Highlights of the October 2025 Study Material

The Hundred Worlds Exist Both in the Universe and in Our Lives 

Over the past four months, we studied the Ten Worlds—the ten different life states of hell, hungry spirits, animals, asuras, human beings, heavenly beings, voice-hearers, cause-awakened ones, bodhisattvas and Buddhas. 

In this month’s study, we learn about the “mutual possession of the Ten Worlds,” which means that each world (from hell to Buddhas) contains within it (mutually possesses) its own set of Ten Worlds. By extension, this means that each state contains within it the highest state of Buddhahood. 

Given that Ten Worlds contain ten within them (10 x 10), this is also referred to as the “hundred worlds.” 

This doctrine is found only in the Lotus Sutra. And it overturned pre-Lotus Sutra teachings that describe the Ten Worlds as separate and independent states. Based on this understanding, those in the world of human beings must first discard that world to reach Buddhahood. Accordingly, only after numerous lifetimes of practice and ascending from one lower state of life and being reborn in the next higher state, could one finally become a Buddha. 

In contrast, the Lotus Sutra teaches that each person, humanity as a whole and the universe are all entities of the mutual possession of the Ten Worlds inherently containing the world of Buddhahood. 

For this reason, Ikeda Sensei emphasizes: “The life of one person is as large as the entire universe and is supremely worthy of respect” (The Wisdom of the Lotus Sutra, vol. 4, p. 208). 

Nichiren Daishonin explains in the “True Aspect of All Phenomena”:

All beings and environments in the Ten Worlds, from hell, the lowest, to Buddhahood, the highest, are, without exception the manifestations of Myoho-renge-kyo. (The Writings of Nichiren Daishonin, vol. 1, p. 383)

We are all perfect microcosms of the universe and entities of the Mystic Law. The mutual possession of the Ten Worlds teaches the fact that in this lifetime, just as we are, we can all reveal our Buddha nature. 

—Prepared by the SGI-USA Study Department

Key Concept

Struggles in the Nine Worlds Strengthen the World of Buddhahood 

How does the concept of the mutual possession of the Ten Worlds impact our daily life? 

It offers a window into observing our basic life tendencies. For example, if a person tends to feel hopeless and discouraged (the world of hell), then even though they momentarily may feel the calm of the world of humanity or the joy of heaven, during the course of a day they quickly revert to the world of hell. Our basic life tendency determines how we experience every moment of our lives.

Sensei says:

It is doing our human revolution, transforming our state of life at the deepest level, that enables us to change this basic tendency, to change our fundamental state of mind. (WLS-4, 217)

The aim of our daily Buddhist practice is to carry out an inner transformation to make the world of Buddhahood our default life state. This means that even when we experience the worries or sufferings of the other nine worlds, we can naturally bounce back to feeling hope and joy. 

Sensei offers:

When we base ourselves on Nichiren Buddhism, absolutely no effort is wasted. When we make the world of Buddhahood our basic life tendency, we can advance toward a future of hope while making the most of all our activities in the nine worlds, both past and present. In fact, our efforts in the nine worlds become the nourishment that fortifies the world of Buddhahood. (WLS-4, 219)

Based on the principle of the mutual possession of the Ten Worlds, hardships turn into the fuel for strengthening our Buddhahood and helping others do the same.

—Prepared by the SGI-USA Study Department

Digging Deep

October Study Guide 

Please use these questions to guide your study of  The Wisdom of the Lotus Sutra, vol. 4, pp. 197–224. 

1) Regarding the principle of “nonsubstantiality,” the Ten Worlds are “thoroughly diffused throughout the entire universe and manifest in accord with relations, or external causes.” For instance, what does this mean when our lives are manifesting the world of hell? (WLS-4, 204)

2) The Great Teacher T’ien-t’ai of China used the doctrine of the mutual possession of the Ten Worlds to express “the region of the unfathomable” to which he had awakened. In discussing this “region of the unfathomable,” what does Sensei say about faith, the Gohonzon and revealing the world of Buddhahood? (WLS-4, 209–10)

3) Explain the relationship between one’s basic life tendency, attaining Buddhahood and kosen-rufu. How do we establish Buddhahood as our basic life tendency? (WLS-4, 216–19)

Looking Forward: November Syllabus

The Wisdom of the Lotus Sutra, vol. 4, pp. 227–47
Part Three: “The Life Span of the Thus Come One”: The Eternity of Life
9: “Testimony to the Eternity of Life”

From the October 2025 Living Buddhism