On the Eighteen Perfections Chapter4

On the Eighteen Perfections Chapter4

Written by Nichiren

Background

“Next, the quality of the lotus is the cause and effect as manifested in the sea of effects.¹⁴ The reverend priest used to say, ‘The six stages of practice pertain to the character ren [meaning lotus] in the five characters Myoho-renge-kyo. And among the five major principles as they apply to the character ren, the six stages arise from the principle of quality as it applies to ren.’ Why is this? Because the stage of being a Buddha in theory, the first of the six stages, is a term that refers to the basic nature. The basic nature as it is, is endowed with the perfection of the universal truth, and therefore the stage of being a Buddha in theory is called lotus. And when one has reached the stages of understanding, practice, and attainment¹⁵ based on the original nature of the sea of effects [Buddhahood], then these stages are called the stages of the sea of effects.

“When the Great Teacher T’ien-t’ai Chih-che used his personal enlightenment regarding the Buddha vehicle to make clear the overall message of the Lotus Sutra, he set up the six stages of practice as they pertain to the doctrine of the lotus. Therefore a commentary says, ‘This doctrine of the six stages of practice derives from the T’ien-t’ai school.’¹⁶

“As a result, in terms of acquired enlightenment, the essential truth as it exists in bonds [illusion and earthly desire] is designated as the stage of being a Buddha in theory. And when one reaches the stage of perfect enlightenment, this is called the essential truth that has emerged from bonds. Because the aim of all the various practices is to emerge from bonds, release from bonds [effect] and existence in bonds [cause] constitute the cause and effect of the principle of the essential nature of phenomena [or the essential truth]. Hence it is called the quality of ren, or lotus.

“This ren has six aspects in which it is superlatively effective. First, its basic nature is pure and spotless and not stained by impurity or defilement. (This corresponds to the stage of being a Buddha in theory.) Second, it is endowed with the three objects, flower, calyx, and fruit, and does not lack any one of them. (This corresponds to the stage of hearing the name and words of the truth, where one understands that all phenomena are the three truths.) Third, from the initial seed stage to the final formation of the fruit, these three objects of flower, calyx, and fruit continue in existence and are never cut off. (This corresponds to the stage of perception and action where one continues practice at each successive moment without a moment’s cessation.) Fourth, the unripened fruits that are present within the petals of the flower resemble true fruits. (This corresponds to the stage of resemblance to enlightenment.) Fifth, the flower unfolds and the fruits are revealed. (This corresponds to the stage of progressive awakening.) Sixth, when the flower falls off, the fruits reach maturity. (This corresponds to the stage of ultimate enlightenment.) In this sense, we can see that the profound meaning of the six stages of practice has its origin in the character ren, or lotus.