"The True Entity of All Phenomena" [The Ten Factors]
From: Basics of Buddhism
Pat Allwright

Ever since we human beings became conscious of our existence on this planet, we have asked ourselves such questions as 'Why are we here ?' 'How can we make sense of our existence in this world?' 'What is life all about?' During the last century, physic-ists and mathematicians have been searching for one law which encompasses all laws, what is referred to as the 'theory of everything'. They have yet to find an answer.

The search for answers to these questions has also, naturally, been the pursuit of Buddhist scholars. In observing the nature of life, one sees constant change. However, life also manifests an overall consistency. What is the law which unifies and encompasses this constant state of flux? In Buddhism this is referred to as the true entity of all phenomena. The word entity is used here to mean all-encompassing wholeness -that which embraces all the seemingly separate parts.

The Lotus Sutra refers to the true entity of all phenomena like this:
The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect, and their consistency from beginning to end.1

This list of the different modes of reality is called the ten factors. These ten factors, or aspects of life, are common to all beings. They are: (I) appearance, or form -the physical aspect of life; (2) nature -mind, spirit, and character; (3) entity -life itself. This factor unites the first two. These first three factors signify the physical and spiritual reality of life.

The following six factors describe the way in which life operates: (4) power -inherent energy; (5) influence -the effect of one's power on the outer world; (6) inherent cause -our inner tendency to react in habitual ways; (7) relation, or external cause -an external cause acts as a stimulus with which we interact. The combination of inherent cause and relation triggers two effects: (8) latent effect -an unseen effect lodged in the depths of one's life, and (9) manifest effect -the actual appearance of latent effects. Factors six to nine describe the way in which we change from moment to moment and define the mechanics of karma. (10) Consistency from beginning to end -this means that all the factors are consistent with one another.

To see how the four factors of cause and effect work, let us consider the example of a thief. The inherent cause for his stealing might be excessive greed. This is activated when he sees an open window and money on a table -relation. He reaches inside to take the money. He appears to get away with it, but does he? He has engraved further in his life the tendency, or latent effect, of greed and dishonesty. The manifest effect -of being stolen from himself, for instance, or being caught and locked up in jail -may take time to appear, but it definitely will appear at some time, perhaps even in a future lifetime.

Like the saying, 'Once a thief, always a thief', the tenth factor, consistency from beginning to end, means that he will always be at the mercy of his greed, unless he makes a dedicated effort to change his karma. Consistency from beginning to end also means that all factors are consistent with each other at any given time. The thief's physical appearance will betray deviousness to others. His mind will be cun~ing, his life will be self-centred. His power and influence will be detrimental to society. His causes and effects will be consistent with his greedy nature. Of course, at other times, for instance when at home with his family, his ten factors could be expressed quite differently as he demonstrates his love and affection.

Life is constantly changing. The theory of the ten factors shows how it changes. It is not easy to grasp because of all ten factors, only physical appearance and manifest effect are visible. The others are unseen, or sometimes both seen and unseen. For instance, in the case of the money on the table, the money is visible but the relationship the thief has with it is not.

To see how the ten factors explain change, let's consider another example. A young man is walking along the street listening to his Walkman. He could be in rapture listening to the sound of his favourite music. His mind would be completely immersed in this. His physical appearance would be inward- looking, perhaps totally oblivious to those around. His power and influence would be very limited at that moment, since he would be in a world of his own. Suppose someone laid a hand on his arm to stop him and ask for directions. This would be an external cause, or relation. His reaction changes his state of life. He may lash out, thinking he is being attacked, showing both fear and anger ingrained deeply in his life (inherent cause). But instead, he takes his earphones off, smiles and patiently explains the directions -he's a nice guy (tranquillity as inherent cause). This has its effects, latent and manifest. He gets a nice smile and thank you (manifest effect), he feels good inside (latent effect). All of his other factors change at that moment, as observed in his physical appearance, which would be open and animated.

The ten factors are part of a total theory of the mechanics of life, termed 'three thousand realms in a momentary existence of life' (ichinen sanzen). The figure three thousand is arrived at by multiplying the ten states, the three realms and the ten factors. Each of the ten states contains within itself the potential to express all ten states, making one hundred life- conditions. These are expressed in all three realms, thus giving three hundred conditions. The ten factors of life make the total up to three thousand realms in each moment of existence.

The sixth century Chinese Buddhist scholar, T'ien-t'ai, established the doctrine of 'three thousand realms in a momentary existence of life', based on an exhaustive study of the Lotus Sutra. This theory explains how life, at each moment, changes in many different ways, while at the same time maintaining an overall consistency. This means that each individual life permeates the universe in three thousand ways and that three thousand changing aspects of the universe are contained in each individual. His analysis clarified the true entity of all phenomena taught in the Lotus Sutra.

The figure three thousand is not intended to be used as a mathematical formula. Rather, it indicates the many complex and dynamic ways in which life interacts. It signifies that the experience of life (and death) is common to all things, including insentient life. Most importantly, there is no fundamental difference between a Buddha and an ordinary person.

When Shakyamuni first taught the ten factors in the 'Expedient Means' chapter of the Lotus Sutra, it was revolutionary. Prior to this, it was thought that people were stuck in the same life-state, such as hell or anger, at least for the present lifetime. The ten factors mean, in essence, that everyone can attain Buddhahood, because everyone, Buddha and common mortal alike, possesses these ten factors. The ultimate goal of our Buddhist practice is to establish Buddhahood as our basic life-tendency, thereby transforming ourselves and our environment.

Shakyamuni taught the Lotus Sutra in a subjective way, that is he taught through his enlightened experience of life. T'ien-t'ai, in the doctrine of the 'three thousand realms in a momentary existence of life', taught by more abstract, philosophical means. He advocated meditation on this 'region of the unfathomable' in order to arrive at an enlightened life- condition. In practice, the number of people who could achieve this was extremely limited.

Nichiren Daishonin, in thirteenth century Japan, wanted all people to be enlightened to the true entity of all phenomena. He is called the Buddha of the True Cause because he revealed the true entity of all phenomena to be Myoho-renge-kyo. He explained that the fundamental cause for attaining enlighten- ment is chanting Nam-myoho-renge-kyo. Furthermore, he crystallised the doctrine of 'three thousand realms in a momentary existence of life' in the Gohonzon, thereby giving us a graphic representation of the true entity of all phenomena (see p.85). By chanting Nam-myoho-renge-kyo to the Gohonzon every day, we draw forth and strengthen our Buddha state, dispensing with the need for difficult meditation or ways of life which are removed from society.

The Lotus Sutra says that the true entity of all phenomena can only be understood and shared between Buddhas. This is because, ultimately, we have to experience it in order to understand it. Many people tend to think that the true entity, or law, exists in an abstract form which governs phenomena, a form such as a god. However, Buddhism teaches that the true entity does not exist apart from phenomena. All phenomena are themselves the true entity, seen from an enlightened life-condition. When we put Nichiren Daishonin's teachings into practice, we experience the theory of 'three thousand realms in a momentary existence of life' as a reality. We experience our lives permeating the universe, and the universe being contained within us. This harmony and integration influences our environment limitlessly.

Daisaku Ikeda has underlined the importance of answering the fundamental questions of life: "In order for human beings to live lives worthy of their humanity, they must return to a cognisance of their nature as part of the universallife-force and must regard this as the basis of all their actions. Once they have adopted this attitude, they will be able to create the sense of value that is urgently needed today. This sense of value will give paramount place to life itself, and it will devote major concern to solving the questions involved with life, for these are the ones that deterrmine the answers to all other questions."2

1.The Lotus Sutra trans. Burton Watson, pg. 24
2. Arnold Toynbee & Daisaku Ikeda, Choose Life, A Dialogue, pg. 139

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