Human beings are the only animals who can perceive of their impending death. The worry and anguish this causes had led great thinkers to refer to death as "The mother of philosophy". Science, though obsessed with the idea of conquering death, has yet to define what death really is. Any efforts to discern what it means lay in the realm of religion and philosophy.

The Buddhist concept of 'The Three Truths' (or 'Perceptions') of Ketai, Kutai and Chutai/the Middle Way, which was first taught by T'ien T'ai in his theory of ichinen sanzen, can help us to understand more.

Ke/temporary existence- Can be thought of as life's manifestations and earthly phenomena. Relates to Ho in Myo-ho

Ku That which cannot be perceived with the senses but exists as pure potential. Non substantiality. Ku is used to describe the state we are in after we die. "Ku is entirely different from non-existence. It is the potential-void combining the three views of existence: Ketai, Kutai and Chutai." [Ongi Kuden] Relates to Myo

Chu/The Middle Way The way which both transcends and unites dualities such as life and death.The realization of the unchanging essence of the universe. This concept is so difficult for human beings to grasp that it has been explained by saying what it is not; in the Eightfold Negations: 'neither birth nor death, neither cessation nor permanence, neither identity nor difference, neither coming nor going.'

"Life is indeed an elusive reality that transcends both the words and concepts of existence and nonexistence. It is neither existence nor nonexistence, yet exhibits the qualities of both. It is the mystic entity of the Middle Way that is the reality of all things." In this passage from Attaining Buddhahood, Nichiren is declaring that the truth of Chu or the Middle Way is the Mystic Law itself.

The Three Truths is another way of referring to the first three of the Ten Factors of Life:

Ketai-Nyozeso-appearance Perception of the material aspects of life, tangible form. The body.
Kutai-Nyozesho-nature Perception of the void, or spiritual phenonena. The mind.
Chutai-Nyozetai-entity Perception of the true nature of things. Substance or essence which is indivisible from life itself and always innate within a life. The inherent life force in which is the foundation of the universe

Chu is both body and mind, but this does not mean that Ke + Ku = Chu. Nyozetai/entity/Chu/ works deep within the body and mind as an integrating force, but it cannot exist without both the physical and spiritual aspects. The mind and body remain inseparable, always joined by the power of Middle Way.

Ideas (ku) become realized as tangible changes or actions (ke). The nature (ku) of these actions will be influenced by Chu. Chu is the permeating life force of the universe; it may be compared to our essence, which in turn is shaped by our dominant life state. Our life dominant life state is a result of past causes which have been made, both good and bad.

Inherent cause and latent effect are purely spiritual. Manifest effects exist only in what is material. T'ien T'ai
What the mind has produced is internal cause and what it will produce is latent effect. Nichikan Shonin

The Middle Way is within our lives at all times, whether we are in the state of Ke or Ku, and it is this mystic phenomena which serves as our bridge beyond death and back again.

Changing Immutable Karma

On Prolonging Life
This Gosho talks about the two kinds of karma, immutable or immutable. The effects of mutable karma are not specific in terms of how or when they may appear. Immutable (unchangeable) karma produces a fixed effect at a specific time, such as incurable illness and the timing and nature of own's own death. But Nichiren Daishonin's Buddhism explains that through sincere practice and faith, even this can be changed. However, we can't know our karma, or even the time of our death.

Although changing immutable karma such as incurable illness or the time or nature of our death is difficult, it's not impossible.

The condition of our life at any moment is the result of past causes we have made. Then it follows that the only way to change our fate is to change our basic life state. In order to transform fear of death into celebration of life, which will ultimately help us to have a happy death, we also need to need to elevate our basic life state. The way to achieve this lies deep within our own lives.

When we chant Nam myoho renge kyo and strive to manifest our Buddha natures while also, and even more importantly, respecting the Buddha nature inherent in all living things, we are making positive causes that can effect even immutable karma.

Nichiren Daishonin wrote:
"There can be no discontinuity between past, present and future"(MW I, 93). When we understand that life is eternal, we are also able to understand that we can change our karma.

"Unless one perceives the nature of his life, he cannot eradicate his evil karma."
On Attaining Buddhahood"

"Enlightenment and ignorance are not different things, not separate things. To understand this is what is called the Middle Way."The Entity of the Mystic Law

"Once you realize that your own life is the Mystic Law, you will realize that so are the lives of all others. ...If you have deep faith in this truth and chant Myoho-renge-kyo, you are certain to attain Buddhahood in this lifetime." On Attaining Buddhahood

'A single life is worth more than the universe. You still have many years ahead of you, and moreover, you have found the Lotus Sutra. If you live even one day longer, you can accumulate that much more good fortune. How precious life is!" On Prolonging Life


References:
The Buddha in Daily Life; Dick Causton
The Basics of Buddhism; Pat Allwright
Life; An Enigma, A Precious Jewel; Daisaku Ikeda
Dialogue on Life; Daisaku Ikeda
Goshos: http://www.gosho.net/

Wendy Sheridan

This page was last modified on Sunday, August 20, 2006.