false, and that the true reality is that all of life is a unified shared experience and there is no ego.
In our tower of ten rings we see all people interconnected and affecting each other, working out their own karmic hindrances and moving through the various mental state of existence, and through rebirth moving amongst the rings. For most of the time, with the exception of those spiritually mature beings, we carry out our life with ourselves as the center of focus. Every action is calculated to derive either a benefit, or minimum harm to us, only in selected cases do we act as a collective.
In the doctrine of "The Three Thousand Realms In One Mind", it states three perspectives where we think and act as a collective, putting aside our individual goals; the environment, the nation, and the world. Now given that this work was developed a very long time ago, these three categories may seem reasonable, but they do not translate well to modern day. Nevertheless we finally arrive at the source for the rather mystic title of the doctrine. The number three thousand comes from ten mental states times ten suchnesses times ten human/spiritual realms times three worldly perspectives. If we consider that in each moment of time this complex drama plays out and that because we are all interconnected it can be said that we share a common consciousness or one mind.
After I wrote this post I was looking on the net for a picture of Nichiren and coincidentally came across this video. Enjoy, and no the singer is not me.
QUANTUM PHYSICS BACKS UP BUDDHISM’S 3,000 realms in a single moment of life
One particle has 3,000 different waves of potentality. This has now been scientificaly proven. Three Thousand Realms In a Single Moment of Life is fact. This means that Buddahood (as well as the other nine worlds) all exist within our lives and all ten worlds exist within each other!
Nichiren was a Buddhist monk who lived during the Kamakura period (1185–1333) in Japan. Nichiren taught devotion to the Lotus Sutra, entitled Myōhō-Renge-Kyō in Japanese, as the exclusive means to attain enlightenment and the chanting of Namu-Myōhō-Renge-Kyō as the essential practice of the teaching. Various schools with diverging interpretations of Nichiren's teachings comprise Nichiren Buddhism.
In class we discussed this very important doctrine and I will attempt to explain it here. Please leave comments correcting what I have misunderstood or omitted.
Our mind continuously cycles between different mental states. This is easy to see. We attend the christening of a newborn and you feel love for the child and the family. Following the service you drop you car keys and bending over bang your head on the car - now your in pain and irritated at yourself; you pull out of the parking lot and get side-swiped by a stranger swerving all over the place - now your mad; the other driver grins at you, flips you off and speeds away - now your incensed and want revenge; you recklessly chase after him and hit a pedestrian - now your in your own private hell. This example is a bit extreme but points out how we move continuously without notice through these various mental states.
The the six mental states and four spiritual states taught in Buddhism are:
- Hell - as defined by a mind consumed by anger.
- Hungry Spirits - as defined by a mind dominated by greed associated with the uncontrolled and unsatisfied desire for things.
- Animal - as defined by a mind that acts on instinct alone without wisdom, precaution or reservation and unconcerned by the consequences of its actions.
- Demons - as defined by a mind that is self-centered in everything.
- Human Beings - as defined by a mind that is aware of and operates above the four lower mental states.
- Heaven - as defined by a mind filled with the temporary joy to be found though the senses in experiencing the things in the world. This joy is opposed to the unchanging joy gained through the Buddha's enlightenment.
- Shravakas - one who has learned by way of the Dharma
- Pratyekabuddhas - one who follows the way.
- Bodhisattvas - one who practices the way for the sake of others.
- Buddhas - one who has become awakened.
Regardless of which state we are 'born into', there exists the potential for us to experience the other states of mind. I say 'born into' because most of us live predominately (ie., consistently) in a single state of mind. If you are a murderer, you were likely born into the state of Hell, and although you are still capable of experiencing any of the other nine states of mind, you mental state is dominated by anger.
We can envision our current existence as bounded within ring with 10 spheres attached to it, each sphere representing a state of mind. Lets say if you were born into a state Hell, the sphere representing Hell is much bigger than the other nine spheres. Assume the sizes of the spheres are proportional to the amount of time spent in the corresponding mental state, but for the sake of this example one sphere within the ring will always be the largest.
Buddhism teaches that life is permeated by a mechanism of cause-action-reaction that is directly influenced by our mental state - our attitude. The doctrine of the Ten Suchnesses, states that all things (subjects) can be defined by its: (1) Scope (including appearance), (2) Nature, and (3) Essence. Its (4) Power and (5) Function define the subject’s potency and purpose in conducting Life’s activities. The next four characteristics define the causes and effects that connects the subjects past, present and future: (6) Latent Causes, (7) External Causes, (8) Potential Effects and (9) Manifest Effects. The last characteristic, (10) Order, keeps everything working with one another in a consistent manner — assuring the continuity of existence.
Lets assume that your karma influences the causes, conditions and effects you experience. Also, if your are murderer, your karma in this lifetime will share similarities with all the other murderers, so lets put all the murderers in your ring.
Now lets stack nine rings on top of yours, each with a different dominant sphere, with the top five rings starting with the ring for Human Beings, then Shravakas, Pratyekabuddhas, Bodhisattvas and lastly Buddhas, and divide all sentient beings into their respective rings.
In the doctrine of "Nothing has and Ego", Buddhism teaches that nothing exists in and of itself. Humans are actually a frail species and can't exist without food and air. Similarly vegetation needs water and sunlight to exist. And so on and so on, we see that everything has a dependent nature. The notion of being an individual is a mental construct of the 'Self' which make us feel independent from the rest. Some natural conclusions from this concept is that hurting or destroying other people or things in turn hurts or destroys you because we are all interdependent. Additionally we are all interconnected because we all are made from the same stuff of life - atoms. For these reasons, Buddhism teaches that the ego you experience is false, and that the true reality is that all of life is a unified shared experience and there is no ego.
In our tower of ten rings we see all people interconnected and affecting each other, working out their own karmic hindrances and moving through the various mental state of existence, and through rebirth moving amongst the rings. For most of the time, with the exception of those spiritually mature beings, we carry out our life with ourselves as the center of focus. Every action is calculated to derive either a benefit, or minimum harm to us, only in selected cases do we act as a collective.
In the doctrine of "The Three Thousand Realms In One Mind", it states three perspectives where we think and act as a collective, putting aside our individual goals; the environment, the nation, and the world. Now given that this work was developed a very long time ago, these three categories may seem reasonable, but they do not translate well to modern day. Nevertheless we finally arrive at the source for the rather mystic title of the doctrine. The number three thousand comes from ten mental states times ten suchnesses times ten human/spiritual realms times three worldly perspectives. If we consider that in each moment of time this complex drama plays out and that because we are all interconnected it can be said that we share a common consciousness or one mind.
After I wrote this post I was looking on the net for a picture of Nichiren and coincidentally came across this video. Enjoy, and no the singer is not me.
QUANTUM PHYSICS BACKS UP BUDDHISM’S 3,000 realms in a single moment of life
One particle has 3,000 different waves of potentality. This has now been scientificaly proven. Three Thousand Realms In a Single Moment of Life is fact. This means that Buddahood (as well as the other nine worlds) all exist within our lives and all ten worlds exist within each other!
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