THREE CONSTITUENTS OF THE WORLD. We have been discussing the mind of an individual, but we must always think of an individual in connection with society because there is no one who exists isolated from it. Buddhism teaches that there are three ways of thinking about society. The first is go'on seken, or the world where an individual mind exerts an influence upon others, in other words, environment in the narrow sense. The second is shujo seken, or the world of which its living beings are regarded as a constituent. Generally speaking, this is a society or nation. The third is kokudo seken, or the world consisting of many societies and countries. This is commonly considered to be the whole world.

We all form part of these three kinds of worlds, which coexist, whether we like it or not. The one thousand functions of our minds are spread over these three kinds of worlds. One thousand multiplied by three is three thousand; thus, all relations in the three constituents of the world (sanzen) are included in a single momentary thought (ichinen) of a human being in his daily life. Hence the term "Three Thousand Realms in One Mind" (ichinen sanzen).

Suppose that the following thought has occurred in one's mind: "A man is coming toward me. What an unpleasant face he has!" Also suppose the following idea has flashed into one's mind: "How beautiful the flowers on the hedge are!" When we analyze this thought, we find that its occurrence includes the vertical influences on our mind from the remote past until the present and the horizontal influences of people, society, and all other things in this world.

This thought also includes one's personal nature, which leads one to fall into hell or become a buddha. One's dislike of the man's face is also part of one's nature inclining one to buddhahood, just as one's appreciation of the beauty of the flower is also part of one's nature inclining one to fall into hell. This may seem strange, but actually it is quite natural. If one's dislike of the man's face develops into a wish to hit him in the face, one will soon fall into the mental state of hell. But if one thinks, "My feeling this way is due to my insufficient practice. I feel dislike because I have the seed of dislike in my mind. I must practice more in order to remove this seed [illusion]," one has attained the mental state of the self-enlightened (pratyekabuddha).

Moreover, if one has the firm resolution, "A person with such a face must surely have some great personal problem that affects his daily life; it is my duty to spread the Buddha's teachings so widely that no one will wear such an expression," this person is in the mental state of a bodhisattva and has the possibility of becoming a buddha.

When one thinks, "How beautiful the flowers on the hedge are," one's untainted admiration for their beauty reflects the mental state of a saint who has merged with heaven and earth. But if one thinks, "I will pick a spray to take home and put on my desk," one is beginning to fall into the world of hungry spirits (covetousness). If one becomes angry, thinking, "I wonder how rich that person is, that he can have a beautiful hedge around his house. He must lead a carefree life, while I have to keep my nose to the grindstone. Bad luck to him!" one has fallen completely into the realm of hell.

THEORETICAL DOCTRINE OF THE THREE THOUSAND REALMS IN ONE MIND. The question arises as to how we should consider the doctrine of the Three Thousand Realms in One Mind. When we understand this doctrine only theoretically, it cannot generate the power capable of saving others as well as ourselves. This is called the theoretical doctrine of the Three Thousand Realms in One Mind (ri no ichinen-sanzen). Far from saving others, we are unconsciously enslaved by the philosophical theory of the doctrine and eventually may become so obsessed with the thought of the myriad implications of our every act that we become mentally paralyzed, as it were. We must accept this doctrine with an open-hearted, optimistic, and positive attitude.

The doctrine of the Three Thousand Realms in One Mind teaches us that we have the infinite possibility of moving both upward and downward. If we resolve firmly to practice the Buddha's teachings, we can go upward without fall. Secondly, this doctrine lets us realize clearly that in all the universe, there is no individual existing apart from the whole and that all things are interconnected like the meshes of a net. Individual salvation alone is not true salvation.

PRACTICAL DOCTRINE OF THE THREE THOUSAND REALMS IN ONE MIND. When we understand these two teachings not only theoretically but also in the depths of our hearts, we cannot help elevating ourselves and practicing in order to help others. This is called the practical doctrine of the Three Thousand Realms in One Mind (ji no ichinen-sanzen). Unless we thoroughly understand the doctrine of the Three Thousand Realms in One Mind in this way, it does not become a living doctrine.

Nichiren spoke in the highest terms of the doctrine of the Three Thousand Realms in One Mind. He derived his teachings from this doctrine, but ultimately he passed beyond a theoretical understanding and realized that for Buddhists the doctrine should result in faith and practice. Indeed, if we can thoroughly understand the theoretical doctrine, we should awaken to the fact that we must be concerned as long as there is a single person in the world who is suffering. Unlike the worries of an ordinary person, this is a great worry, the Buddha's worry. This is the meaning of the expression, "When living beings are taken ill, the Buddha suffers pain." It is also the significance of Nichiren's words, "Although Nichiren does not weep in reality, tears of worry for others always flow from his eyes."

If we must be worried about something, we should have the same worry as the Buddha and Nichiren. Such a worry gives us courage and makes us find life worth living. After all is said and done, there is no work that is more valuable in this world than to save people who are suffering. To elevate human beings is the loftiest work. Our own consciousness of having taken part in this work, small as we are--this consciousness alone should brighten our lives.

Excerpted from Buddhism for Today, published by Kosei Publishing Co.