This is a simplification of the eightfold path:
right view and right intention = wisdom
right speech, right action, right livelihood = precepts
right effort, right mindfulness, and right concentratin = meditation.
So to ask if one needs to cultivate the three types of learning or threefold training is really to ask if one needs to follow the eightfold path in order to attain enlightenment.
First Nichiren directs attention to chapter 17 of the Lotus Sutra where, according to T’ien-t’ai interpretations of the Lotus Sutra, are to be found the following categories: the four stages of faith and the five stages of practice.
The four stages of faith describe the development of faith of those who lived in the lifetime of the Buddha and who heard the Lotus Sutra from him directly:
1. to believe in and understand the sutra even for a moment
2. to generally understand the import of the words of the sutra
3. to expound the teaching of the sutra widely for others
4. to realize with deep faith the truth expounded by the Buddha
The five stages of practice are for those who will hear the Lotus Sutra after the Buddha’s passing:
1. to rejoice on hearing the Lotus Sutra
2. to read and recite the sutra
3. to expound the sutra to others
4. to embrace the sutra and practice the six perfections
5. to perfect one’s practice of the six perfections
The six perfections are the qualities that bodhisattvas are said to cultivate over many lifetimes in order to become buddhas and they are:
1. Generosity
2. Precepts
3. Patience
4. Effort
5. Meditation
6. Wisdom
Wisdom is the most important because wisdom is the goal and the director of the others. Perfecting wisdom is itself enlightenment or buddhahood. It is the whole point of Buddhism, but also in Buddhism wisdom is never unaccompanied by the others. The first five perfections are the compassionate and active side of the wisdom that realizes selflessness.
So the 4th of the five stages of faith, and the 5th of the five stages of practice both have to do with perfecting wisdom and attaining buddhahood. “Realizing with deep faith the truth expounded by the Buddha” means to know what the Buddha knows, to be as wise as the Buddha; and “to perfect one’s practice of the six perfections” likewise includes perfecting wisdom.
So these are the first categories that Nichiren is dealing with in “On the Four Stages of Faith and the Five Stages of Practice.” But then he moves into a discussion of another T’ien-t’ai set of numbers, the six stages of practice also known as the six identities. These describe the practitioners growing identification with and realization of buddhahood. They are as follows:
1. stage of being a buddha in theory
2. stage of hearing the name and words of the truth
3. stage of perception and action
4. stage of resemblance to enlightenment
5. state of progressive awakening
6. stage of ultimate enlightenment
Nichiren wonders how the four stages of faith and five stages of practice in chapter 17 of the Lotus Sutra that describe the merit of those who take faith in the Lotus Sutra corresponds to the six stages of practice. He states that the T’ien-t’ai patriarchs had different opinions, but Nichiren opts for the version that equates the first stage of faith (in the four stages of faith) and first stage of practice (in the five stages of practice) with the second stage of the six identities – “hearing the name and words of the truth.”
Now, obviously, we are living after the lifetime of the Buddha. So it is the five stages of practice from chapter 17 that really apply to us. And since the practice of the six perfections (which includes precepts and meditation) isn’t mentioned until the 4th and 5th stages, he concludes that a beginner who is first rejoicing at hearing the sutra should not be concerned about them. And that faith should substitute for wisdom at this stage of practice, which also equates with the 2nd stage of identificaton of the Buddha – which is only “hearing the names and words of the truth” and not yet a stage of disciplined practice which begins at stage 3 with “perception and action” (which is about meditative introspection).
Nichiren then discusses how the practice of the six perfections is restricted to those at the lower 3 of the five stages of practice. I really don’t think the word “restricted” is warranted here as the sutra does not say that one should not practice them. It does say that the merit accrued from a single moment of faith and rejoicing far surpasses the practice of the first 5 of the 6 perfections, with wisdom (buddhahood itself) being excepted. But chapter 17 does say that it would be even more wonderful if the practitioner also engaged in the six perfections. It is very clear about this. The T’ien-t’ai commentaries that Nichiren next cites, however, divide the passages of chapter 17 up into these categories whereby the practice of the six perfections only develops later. Therefore, beginners should not be concerned with them and should focus only on the single moment of rejoicing. Nichiren then discusses the great amount of merit involved in just that – focusing on the single moment of faith and rejoicing which is expressed through Odaimoku.
Nichiren does not say, however, that one should never progress beyond this initial stage. Nor does he seem to be saying that one should avoid the meritorious qualities of the six perfections and eightfold path, that would not make sense at all. Rather, he seems to be warning beginners not to get involved in perfectionism and the formalization of the eightfold path and six perfections. Instead, he seems to be advocating a first things first approach – and the first thing is to cultivate genuine faith – not blind belief, but trust and confidence in the Wonderful Dharma and our own ability to live in accord with it. All else will follow from that. When we are firmly rooted in faith, then we may progress to the next stages of the five stages of practice and consequently advance in the from stage 2 to stage 6 of the six stages of pracctice (aka six stages of identity). If Odaimoku is as efficacious as Nichiren claims in the rest of “On the Four Stages of Faith and Five Stages of Practice” then wouldn’t it be strange if we did not mature and develop in our practice?
And yet, I would add this – I think that the Odaimoku as our primary practice can itself carry us all the way through. One may or may not adopt a program of self-conscious cultivation of particular meritorious qualities, but I think that if our practice of Odaimoku matures than those qualities will become manifest in our lives. We will find ourselves becoming generous, self-disciplined, patient, full of energy, centered and at peace, and wise. If not, then our practice is not bearing any fruit.
But what Nichiren is presenting us with is a form of Buddhism that has just one essential point – expressing our faith in the process through Odaimoku. Other than that – there are no formalities that must be observed other than this. On the other hand, each person may find the need to grow in different ways as their Odaimoku practice leads them. Some may feel a need to be more self-disciplined. Some may need to make an effort to be generous and more concerned with others. Some will want to take up various regimes of mental and bodily training and cultivation like jogging, martial arts, yoga, meditation, and so on. This is not to show a lack of faith in Odaimoku, but rather is an expression of the way each of us grows, develops, and challenges ourselves. It can all take place in the context of the primary point of faith in Namu Myoho Renge Kyo.
So what I see in “On the Four Stages of Faith and the Five Stages of Practice” is not a limited and reductionist approach to Buddhism, but rather an open-ended one. It points out the importance of establishing faith as the initial and primary point – but from there each person will grow into the full meaning of that as appropriate to them. Each person will express the spirit of Odaimoku in accord with their own talents, proclivities, and challenges and that is as it should be, instead of a one size fits all restrictive formal practice.
Now I want to address the issue of Sudden Enlightenment and Gradual Practice. Throughout “On the Four Stages of Faith and the Five Stages of Practice” Nichiren speaks of his disciples as like a baby drinking milk and benefiting even without understanding or they are like an infant emperor or a newly born dragon. The idea is that all the faculties are there – they just need to mature and develop. So it seems like Nichiren is saying that hearing the Lotus Sutra and accepting it is to realize and accept that we are essentially buddhas. But Nichiren does not seem to be saying that we are mature or fully grown buddhas. This is in accord with what is written in the 3rd chapter of the Sutra of Innumerable Meanings which is the opening part of the Threefold Lotus Sutra. For the sake of comparison and consideration I would like to share a passage about Sudden Enlightenment and Gradual Practice from Chinul (1158-1210) a near contemporary of Nichiren who was a Buddhist teacher in Korea. This is from his “Secrets of Cultivation the Mind” as translated by Thomas Cleary in the the anthology “Minding Mind: A Course in Basic Meditation”:
Question: You say that the two categories of sudden enlightenment and gradual practice are guidelines followed by all sages. If enlightenment is sudden enlightenment, what is the need for gradual practice? If practce is gradual practice, why speak of sudden enlightenment? Please explain the meanings of sudden and gradual further, to eliminate remaining doubts.
Answer: As for sudden enlightenment, as long as ordinary people are deluded, they think their bodies are material conglomerates and their minds are random thoughts. They do not know that inherent essence is the true body of reality. They do not know that their own open awareness is the real Buddha. Seeking Buddha outside of mind, they run randomly from one impulse to another.
If a real teacher points out a way of entry for you, and for a single instant you turn your attention around, you see your own original essence. This essence originally has no afflictions; uncontaminated wisdom is inherently complete in it. Then you are no different from the Buddhas; thus it is called sudden enlightenment.
As for gradual practice, having suddenly realized fundamental essence, no different from Buddha, beginningless mental habits are hard to get rid of all at once. Therefore one cultivates practice based on enlightenment, gradually cultivating the attainment to perfection, nurturing the embryo of sagehood to maturity. Eventually, after a long time, one becomes a sage; therefore it is called gradual practice. It is like an infant, which has all the normal faculties at birth, but as yet undeveloped; only with the passage of years does it become an adult.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.17/10/2013.THICH CHAN TANH.THE MIND OF ENLIGHTMENT.