On the Eighteen Perfections Chapter2
Written by Nichiren
Question: What do these names mean?
Answer: These are explained in the commentary by the Great Teacher Dengyō, which says: “Next are the five major principles as they apply to the character ren, or lotus. The word ren indicates that the flower is the cause and the fruit the effect that results from it. The word ren is used because it signifies the eighteen perfections.1
“The first is called the perfection of the universal truth because all phenomena in the end are identical with the universal truth that is the essential nature of all beings. In the universal truth of the imperishable nature, all phenomena achieve perfection, hence the universal truth is called ren, or lotus.
“The second is called the perfection of religious practice because by carrying out the two types of practices, those that relate to form and those that relate to formlessness,2 one can achieve perfection in all practices. Hence religious practice is called ren, or lotus.
“The third is called the perfection of the function of conversion because the fundamental nature of the mind contains within it the various causal factors for attaining Buddhahood. By means of these factors, one is capable of performing the function of converting others to the truth. Hence the function of converting is called lotus.
“The fourth is called the perfection of the sea of effects3 because, when we inquire into the unchanging nature of all phenomena, we find that in all cases the particular nature of each one has been set aside, and all phenomena have become the Buddha eternally endowed with the three bodies. There are no phenomena that are not the Buddha eternally endowed with the three bodies. Hence the sea of effects is called lotus.
“The fifth is called the perfection of duality and identity because the unchanging nature of earthly desires is absolutely identical with and not different from that of enlightenment. Hence duality and identity is called lotus.
“The sixth is called the perfection of all the various teachings because the lotus of original enlightenment, which represents the Buddhas’ inner enlightenment, is adorned with all teachings and is lacking or deficient in nothing. [Hence all the various teachings are called lotus.]
“The seventh is called the perfection of one instant of thought4 because, when the six sense organs and their objects interact and one instant of thought arises, it is endowed with all the three thousand realms. [Hence one instant of thought is called lotus.]
“The eighth is called the perfection of actual phenomena and the universal principle because each single phenomenon is endowed with all phenomena and the universal principle, which are two but not two, and there is no lack or deficiency. [Hence phenomena and the principle are called lotus.]
“The ninth is called the perfection of benefits because Myoho-renge-kyo is endowed with the benefits of all practices, and possesses the superlative effectiveness of the three powers [the power of the Law, the power of the Buddha, and the power of faith]. [Hence the benefits are called lotus.]
“The tenth is called the perfection of the various stages of practice because, when the single mind is observed, it is perfectly endowed with all the six stages of practice.5 [Hence the various stages of practice are called lotus.]
“The eleventh is called the perfection of the seed because the true nature of the life of all beings is innately endowed with the seed of Buddhahood. But the provisional teachings do not bring this seed to perfection, and therefore they do not teach the doctrine that all people can attain the way of the Buddha and are not called lotus.
“The twelfth is called the perfection of the provisional [the nine worlds] and the true [Buddhahood] because, when one realizes the doctrines of the Lotus Sutra, one will find that one’s life is true and at the same time provisional, provisional and at the same time true. Provisional and true are mutually identical, without lack or deficiency, and therefore they represent the Law that is endowed with the three bodies. Hence this is the Law that is constantly preached and set forth by the Buddhas. [Hence the identity of the true and the provisional is called lotus.]
“The thirteenth is called the perfection of the various phases of phenomena because each single phase of phenomena is endowed with all the eight phases of a Buddha’s existence. All phenomena constantly manifest the eight phases. [Hence each phase of phenomena endowed with the eight phases is referred to as lotus.]
“The fourteenth is called the perfection of the understanding of worldly truth because the innate nature of the Ten Worlds, the hundred worlds, and the three thousand realms is eternally abiding and indestructible. Their basic nature is never altered, and each phenomenon is identical with the supreme truth.6 [Hence the understanding of worldly truth is referred to as lotus.]
“The fifteenth is called the perfection of the interior [sentient] and the exterior [insentient] because the exterior vessel, which represents the realm of insentient beings, is endowed with the six emotions.7 And that which belongs to the category of sentient beings is at the same time endowed with insentient things. The other teachings do not expound the doctrine of the perfection of the interior and the exterior, and therefore they cannot enable plants and trees to attain Buddhahood. And because plants and trees are unable thereby to attain Buddhahood, those teachings cannot be called lotus.
“The sixteenth is called the perfection of observation of the mind because, through the six objects and the functions of the six sense organs, one can constantly observe the true aspect of one’s mind. Nothing beyond that is needed. [Hence the observation of the mind is called lotus.]
“The seventeenth is called the perfection of tranquillity and brightness because in the text it is stated: ‘The essential nature of all phenomena is tranquil, and therefore it is called concentration. But while remaining tranquil, it is constantly in a state of brightness, and therefore it is called insight.’8
“The eighteenth is called the perfection of the inconceivable because, when we inquire carefully into the unchanging nature of all phenomena, we find that it transcends all thought or imagination, being neither being nor nonbeing, that it even transcends the words and concepts of the three thousand realms, the threefold contemplation, or tranquillity and brightness, but that the profound meaning of the comprehensive truth9 has always been inconceivable. Hence it is called lotus.
“If we carefully examine the meaning of the Lotus Sutra in the light of this doctrine of the eighteen perfections, we will see that the superlative effectiveness of the Lotus Sutra and the basic doctrine of observation of the mind in truth are founded on this teaching of the lotuses. If one departs from the power of the lotuses, then the attainment of Buddhahood by persons of the two vehicles, by evil persons, and by plants and trees, as well as the fact that the Buddha attained enlightenment in the inconceivably remote past, numberless major world system dust particle kalpas ago, are impossible to imagine.
“In the commentary by the chief priest,10 it says: ‘If we consult the correct decisions of the teacher Hsüan-lang, we find that there is a nineteenth perfection that is named as one of the lotuses. That is, the perfection of the entity is added to the list. The perfection of the entity refers to the entity of the lotus, or the lotus of the wonderful Law. That is, the unchanging nature of all phenomena is pure, spotless, and free from stain and defilement, and thus has from the first been called lotus.
“‘According to an exposition of one sutra,11 within the breast of all persons there is an eight-petaled lotus flower. In the case of men, the flower faces upward, while in the case of women, it faces downward. But when the moment comes for the attainment of Buddhahood, if one is a woman, the lotus within the breast quickly reverses itself and faces upward.
“‘The lotus we are speaking of, insofar as it is part of the Buddha’s own intention, is the entity of the lotus that is pure and spotless in its innate nature. And insofar as it is in the mind of the believer, it is a figurative lotus, a metaphor for [the lotus of] the wonderful Law.’
Background
Nichiren Daishonin wrote this letter on the third day of the eleventh month in 1280 at Minobu to his disciple Sairen-bō Nichijō, formally a priest of the Tendai school.
In it he addresses, through a series of eleven questions and answers, the doctrine known as the eighteen perfections and other teachings elucidated in The Daily Records of the Transmission at Hsiu-ch’an-ssu Temple, a document by Dengyō, the founder of the Tendai school in Japan.
After assessing and analyzing these teachings from various viewpoints, the Daishonin concludes that, in the Latter Day of the Law, one should not be attached to the doctrines put forth by T’ien-t’ai of China. The way to attaining enlightenment, he asserts, lies in reciting the daimoku of the Lotus Sutra, or Nam-myoho-renge-kyo.
The contents of this letter can be divided into three sections. The first section opens with the question, “Where does the doctrine of the eighteen perfections derive from?” (p. 900) and ends with the statement “. . . the source of all phenomena, the threefold contemplation in a single mind, the three thousand realms in a single moment of life, the three truths, the six stages of practice, the unification of reality and wisdom, the ultimate meaning of the essential teaching and theoretical teaching—all these teachings have their origin in and arise from the single character ren”
In this section, the Daishonin first introduces what Dengyō taught concerning each of the eighteen perfections by quoting Dengyō’s Daily Records of the Transmission. Next, because, among the five characters of Myoho-renge-kyo, the teaching of the eighteen perfections originated from the single character ren, or lotus, the Daishonin quotes passages from the same document to illustrate the profound meaning of the character ren, from the perspective of each of the five major principles—name, entity or essence, quality, function, and teaching. These five principles were set forth by T’ien-t’ai in his Profound Meaning of the Lotus Sutra, where he applied them to each of the five characters of the sutra’s title, Myoho-renge-kyo. But in this work, the Daishonin examines them only as they apply to the character ren. In conclusion, he states that all phenomena, and all teachings regarding enlightenment expounded by T’ien-t’ai, such as the threefold contemplation in a single mind and the three thousand realms in a single moment of life, originated from the character ren.
The second section begins with the question, “What is ‘the general theory of the five major principles’?” and continues through the statement “With regard to the state of this enlightenment, the Buddha gives the name concentration to the tranquillity of the essential nature of all phenomena. And he gives the name insight to [the wisdom that is] tranquil and constantly in a state of brightness” .
In this section, the Daishonin again quotes from Daily Records of the Transmission, this time concerning the general theory of the five major principles. Each of the five characters of Myoho-renge-kyo corresponds to one of the five major principles, he explains, myō to name, hō to entity or essence, ren to quality, ge to function, and kyō to teaching.
Next, within the general theory of the five major principles there are two categories, the five major principles as they pertain to the Buddha’s intention, and the five major principles as they pertain to the capacities and feelings of the people. Of these two, the former represents the five types of vision that characterize the enlightenment of all Buddhas. And these five types of vision correspond to the five kinds of wisdom, which in turn correspond to the nine consciousnesses (the wisdom of ordinary people corresponds to the shallower five levels of consciousness, and the remaining four correspond to the deeper four levels of consciousness).
The five major principles as they pertain to the people’s capacities and feeling, indicate Myoho-renge-kyo as it was expounded in accord with the capacities of the people. “Since there are five characters in the title Myoho-renge-kyo,” the Daishonin says, “there are accordingly five types of threefold contemplation in a single mind,” and he explains each type.
The third and final section begins with the question, “When the concentration and insight of the natural enlightenment that is bright in and of itself are carried out, do the doctrines of three thousand realms in a single moment of life and the threefold contemplation in a single mind apply?” and proceeds to the end of the letter. Here the Daishonin discusses the relationship between the “concentration and insight of the natural enlightenment that is bright in and of itself,” and the principle of three thousand realms in a single moment of life. He concludes that this concept of the concentration and insight as expounded by T’ien-t’ai and propagated in the Middle Day of the Law should be discarded today in the Latter Day of the Law. The Daishonin identifies the correct practice for attaining Buddhahood in the Latter Day as the recitation and propagation of the daimoku of the Lotus Sutra, that is, Nam-myoho-renge-kyo. He concludes, “Nichiren’s disciples, like Nichiren himself, should invariably practice the correct principles. . . . The essential thing, therefore, is that at each hour, at each moment, one should chant Nam-myoho-renge-kyo.”
Notes
1. The word renge means lotus flower; ren indicates lotus fruit (or effect) and ge, flower (or cause). Ren represents the perfection of the effect, which is expressed as the “eighteen perfections,” while ge represents perfection of the cause, which comprises all Buddhist practices.
2. The two types of practices concern the practice of the perfect teaching of the Lotus Sutra. “Practices that relate to form” refers to various forms of practice such as the recitation of the sutras, and “practices that relate to formlessness” refers to meditative practices that enable one to directly address formless truths, such as the threefold contemplation in a single mind or meditation on the three thousand realms in a single moment of life.
3. The term “the sea of effects” compares the effects of Buddhahood to a calm sea that reflects all phenomena. Therefore it is said that “there are no phenomena that are not the Buddha eternally endowed with the three bodies.”
4. “One instant of thought” (Jpn ichinen) is also translated as “a single moment of life.” What arises from the interaction of the six sense organs and their objects is thought or mind, which is the object of observation in T’ien-t’ai’s practice. When he uses this term to apply to the mind and the body together, “a single moment of life” is used in this translation.
5. The single mind observed can be that of an ordinary mortal or that of a Buddha. The mind changes according to which of the six stages of practice is being carried out.
6. Here the worldly truth represents “the Ten Worlds, the hundred worlds, and the three thousand realms,” and is identical with the supreme truth.
7. Joy, anger, grief, pleasure, love, and hatred.
8. Great Concentration and Insight.
9. “The comprehensive truth” refers to the essential truth of the larger kind that includes both the eternal and unchanging truth and the essential truth that functions in accordance with changing circumstances. These two types of truth are referred to as the essential truths of the lesser kind.
10. The title of the commentary is unknown. The chief priest is regarded as either Tao-sui or Hsing-man, both eminent priests of the T’ien-t’ai school, who transmitted T’ien-t’ai’s teachings to Dengyō when he went to China.
11. “An exposition of one sutra” is thought to refer to The Annotations on the Mahāvairochana Sutra. “An eight-petaled lotus flower” is considered an image symbolic of the lungs.