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These definitions have been taken verbatim from "A Dictionary of Buddhist Terms and
Concepts" published by Nichiren Shoshu International Center, First Edition 1983.
(Sorry about the Plagiarism).

Ichinen Sanzen: "A single life-moment possesses three thousand realms" A philosophical system
set forth by T'ien-tai in the Maka Shikan on the basis of the Lotus Sutra, clarifying the mutually
inclusive relationship of the ultimate truth and the phenomenal world.  Ichinen (one mind, life-
moment or life essence) is the lief that is manifest at each moment within common mortals, and
sanzen (three thousand), the varying aspects and phases it assumes.  In terms of the "true entity"-
-life's true nature or ultimate reality--and sanzen to all phenomena."  The expression "three
thousand" is an integration of the Ten Worlds, their mutual possession, the ten factors and the
three realms of existence.  These figures multiplied (10 x 10 x 10 x 3) yield three thousand.
These component principles may be thought of as the three thousand conditions according to
which the life-essence manifests itself as phenomena.  With this principle, T'ien-tai showed that
all phenomena   body and mind, self and environment, sentient and insentient, cause and effect
  are integrated in the life-moment of the common mortal.  The pre-Lotus Sutra teachings
generally hold that the mind is the basis of all phenomena and that all phenomena arise from the
mind, but the ichinen sanzen principle, based on the Lotus Sutra, teaches that the mind and all
phenomena are "two but not two," and neither can be independent of the other.  T'ien-tai
described the relationship between ichinen and sanzen in the Maka Shikan, which states that
ichinen sanzen has two meanings: to include and to permeate.  That is, all three thousand
conditions of the universe are included in the life-moment, and simultaneously the life-moment
permeates all three thousand conditions.  In establishing this principle; T'ien-t'ai cited as his
scriptural authority the passage from the Hoben (second) chapter of the theoretical teaching of
the Lotus Sutra setting forth the true entity or aspect of all phenomena, which is defined as the
ten factors.  Strictly speaking, the theoretical teaching indicates only the ten worlds, their mutual
possession and the ten factors.  The realm of environment, the last of the three realms, is
indicated by the mystic principle of the True Land in the Juryo (sixteenth) chapter, completing
ichinen sanzen.  Thus, T'ien-tai established this theory of ichinen sanzen by incorporating the
content of the Juryo chapter as well.
     Ichinen sanzen is classified into theoretical ichinen sanzen (re no ichinen sanzen) and
actual ichinen sanzen (je no ichinen sanzen).  Theoretical ichinen sanzen is the life of common
mortals of the nine worlds, in which the world of Buddhahood remains dormant.  Actual ichinen
sanzen is the life of the Buddha, in which the world of Buddhahood is fully active and manifest,
Generally, the ichinen sanzen revealed in the Hoben chapter of the theoretical teaching of the
Lotus Sutra is call theoretical, because it explains Buddhahood as a potential inherent in
common mortals of the nine worlds, while the ichinen sanzen in the Juryo chapter of the
essential teaching is called actual because it explains Buddhahood as a reality manifested in
Shakyamuni's life.  However, even ichinen sanzen of the Juryo chapter is explained only from
the standpoint of effect, that is, as something the Buddha attained at a certain period in the
remote past is the ultimate truth without beginning or end.  Nichiren Daishonin defined it as
Nam-myoho-renge-kyo of the Three Great Secret Laws.  This Mystic Law is actual ichinen
sanzen in the truest sense, and when contrasted with this Law, ichinen sanzen of both the
theoretical and essential teachings is regarded as theoretical ichinen sanzen, the original Buddha
since time without beginning, appeared as Nichiren Daishonin in the Latter Day of the Law.
Nichiren Daishonin embodied his own life or the actuality of ichinen sanzen in the form of the
Gohonzon or object of worship and taught that, by embracing the Gohonzon, all people can
manifest their innate Buddhahood and attain enlightenment.


These are the Ten Worlds:

Hell: The first and lowest of the three evil paths, the six paths and the Ten Worlds: The realm of
utmost suffering.  According to sutras, there are various kinds of hells, of which the eight hot or
major hells and the eight cold hells are perhaps the most well-known.  Viewed as a state of life,
Hell is a condition of extreme mental or physical suffering, characterized by an impulse of rage
to destroy oneself and everything else in the process.

Hunger: The second of the Ten Worlds.  One of the three evil paths and four evil paths.  A state
in which one is ruled by insatiable desire for food, wealth, fame, power or some other object or
condition.  One in this state is tormented by physically and spiritually be relentless craving..  The
causes for this state are attributed to such tendencies as greed, miserliness and jealousy.  In early
Buddhism, Hunger was regarded as a physical realm, located five hundred yojana beneath the
earth.  The Abidatsuma Jushori describes three kinds of hungry spirits, each of which is further
subdivided into three, and the Shobonenjo Sutra (Sutra of Mediation on the True Law) lists
thirty-six kinds.

Animality: The third of the Ten Worlds.  One of the three evil paths.  A state in which one is
swayed by instinctive desires and has no sense of reason or morality.  The "Shushishin Gosho"
(On the Sovereign, Teacher and Parent) explains this state as follows: "The short are swallowed
by the long, and the small are eaten by the large, feeding upon each other without pause."

Anger: the fourth of the Ten Worlds.  One of the four evil paths.  A state dominated by a selfish
ego that values oneself alone and holds others in contempt.  A person in this life condition is
attached to the idea of his own superiority and cannot bear to be inferior to others in anything.
Asuras, contentious demons in Indian mythology, were regarded as typifying the condition of life
in the world of anger.

Humanity: also called Tranquility.  The fifth of the Ten Worlds.  A state in which one can
control his instinctive desires with reason and act in a humane fashion.  The "Kanjin no Honzon
Sho," a work by Nichiren Daishonin, states, "Calmness is the world of Humanity."

Heaven: Also Rapture.  The sixth of the Ten Worlds.  One of the six paths.  A condition of joy or
rapture one experiences, for example, upon achieving the satisfaction of desires or upon release
from pain.  According to the original concept, the realm of Heaven had twenty-eight
subdivisions: six heavens in the world of form and four in the world of formlessness.  When
Heaven is viewed as a state of life, these divisions of the threefold world can be said to represent
various kinds of joy.  Joy in the wold of desire indicates the rapture one feels when his
immediate desires are satisfied.  The joy of the world of form corresponds to physical health,
vigor and sensations of well-being.  The joy of the world of formlessness indicates spiritual joy
or satisfaction.  The joys of the state of Heaven, of whatever kind, are transient and vulnerable to
external circumstances.

Learning: The seventh of the Ten Worlds.  With Realization, one of the two vehicles.  Men of
Learning (Skt shravaka, Jap. Shomon) originally meant those who listen to the Buddha preach
the four noble truths an strive to attain emancipation by eradicating earthly desires.  Viewed as a
condition of life, Learning is a state in which one perceives the impermanence of all things and
attempts to free himself from the sufferings of the six paths by seeking some lasting truth in the
teachings of those who have already gained understanding.

Realization: The eighth of the Ten Worlds.  Wit Learning, one of the two vehicles.  Men of
Realization (Skt Pratyekabuddha) originally meant those who awaken to the impermanence of
all phenomena by perceiving the twelve-linked chain of causation or by observing natural
phenomena.  As a condition of life, Realization is a state in which one perceives the transience
of life and strives to free himself from the sufferings of the six paths by seeking some truth
through his own observations and effort.

Bodhisattva: (1) One who aspires to Buddhahood.  In Hinayana Buddhism the term is used
almost exclusively to indicate Shakyamuni in his previous lifetimes.  The Jataka or birth stories
often refer to him as "the bodhisattva."  After the rise of Mahayana, bodhisattva came to mean
anyone who aspires to enlightenment and carries out altruistic practice.  Mahayana practitioners
used it to refer to themselves, thus expressing the conviction that they would one day attain
Buddhahood.  In contrast to the Hinayana ideal embodied by the men of Learning and
Realization who direct their efforts solely toward personal salvation, Mahayana sets forth the
ideal of the bodhisattva who seeks enlightenment both for himself and others.  Compassion is
the bodhisattva's greatest characteristic; he is said to postpone his own entry into nirvana in
order to save others.  According to the traditional Mahayana concept, all bodhisattvas make t
four universal vows when they commence their practice and carry out the six paramitas in order
to attain Buddhahood.  Some sutras divide bodhisattva practice into fifty-two stages, from initial
resolution to the time of enlightenment.  Bodhisattva practice was generally thought to require
successive lifetimes of practice spanning many aeons to complete.  However, form the
standpoint of the Lotus Sutra, by virtue of the Mystic Law, the bodhisattva practice can be
completed in a single lifetime.
     (2) (Usually capitalized) The ninth of the Ten Worlds, a state characterized by
compassion in which one seeks enlightenment both for himself and others.  In this state one
finds satisfaction in devoting himself to saving others, even at the cost of his life.
     (3) In Japan, a title occasionally given to eminent priests by the imperial court.  Also, a
term of respect given to such priests by their followers.

Enlightenment:  Attainment of Buddhahood:  To become a Buddha.  Among the various
principles expounded on the basis of the sutras concerning the attainment of Buddhahood or
enlightenment are:  (1)  Attaining Buddhahood in one's present form (Jap. sokushin jobutsu).  To
attain Buddhahood "Just as one is,"  without discarding one's present identity.  Also called
attaining Buddhahood as a common mortal.  This principle was formulated by the T'ien-t'ai
school on the basis of the Lotus Sutra.  According to many of the pre-Lotus Sutra teachings, to
attain enlightenment a person must discard his identity as a common mortal, In contrast, the
Lotus Sutra shows that one can attain Buddhahood immediately in one's present form as a
common mortal.  This principle is often illustrated with the example of the daughter of the
dragon king who, in the Devadatta (twelfth) chapter, attains Buddhahood in a single moment
without changing her dragon form.  This concept of attaining in one's present form contrasts
with that of the attainment of Buddhahood through transformation ((kaiten no jobutsu),
according to which a woman must be reborn as a man in order to attain enlightenment, and an
evil person must first become a good person. Nichiren Daishonin teaches that be embracing the
Gohonzon anyone can attain enlightenment in his or her present form.  (2) Attaining
Buddhahood in this lifetime (issho Jobutsu).  To attain enlightenment in a single lifetime.  This
idea is in contrast to that of practicing toward enlightenment over a period of countless kalpas
(ryakko shugyo).  Its meaning is essentially the same as attaining Buddhahood in one's present
form.   According to Nichiren Daishonin's teaching, one can attain Buddhahood in this lifetime
by believing in and practicing to the Gohonzon throughout his life.
     Other principles concerning the attainment of Buddhahood that derive specifically from the
Lotus Sutra include: (1) Enlightenment of the two vehicles (nijo sabutsu).  In the first several
chapters of the Lotus Sutra, those in the states of Learning and realization receive a prophecy
from Shakyamuni Buddha that they will attain Buddhahood sometime in the future.  This
prophecy stands in contrast to the provisional Mahayana teachings, which denounce those
persons of the two vehicles for seeking only personal salvation and not striving to save others,
asserting that such people are eternally incapable of attaining Buddhahood (nijo fusabutsu).  (2)
Enlightenment of women (nyonin jobutsu).  The ability of women to attain Buddhahood.  In the
first half of the sutra, the dragon king's daughter, Yashodhara, Mahaprajapati and other women
receive the Buddha's prophecy of their future enlightenment.  The provisional teachings deny
that women have the capacity for Buddhahood and insist that they must first be reborn as men
before they can attain enlightenment.  In contrast, the Lotus Sutra sets forth the teaching of the
true entity of all phenomena and discloses that, since all life shares the same true entity, both
women and men are equally endowed with the same potential for Buddhahood.  (3)
Enlightenment of evil people (akuni jobutsu).  Even those who oppose and slander Buddhism,
such as icchantika, can attain Buddhahood through a reverse relationship, or a connection with
the Lotus Sutra formed by opposing it.  This idea is personified in the sutra by Devadatta and
those who ridiculed and attacked Bodhisattva Fukyo.  According to Nichiren Daishonin's
teaching, all the above principles can be realized by embracing the Gohonzon.

These are the Ten Factors:

Appearance: The aspect of things which can be discerned from the outside.  It includes such
attributes as color, form, shape and behavior, and points to the material and physical side of
existence.

Nature:  Which indicates inherent disposition or quality that cannot be perceived directly form
the outside.  In terms of human life, for example it corresponds to such spiritual aspects as mind
and consciousness.

Entity:  The essence of life which permeates and integrates external appearance and internal
nature.  These first three factors explain the reality of life itself.

Power: life's inherent strength or energy to achieve something.  Nichikan Shonin defines it as
the capacity life possesses in each of the Ten Worlds, and explains that those in Humanity have
The power to carry out the five precepts, those in the state of Bodhisattva have the power to
practice the four universal vows and the six paramitas, etc.

Influence: The movement or action produced when latent power is activated.    Entity, when
accompanied by power and influence, can be thought of as an autonomous self which can
interact with other existences.

Internal cause: The cause latent in life which produces a n effect of the same nature as itself, i.e.
good or evil.  Internal cause is formed through influence or actions.  Each internal cause
simultaneously contains a latent effect.

Relation: Sometimes translated as external cause.  The auxiliary cause, or external stimulus,
which helps an internal cause produce its effect.  Relation is not the environment itself but the
function relating life to its environment.

Latent effect: The effect produced in the depths of life when an internal cause is activated by
"relation."  Nichikan Shonin states in the "Sanju Hiden Sho" (the Threefold Secret Teaching),
has produced is internal cause and what it will produce is latent effect."  Since both internal
cause and latent effect are dormant within life, they exist simultaneously, without the time gap
that often occurs between an action and its manifest effect.

Manifest effect: Or the concrete, perceivable result that emerges with the passing of time as a
consequence of internal cause and latent effect.

Consistency from beginning to end: The integrating factor which unifies the other nine from
"appearance" to "Manifest effect" in every moment of life, Consistency from beginning to end
also explains that when the first three factors are collectively defined as entity (beginning) and
the following six factors as function (end), both beginning and end, or the entity of all
phenomena and its functions, are inseparable.

The following is the Three Realms of Existence:

(1) The realm of the five components
(2) The realm of living beings
(3) The realm of the environment

this concept originally appears in the Daichido Ron and was adopted and developed by T'ien-Tai
as a component principle of ichinen sanzen.  The three realms in his interpretation are three
dimensions of the phenomenal world in which the Ten Worlds manifest themselves.  A living
being is an individual which at any moment manifests one or another of the Ten Worlds, the five
components are the elements which constitute a living being, and the environment is the place
where living beings carry out their life-activities.  The five components are:
(1) Form (shiki), or the physical aspect of life which possess color and shape.  Form also
includes the five sense organs   eyes, ears, nose tongue and body   through which one
perceives the outerworld.

(2)  Perception (Ju), or the function or receiving external information through the six sense
organs (the five sense organs plus "mind," which integrates the impressions of the five senses).
(3) Conception or conceptualization (so), the function by which life grasps and forms some idea
or concept about what has been perceived.
(4) Volition (gyo), or the will to take some action toward that which one has perceived and
formed a conception of.
(5) consciousness (shiki) or the discerning function of life which can make value judgments,
distinguish between good and evil, etc.  It also integrates the other four components.  Form
indicates the physical aspect of life, and the other four components.  Form indicates the physical
aspect of life and the other four components, the spiritual aspect.
     Life in any of the Ten Worlds carries out its activities through the workings of the five
components, but their workings bring about different effects, depending on which of the Ten
Worlds the entity of life is manifesting.  The Life-condition of Hell, for example, will perceive a
given phenomenon as something which increases suffering and react with hatred, thereby storing
up evil karma, while the state of Buddhahood will perceive the same phenomenon as something
which arouses compassion, thereby accumulating good karma.  In the nine worlds, the five
components generally work to create suffering and perpetuate illusion, which in the state of
Buddhahood they function to create happiness.
     The realm of living beings is the individual, formed by a temporary union of The five
components.  Since "living being" is simply the name given to a temporary union of the five
components, this realm is sometimes called "the realm in name only.  However, while the realm
of the five components analyzes the living being into its component physical and spiritual
functions, the realm of living beings is considered an integrated individual capable of interacting
with its surroundings.  The realm of living beings can also be interpreted in the plural to mean a
group of living beings.
     The realm of the environment is the place where living beings dwell and in which they
carry out their life activities.  The differences of the Ten Worlds manifest themselves in the
environment, according to the life-condition of the people who live in it.  Originally the Ten
Worlds were thought of as ten physically distinct environments, Hell being beneath the earth,
Heaven above Mt. Sumeru and so forth.  T'ien-tai, on the basis of the Lotus Sutra, interprets the
Ten Worlds not as physical places but as different conditions experienced subjectively by a
single entity of life, and asserts that the same environment can reflect one or another of the Ten
Worlds according to the life-condition of the beings who inhabit it.  Therefore, Nichiren
Daishonin says in the "Issho Jobutsu Sho" (On Attaining Buddhahood), "There are not two
lands, pure or impure in themselves.  The difference lies solely in the good or evil of our minds."