A single moment determines an entire life

THIRD CIVILIZATION, EDITION No. 431, PAGE 8, JULY 2004.

Advance or retreat, speak or be silent, challenge or leave things as they are, stay or flee,
to accept or refuse, to win or lose, in short, there are countless decisions that the
people have to make in life. This moment of decision-making, many
a lightning moment can define your whole life. In Buddhism, this is
elucidated as the principle of itinen sanzen (Three Thousand Worlds in One)
Moment of Life.

Itinen sanzen—this complex philosophical system presented by the Great

Master Tient'ai (538–597), from China, in his work Maka Shikan (Great Attention)
Concentration and Discernment is one of the most important Buddhist concepts.

Literally, itinen means "a mind", "a moment of life" or "essence"

of life”, and sanzen means “three thousand” or “the phenomenon that life manifests.”

The expression 'three thousand' is an integration of the Ten Worlds or Ten States of
Life and its mutual possession, of the Ten Factors and the Three Domains of
Individualization. These multiplied values (10 x 10 x 10 x 3) result in three
mil.

With this principle, Tient' ai wanted to show that all phenomena - body and
mind, living being and environment, cause and effect—are integrated in a simple
moment of people's lives. This means that there are three thousand conditions by which
what life can manifest as a phenomenon.

In a simplified way, the word itinen is commonly expressed as

"determination". A person's determination at a single moment is what
will define the course of your life.

As with everything, there is a good or positive side and a bad or negative side, it is up to
The choice of the path to follow will belong to the person themselves.

A strong determination, therefore, has the power for both construction and
for destruction.

A determined mind or one imbued with strong intent differs from the idea of
positive thinking. To achieve a goal, for example, it is not enough
Simply thinking positively is not enough; you need to express yourself and act accordingly.
Thus, when a person manifests this type of determination, the whole
your being participates, that is, there is an interaction between the Ten Worlds, the Ten
Factors and the Three Domains of Individualization.

For better understanding, these principles that are part of the Three Thousand Worlds
At Unique Moments in Life will be presented separately.
 The Ten Worlds and their mutual possession

THIRD CIVILIZATION, EDITION No. 431, PAGE 9, JULY 2004.

All people, regardless of their beliefs, possess the Ten Worlds:

Inferno, Hunger, Animality, Rage, Tranquility, Joy, Erudition, Absorption
Bodhisattva and Buddha. Synthetically, their meanings are as follows:

1) Inferno: In the writing ―The Object of Devotion for the Observation of the Mind
Established in the Fifth Period of Five Hundred Years After the Death of
Buddha, Nitiren Daishonin says: 'Anger is the state of Hell.' This is a
condition in which a person, dominated by the impulse of anger, is led to destroy and
create ruin for yourself and for others. In summary, this state is represented
from extreme suffering and despair.

2) Hunger: The same writing states: "Greed is the state of Hunger."

condition is dominated by selfish and limitless desires for wealth, fame, and pleasure,
which are never really satisfied.

3) Animality: This writing also says: "Insanity is the state of

Animality. In this state, one follows the strength of desires and instincts, without
of wisdom to control oneself.

4) Ira: "Malice is the state of Anger." Being aware of one's own "self"
but being selfish, the person cannot understand things as they are
exactly and despises and violates the dignity of others.

5) Tranquility: - Serenity is the state of Tranquility. This is the state

in which one can temporarily control their own desires and impulses
using reason, leading a peaceful life in harmony with the environment
environment and with other people.

6) Joy: "Happiness is the world of Joy." It is a condition of

contentment and joy felt when a person frees themselves from suffering or
fulfill some desire.

7) Erudition: The six states, from Hell to Joy, are manifested by

means of impulses or desires, but they are completely controlled by the restrictions
imposed by the environment and are also extremely vulnerable to
unstable circumstances. On the other hand, Erudition is a condition
experienced when she strives to achieve a state of
contentment and lasting stability through self-reform. From
in a concrete way, this is the state in which a person dedicates themselves to creating a life
better through the learning, knowledge, and experiences of predecessors and
contemporary.

8) Absorption: This condition is similar to the state of Erudition, since

both indicate the path to self-reform. However, what differentiates the
the state of Absorption of Erudition is that, instead of trying to learn the
achievements of predecessors, one tries to learn the way to self-reform
through the direct observation of phenomena.

Bodhisattva: State of benevolence in which an individual dedicates themselves to

happiness of others even if it requires making sacrifices. The people of
states of Erudition and Absorption tend to lack benevolence, reaching
extremes in the pursuit of their own perfection. In contrast, a bodhisattva
finds that the path to self-reform lies solely in
benevolence—to save other people from suffering.

10) Buddha: This condition is achieved when one attains the wisdom to
understand the maximum reality of one's own life, the infinite benevolence to
constantly direct activities towards noble objectives, the eternal 'I' and the
purity of life that nothing can break. The state of Buddha is the ideal state that
can be achieved through Buddhist practice. Since no state is static,
one cannot consider the state of Buddha as the end of an evolutionary process;
on the contrary, this is a condition experienced in the depths of the self
It is to strive continuously with kindness in daily life. In other
words, the state of Buddha manifests in daily life as the actions of a
bodhisattva—good actions or benevolent acts.

Although each state is unique, each of them contains the potential to

expressing oneself and also the other nine. This is the mutual possession of
Ten Worlds, which also indicates the possibility of transitioning from one condition of
life for another.

According to the Lotus Sutra, life is not fixed in any of the Ten Worlds,
but can manifest any of them, from the state of Hell to the state
from Buda, at any moment.

The Ten Factors of Life

THIRD CIVILIZATION, EDITION NO. 431, PAGE 11, JULY OF

2004.

The Ten Factors of Life are described in the second chapter of the Lotus Sutra.
The real essence of all phenomena can only be
understood and shared among the buddhas. This reality consists of appearance,
nature, entity, power, influence, internal cause, relation, latent effect
manifest effect and consistency from beginning to end. The phenomena of the Universe
include all states of existence, from Hell to that of Buddha. The Ten Factors is a
analysis of the unchangeable aspects of life, which are common to all
changing phenomena.

The Ten Worlds express the differences between the phenomena, while the
Ten Factors describe the moment of common existence for all phenomena
manifested by the entity of life at every moment. These common factors
help understand how life changes from one state to another and the
true entity of life as it reveals itself in the mutable aspects
of the Ten Worlds. In summary, here is the meaning of each of the Ten Factors:

1) Appearance: The material and phenomenological aspects of life.

Nature: An inherent disposition or quality that cannot be perceived.

directly from outside.

Entity: The entity of life that permeates and integrates appearance and nature.
She is not visible, but one can observe the way she manifests herself through
physical appearance and inner nature.

Power: The inner strength or energy of life to achieve something.

5) Influence: The movement or action produced when latent energy is

activated.

6) Internal cause: The latent cause in life that produces an effect of its own.
nature, good or bad. Each internal cause simultaneously has an effect.
latent.

7) Relation: Also translated as external cause. The relation is not the very
environment, but the function that relates life to what is around it.
When an internal cause is activated by an external influence, it undergoes a
change and simultaneously produces a new latent effect. It is also by
the middle of the relationship in which the latent effects become manifest. The relationship can be
considered as a connection between life and external influences through
from which one can establish the causes and feel their effects.

8) Latent effect: The effect produced in the depths of life when a cause
internal is activated by the relationship. Once both the internal cause and the effect
latent are dormant in life, they exist simultaneously, without the space of
the time that often occurs between an action and its manifest effect.

9) Manifest effect: The concrete and perceptible result that arises with the
the passage of time as a consequence of internal cause and effect
latent, such as happiness or unhappiness, joy and sadness.

10) Consistency from start to finish: The integrating factor that unifies the other nine,
from appearance to the manifest effect, at every moment of life. Interrelated
with each other, all nine factors comprise an entity
harmonious that characterizes life.

In simple terms, President Ikeda explains the Ten Factors as follows:

-Your own existence is a phenomenon. Your facial features, posture and
and so on constitute the appearance of the phenomenon that is their life. In addition
of this, what exists in your heart, although invisible to the eyes, such as the
traits of her personality—tolerance, impatience, kindness, and discretion—
or the various aspects of your temperament constitute your nature. Your
physical and spiritual totality, that is, its appearance and its nature, together
form your entity, the person you are. Similarly, your life has
several energies (power), they produce various external actions (influence). In addition
therefore, your own life becomes a cause (internal cause) that, activated by
internal and external conditions (relationship), generates changes within itself (effect
latent) and, at the right moment, these latent effects manifest themselves
concrete form (manifest effect). These nine factors also connect your life and
your environment without any omissions or inconsistencies (consistency from the beginning
in the end). This is the true aspect of the Ten Factors of your life.

Three Thousand Worlds in a Single Moment of Life

THIRD CIVILIZATION, EDITION No. 431, PAGE 11, JULY OF

2004.

The Buddhist principle of Three Thousand Worlds in a Single Moment of Life (itinen
sanzen, in Japanese) reveals that a single moment of life (itinen) contains three
a thousand worlds (sanzen). Itinen refers to the instantaneous inner state of life, and
sanzen, to the universe produced by the interaction between the Ten States of Life, the
Ten Factors, and the Three Domains of Individualization, which encompasses the five
aggregates of life (form, perception, conception, volition, and consciousness), the
social environment (collective environment) and the natural environment (individual environment).
Therefore, the itinen sanzen grounds the principle and the process of enlightenment.
all people.

The theory of itinen sanzen was systematized by Tient'ai based on the Sutra of
Lotus. However, the concept explained by him only describes the theoretical process.
of lighting, for the basic law of this process had not been revealed. Only
with the revelation of Nam-myoho-renge-kyo by Nitiren Daishonin, the Law
fundamental that encompasses both life (itinen) and the Universe (sanzen), the
the real and effective implementation of lighting became possible. And this law was
incorporated in the form of the Gohonzon so that all people would have access to it
basic purpose of practicing Buddhism.

In No Maka Shikan, Tient'ai describes that each moment of life is endowed with the Ten.
Worlds, and that each of these worlds is endowed with these same Ten Worlds.
(Mutual Possession of the Ten Worlds), forming a hundred worlds. Each of these
a hundred worlds is endowed with Ten Factors, totaling one thousand worlds. Each of these
a thousand worlds still contains the Three Domains of Individualization, totaling
three thousand worlds.

Thus, each moment of life (itinen) incorporates the Three Thousand Worlds (sanzen).
forming an indivisible relationship between life and the Universe.

In other words, life is the entity of the Universe and is endowed with the
potential of Buddha (Buddha state). When one chants Nam-myoho-renge-
today to the Gohonzon to manifest the potential of Buddha, life and,
consequently, their environment reaches enlightenment.
 The future is determined in an instant

THIRD CIVILIZATION, EDITION No. 431, PAGE 13, JULY OF

2004.

The Buddhist principles of the Ten Worlds, the Ten Factors, the Three Realms of
Individualization and the Three Thousand Worlds in a Single Moment of Life, in
sum, show that every phenomenon has a 'real essence' that can be
clearly discerned when observing the facts wisely from
a vision based on a higher state of life.

Distinguish right from wrong. Coherently evaluate everything that happens to

Around. These are qualities that can truly define the course of one's life.
each person.

According to the president of SGI, Daisaku Ikeda, when the Buddha observes any
phenomenon, it understands its real essence. To observe and understand the
the real essence of everything is the quality that defines the person who is in
state of Buddha.

The wisdom of Buddha that can only be understood and shared.

among the buddhas is the 'real essence of all phenomena', and 'the real essence'
specifically consists of the Ten Factors: appearance, nature, entity, power,
influence
from start to finish.

The phrase 'all phenomena' indicates life in the Ten Worlds (shoho, in
Japanese) and its environment (eho), or all living beings and the environment in which
habitat. In other words, it refers to nature, to all things and
phenomena.

The 'real essence', as the term indicates, means the reality exactly.
how she is. The real essence of all phenomena can be considered as the
clear truth and without disguises of all things.

Thus, the resolution of chronic problems and conflicts in society will certainly
can be achieved through the elevation of the state of life and understanding
clear from the essence of these facts.

The life of every human being, when based on lower states, such as
Inferno, Hunger, Animality, and Rage could be compared to the limited vision of
someone stuck in traffic. Due to haste and impatience, the person does not
can see a way out and, in some cases, ends up entering places
but stuck in traffic. In the end, despite having managed to escape the traffic, can
to feel anger towards oneself upon realizing that one could have taken less painful paths
complicated.
Following this example, one can say that when in the midst of a
In a large traffic jam, it is difficult to know where the bottlenecks are.
in traffic, understand the reasons for the problem, and know the shortcuts and the
exits that are unblocked, unless after having gone through everything
the suffocation. However, if there is the privilege of flying over the congested area, a
a new perspective is provided and some unthought-of solutions can be
It is possible to anticipate the problem and avoid it or mitigate it.
In this case, the panoramic view provided by the flyover could be
compared to the way a person in higher states faces the
difficulties: with wisdom and hope.

In general, it is difficult to see the truth amidst the chaos of day-to-day life. Many
times, from small decisions, such as those made individually and within families, to those of
large proportions, such as politics, the economy, and the laws that regulate the
social relations are taken from a superficial analysis of the facts,
limiting itself to a view that does not refer to a real essence.

This also happens because - the current society is imbued with a

a feeling of powerlessness— 'What can I, a simple individual, do?' —and
of hopelessness— 'No matter how much I do, nothing will change...'. The doubts
torment our heart. Even the bravest lose hope
when we face reality and the world closes in on us. This, in fact, is
the greatest evil of our time.

When manifesting the state of Buddha, however, all these limitations are overcome.
One can perceive the true aspect of all the 'factors' of each
event. Thus, the "appearance", the "nature", and the "entity" would be
clearly defined. It would not happen to look at a person in a way
prejudiced or having a visual or tactile impression different from the real one.
Also, the cause and effect relationships that govern events would be
decoded correctly— and here encompasses all the other "factors"
(power, influence, internal cause, relationship, latent effect and manifest effect). As
the true "causes" of the war would be evident, and the real "effect" of attitudes
authoritarian, selfish, and negligent would be completely distinguishable.

The 'consistency from beginning to end' of the ten life factors does not mean
simply that the nine factors, from 'appearance' to 'manifest effect',
they are perfectly integrated into each of the Ten Worlds, in such a way
that if someone is in the world of Hell, for example, all the factors of that
people will be in a state of Hell. Nitiren Daishonin clarifies that this indicates
consistency on a deeper level: that the nine factors in any
The Ten Realms are fundamentally manifestations of the Myoho-renge-kyo.

To observe everything as a manifestation of Myoho-rengue-kyo is to perceive its essence.

real of all phenomena and this is the wisdom of the Buddha.

An elevated state of life allows one to understand that everything consists of

sum of the Ten Factors manifested in one of the Ten Worlds, encompassing
specificities of the Three Domains of Individualization (sanseken). That is, the
events, in their essence, manifest in a form (Ten Factors)
in particular, according to the state of life of the domains of individuality, of
society and the environment that is portrayed.

But the state of Buddha allows understanding the real essence of all
phenomena, which is the perception that Nam-myoho-renge-kyo is the Law
fundamental of the Universe that manifests incessantly as life in
all phenomena.

Everything around is a manifestation of human life itself. According to the

Buddhist principle of the inseparability of being and its environment (esho funi),
there is a deep and inexorable relationship between man and everything that is around him
turn. The principle of esho funi advocates a strong connection between the microcosm
of each living being and the macrocosm of the environment or the Universe. Thus, all the
males directed towards nature or the people of this planet are reflected in
own life, and vice versa.

Nitiren Daishonin says: "Ultimately, all phenomena are contained in life of

person, down to the last speck of dust. The nine mountains and the eight seas are
encompassed by the body of the individual; the Sun, the Moon, and the myriad of stars are
contained in your mind. At the same time, everything that is contained within
our body is shaped according to the sky and the earth... The inhaling and the exhaling of the
breath is like the wind that runs through the skies. Our eyes are like the Sun and the
Lua; when they open or close they are like day and night. The hair is
like the stars and our eyebrows like the North Star. Our blood
I flow like rivers and currents and our bones are like gems and stones. Our skin and
"Our flesh is like the grass and the forests that cover the Earth."

Certainly, man has the power to change society and the environment.
with your actions. Nature is already responding to the transformations caused by
humanity and retaliation against global warming and the reduction of quantity or
quality of the supply of natural resources. The worsening of the so-called effect
greenhouse, caused by the gradual increase in temperature due to heat from
Sun trapped on the planet due to high emission of polluting gases in the atmosphere, it is a
of these responses from nature. In addition, in recent years, both winter
how summer became more intense, and some natural phenomena
uncommon events are happening in places where they had never occurred before
registered.

Man, to satisfy his material desires, revolutionized science and created

the most advanced technologies to dominate nature and shape it to your advantage
(or in favor of profit interests). The same machines that function as
extension of limbs for some, are also seen as a limitation for
others. Information technologies, for example, brought changes in
particular dimension of life, reformulating habits and customs in
social relationship.

President Ikeda cites Joseph Stiglitz, 2001 Nobel Prize in Economics.

to illustrate this: - The current technological artifacts of war are designed
to avoid physical contact: bombing from 50,000 feet guarantees that
no one 'feels' what they do. The management of the modern economy is similar:
gathered in a luxury hotel, people can coldly impose policies on the
who would think twice if they knew the people whose lives they are destroying.
One of the results (of this social context) is the weakening of the structures.
-family, community, workplace, school, State-from which the
society has conventionally been built. The physical distances that
People separated lost meaning with the creation of global networks.

Especially when it comes to the social aspects created in modernity,

there are some more shocking facts, such as the severity of hunger problems,
of misery and wars in the world, which sometimes is even sought to be ignored or
forget. Just as there are dear people from whom it is necessary to separate,
There are hated people with whom one is forced to coexist. ―Efficiency and
convenience is often interpreted as ways to avoid these
displeasures. There is a certain irony in the fact that these measures of tranquility
in fact, they make modern life an unfavorable environment for
development of self-control and interest in the public good.

In fact, self-control would be the constant exercise of that person who,

understanding your deep relationship with the environment or your role
fundamental before society, seeks the so-called "human revolution," or
it aims to elevate your state of life to face it in the best way
the daily reality from the wise vision of the state of Buddha—to observe and
understand the real essence of all phenomena.

Self-control implies exercising control over one's own impulses.

humans to manipulate and exploit others (people, other living beings,
objects etc.). Upon leaving the lower states of life, dominated by influences
external and focused solely on the desire to satisfy their own aspirations, the
The person begins to exercise this self-control over their actions and can visualize the
difficulties of your life in a smaller and less catastrophic dimension.
Exercising self-control, a person gains the ability and wisdom to
better discern a situation.

The best training location and the starting point for exercising it.
self-mastery is the family. The human revolution is an inner struggle. But the 'self' is the
person inserted into society. The family, being the original social nucleus and the
a group of people with closer relationships is certainly the best
the environment makes it more difficult to train self-control.

The key to self-control is the perception of the 'self' inserted in the social environment and
natural. By understanding the existence of the other and its deep relationship with itself, the
the human being has the ability to create the main characteristic for the
development of the human revolution: benevolence. The second president
from SokaGakkai, Josei Toda emphasizes: "Our struggle requires that we love everyone"
living beings. Even so, there are many young people who cannot even love their
country. How can you expect them to care about completely strangers? The
efforts to overcome coldness and indifference in our lives and achieve the same
the state of benevolence of a Buddha is the essence of the human revolution.

In every situation, at every moment of life, self-control is tested. As the

the principle of Three Thousand Worlds in a Single Moment of Life, at every instant
we determine our lives, positively or negatively. If the attitude is based
in a lower state of life, will proceed, in each of its aspects or
"factors", according to the itinen sanzen, the corresponding result. For this
it is important that self-control is a constant exercise and that this
the challenge itself constitutes the very human revolution.

To achieve this inner transformation, first of all, it is important to

disposition to start changing right now, - 'at this moment' (niji). Thus, the president
Ikeda says: "In terms of our practice, therefore, I would like to emphasize that 'this
The moment exists only when we pray to the Gohonzon with strong determination.
and awareness of our mission for Kossen-rufu. We need to determine, pray and
act. If we do not do this, our environment will not change at all. Even if
whether five or ten years pass, 'this moment' will never arrive.

Only our sincere determination for Kossen-rufu creates the 'time'. 'This
moment' is when we take action, when we stand up with
energy is by will. 'This moment' is when we gather strong faith and
we are entering the great stage of Kossen-rufu. (...) This is the principle of itinen
sanzen. The moment when the gentlemen spontaneously decide to carry out
something— not when they are asked to do it— refers to 'this moment', the
time of your mission.

By revealing the Nam-myoho-renge-kyo and inscribing the Dai-Gohonzon, Nitiren

Daishonin opened the way for all people to pursue this search for
self-mastery and the elevation of one's state of life, manifesting an attitude of
harmony and true human dignity in every aspect or factor of life.
Furthermore, the SGI provides the best environment for the promotion of peace and
valuation of life. It depends solely on each individual's willingness to
contribute to this humanistic movement and fulfill its own mission and
irreplaceable.

NOTES 1. Daisaku Ikeda. Lecture on the Chapters Hoben and Juryo, Brazil Publishing
Seikyo, 2001, pages 119-120. 2. Ibidem, pages 118-119. 3. Daisaku Ikeda,
peace proposal 2003– ―For a global ethics of coexistence –The dimension of
life: a paradigm‖, Brazil Seikyo Publishing, 2003, p. 21. 4. Lecture of
Chapters Hoben and Juryo, p. 125. 5. The Writings of Nichiren Daishonin, vol. 5,
p. 266. 6. Gosho Zenshu, p. 567. In: Daisaku Ikeda, peace proposal 2003–
―For a global ethics of coexistence – The dimension of life: a paradigm‖
p. 9. 7. Joseph Stiglitz, Globalization and Its Discontents
Dissatisfied), 2002, p. 24. In: Daisaku Ikeda, peace proposal 2003, p. 7.
8. Daisaku Ikeda, Special Insert, peace proposal 2004 - Inner revolution:
a global wave for peace", Third Civilization, edition no. 429, May 2004,
p. 15. 9. Ibidem, p. 16. 10. Ibidem, p. 11. 11. Lecture on the Hoben Chapters
e Juryo, pages 51–52. Sources Fundamentals of Buddhism, Brasil Seikyo Publishing House,
pp. 50-58. Buddhism Exam Handbook 1997, p. 70.