Reverend
Cho’on Shiba
Chief
Priest, Myoshinji Temple
Good
morning everyone. Today, on this occasion of the monthly sermon in
honor of the Daishonin, I extend my sincere appreciation to all of
you for your attendance and for being able to recite the sutras and
chant daimoku together with you, in our expression of gratitude to
the Daishonin and the Gohonzon. I extend my heartfelt appreciation to
all of you.
In
addition to my sincere gratitude to the Gohonzon, I have offered my
heartfelt prayers for all of you present today to redouble your faith
and for you to enjoy continued good health and happiness.
The
lifetime teachings of Shakyamuni, presented over a period of fifty
years, were structured over the course of his life and were
characterized by systematic order and thorough doctrines. What kind
of order was used to structure these teachings? In my sermon today, I
will explain Shakyamuni’s doctrines that spanned 50 years, by
classifying them into 5 periods.
It
would seem reasonable that, since Shakyamuni was enlightened to the
teachings of Buddhism, he should have expounded the essential truth
of his ultimate enlightenment, from the very beginning. However, in
an effort to enable even the common mortals to easily understand the
teachings, he began by first expounding simple theoretical
illustrations (expedient teachings), so that he could prepare and
develop the capacities of the people to understand them. Then, he
gradually introduced increasingly profound doctrines in systematic
fashion. For example, if you suddenly fed solid food to an infant,
the baby would suffer from indigestion and fall ill. Moreover, if you
presented a college lecture to kindergarteners, you would be
bombarded by a succession of yawns and cause the children to engage
in mischief.
Thus,
Shakyamuni spent 42 years expounding expedient teachings and
preparing his listeners, so that they would be able to embrace his
doctrines. He waited for the capacities of the people to finally
mature, and he ultimately expounded to them the great truth, based on
the correct understanding.
As
the saying goes, “So many men, so many minds.” The original
capacities of the people were not uniform. Moreover, their capacities
changed according to the times. In devising ways to teach the people,
Shakyamuni kept this point in mind as he devised ways that were
appropriate for their current capacities.
What
kind of order did Shakyamuni establish to present his teachings? He
first divided the doctrine into 5 sections and developed an order for
expounding them. The first period was called the Kegon; the second
was the Agon period; the third was the Hoto period; the fourth was
the Hannya period; and the fifth was the Hokke period.
These
represented the order that Shakyamuni used to expound his sutras.
Each of these categories indicated the representative sutras of each
respective period and the order of the level of profundity of the
doctrines.
The
teachings that were categorized into these five periods represented a
developmental tendency for increasing profundity, similar to the
advancement seen in the materials from elementary school to middle
school and from high school to college. The ultimate teaching at the
end represented the essential core of Buddhism. Thus, it is only
reasonable to assume that Buddhism would be a singular religion.
However, numerous sects developed because they were based on the
partial teachings of these five respective periods.
Accordingly,
the sects that were founded on the early sutras were characterized by
immature doctrines and, depending on the sects, there were great
doctrinal discrepancies among them. Unfortunately, even to this day,
since the people are ignorant, they believe that the expedient
teachings presented by the priests of these sects represent the
entirety of Buddhism.
Next,
I will describe the teachings of the five periods. Let us investigate
which sects were established and what were the sutras on which those
sects were based, and let us evaluate the doctrines. Before we do
this, I would like for you to first understand the three periods of
the Former, Middle and Latter Days of the Law. Shakyamuni presented a
view of the tendency of human behavior following his death, and he
outlined the conditions of the propagation of Buddhism in the
Daishutsu Sutra, by dividing that period into increments of 500
years.
The
first 500 years following the death of Shakyamuni were referred to as
the age of enlightenment (gedatsu kengo). The people of this era
possessed minds that were characterized by extreme
straightforwardness and honesty. They obediently practiced the
teachings of the Buddha. Even though they practiced the doctrines of
Hinayana Buddhism, they were able to distance themselves from
hardships and suffering.
The
next 500 years were called the age of meditation (zengo kengo).
During this period, people were able to achieve benefits and attain
enlightenment by practicing meditation. These two 500-year periods –
that is, the 1,000 years following the passing of Shakyamuni – were
classified as the Former Day of the Law (shoho).
The
third 500-year period was called the age of reading, reciting and
listening (dokuju tamon kengo). During this age, people were able to
achieve benefits by engaging in activities such as reading and
listening to the sutras. The 500-year period following this was known
as the age of building temples and stupas (tazo toji kengo). During
this time, people achieved benefits by constructing temples and
stupas. These two 500-year periods together, making 1,000 years, were
referred to as the Middle Day of the Law (zoho).
The
fifth 500-year period was known as the age of conflict (tojo kengo)
and the eclipse of the Pure Law (byakuho onmotsu). The time following
this period, including these 500 years, was referred to as the
eternal Latter Day of the Law (mappo). During this age, evil
ideologies arise in utter confusion. The hearts and minds of people
are thrown into a chaotic state. Wars and other forms of conflict
occur frequently; and the power of Shakyamuni’s Buddhism wanes.
Thus,
the tendencies of humans change according to the times. Shakyamuni,
therefore, instructed that the teachings that were expounded must be
appropriate for the times.
Now
I will focus on each of the five periods. You may wish to refer to
the diagram,
which has been handed out.
The
Kegon period
The
Kegon period, the first in this categorization, represented the
initial teaching of Shakyamuni. This Kegon period denoted a sermon
that lasted 21 days. The sutra that resulted from this sermon was the
Kegon Sutra. For this reason, this period was called the Kegon
period.
The
Kegon sermon was characterized by an advanced teaching. Thus, the
bodhisattvas, who possessed superior capacities, were able to attain
enlightenment as a result, but those in the two vehicles of Learning
and Realization and those in the lesser life conditions were not able
to understand this teaching in the slightest.
When
Shakyamuni initially commenced his instruction of Buddhism, he tested
the capacities of his listeners to see to what extent they were
capable of comprehending his teachings. Moreover, by denouncing
Brahmanism, which was influential at that time in India, he presented
a teaching that was extremely advanced.
For
these reasons, Shakyamuni’s initial teaching represented a high
level of sophistication. However, in the Kegon period, Shakyamuni did
not reveal his ultimate teaching to which he was enlightened.
The
Agon period
The
Agon period referred to the 12 years during which Shakyamuni
expounded the Hinayana teachings. The Buddha’s objective was to
cause all people to equally achieve enlightenment. When he presented
the aforementioned Kegon Sutra, no one other than the bodhisattvas
was able to understand his teaching. Thus, in the Agon period, he
entirely changed his method of instruction and started by expounding
the most elementary doctrines, to bring satisfaction to all people.
The representative teachings of this period were the Agon (or Agama)
sutras. Thus, this was called the Agon period.
The
essential issue that was expounded during this time was meditation.
In other words, this period represented the achievement of a state of
mind that was characterized by tranquility and devoid of
insignificant thoughts. According to the Agon teachings, such an
achievement enabled one to separate himself from the earthly desires
associated with sight and thoughts and to achieve enlightenment.
What
came about as a result? Those in the life conditions of Learning and
Realization, who were able to understand the Agon sutras, believed
that these represented the ultimate, supreme doctrines, and they
enthusiastically practiced them with the entirety of their individual
bodies and minds. The practice, however, functioned only to benefit
themselves. There was nothing about the Agon sutras that taught the
salvation of others. As a result, many people found themselves
trapped in a state of self-satisfaction in which they felt that they
alone understood the teachings.
Various
sects, such as the Kusha, Jojitsu and Ritsu, were based on these Agon
sutras. Today, virtually all of these sects remain only in nominal
form.
The Hoto period
The
third period, the Hoto, lasted 16 years. The title “Hoto” is
composed of the character for “ho,” which means “wide and
expansive,” and the character for “to,” which signifies
“equality and uniformity.” It described the notion of widely and
prolifically expounding the teachings and causing the people to
listen to them.
Shakyamuni,
in an effort to make people aware that the Agon sutras, which he had
expounded previously, were temporary, expedient teachings, set forth
to reveal numerous doctrines – such as the Jinmitsu Sutra, Amida
Sutra, Dainichi Sutra, Kongocho Sutra and Soshiji Sutra – and they
were broad and far-reaching. These teachings were collectively
labeled the Hoto sutras.
The
Hinayana doctrines were expounded previously, during the Agon period.
As a result, those in the two vehicles of Learning and Realization
entertained the arrogant notion that they had mastered Buddhism.
Since there was an increase in the number of people who embraced the
arbitrary, self-serving idea that enlightenment can be easily
achieved through self-driven practice, the Buddha expounded the
concept of rebirth in the Pure Land through an externally-driven
practice. By so doing, the Buddha sought to correct the trend
manifested in the self-driven practice. This point represents the
unique characteristic of the Hoto period
Thus,
during the Hoto period, the Buddha presented his teachings while he
corrected the trend in the self-serving ideas that prevailed. We must
take note here that, when the Buddha described the realms of the
various Buddhas and bodhisattvas – such as, Bodhisattva Miroku and
Amida Buddha –, he did so to emphasize the fact that these Buddhas
and bodhisattvas ultimately achieved their respective positions as a
result of exerting a great deal of effort and proceeding forth in the
performance of difficult practices, which words alone cannot
adequately describe. In other words, the essential objective of
achieving enlightenment is not only the performance of the practice
for oneself. He emphasized that it is essential to believe in the
benefits of the Buddha. Thus, he expounded that, by believing in the
Buddha, one can achieve enlightenment following death, which is
characterized by that person’s passage into a special realm called
the Western Pure Land Paradise.
In
this way, it is apparent that Shakyamuni tried to gradually lead the
people from the expedients to the true teaching.
Among
the sects that adhered to the doctrines of the Hoto period are the
Hosso, Jodo, Zen and Shingon sects. All of these sects centered their
beliefs on the doctrines that were revealed during this time.
The Hannya period
The
Hannya period referred to the 14-year span of time, when Shakyamuni
expounded the Hannya sutras.
The
term “hannya” signifies wisdom. It denotes the pure wisdom of the
Buddha. Previously, in the doctrines expounded by the Buddha during
the Hoto period, he corrected the flaws contained in the Agon period
teachings and proceeded to present an increasingly profound
explanation of the doctrines. Among the listeners, there were those
who were completely taken by the realm of Amida Buddha and the
Western Pure Land Paradise, which the Buddha had only expounded as an
expedient teaching, and those listeners upheld an extreme view that
shifted their dependence entirely on externally driven phenomena, in
which they proclaimed that it was more important to be able to go to
the Western Paradise after their death than to perform one’s own
Buddhist practice in the present. Thus, the Buddha emphasized here
that what is most important is not an essential determination that is
externally driven or self-driven; the most essential element is the
wisdom of the Buddha.
In
this way, Shakyamuni continued to correct the shortcomings of the
previous doctrines and adjust the capacities of the people, until he
ultimately expounded the Lotus Sutra, the essential doctrine of
Buddhism and the true purpose of his advent into this world.
The Hokke period
The
fifth segment, the Hokke period, represented the 8 years during which
Shakyamuni expounded the Lotus Sutra in the three assemblies in two
places (nisho san’e): at Eagle Peak (Ryojusen) and in the suspended
midair assembly (kokue). The phrase “three assemblies in two
places” (nisho san’e) signified the site where the Lotus Sutra
was presented in the form of a sermon. The ten chapters from the
introductory Jo chapter to the tenth Hosshi chapter were taught at
Eagle Peak. The twelve chapters from the eleventh Hoto chapter
through the twenty-second Zokurui chapter were presented, suspended
in midair. Then, the six chapters from the twenty-third Yakuo chapter
through the twenty-eighth Kanbotsu chapter were once again expounded
at Eagle Peak. Thus, the Lotus Sutra was taught in two places –
Eagle Peak and suspended in midair – and it was taught on those
three occasions. Therefore, the Lotus Sutra was expounded in the
three assemblies in two places (nisho san’e).
The
scriptures that were expounded during the fifth period, the Hokke
period, were primarily the Lotus Sutra and the sutra that preceded
it, the Muryogi Sutra. Following the Lotus Sutra was the Kanfugen
Sutra. Finally, the Nehan Sutra (Nirvana Sutra) was expounded at the
end to conclude the lifetime teachings of Shakyamuni, which spanned
50 years.
The
Muryogi Sutra was expounded as an introduction that preceded the
Lotus Sutra. Therefore, it was called the “Opening Sutra,” or
Kaikyo. It is essential to focus on the following passage from the
Muryogi Sutra:
In
the past, when I attained the Way, I sat in meditation under the
Bodhi tree and practiced for six years . . . I observed all phenomena
with the Buddha’s eyes and chose not to propagate the teachings.
Why did I chose not to do this? It was because I knew that the
capacity for yearning of all the people was not equal. Because their
capacity for yearning was disparate, I expounded the Law in various
ways. In expounding the Law in various ways, I have used expedients.
I have not as yet revealed the truth in more than forty years.
This
is comparable to the procedure in which scaffolding is first erected
before a building is constructed. This scaffolding is essential until
a structure is completed, but promptly thereafter, it becomes
unnecessary. In the same way that scaffolding is built, the Law was
expounded in various ways through the Kegon, Agon, Hoto and Hannya
sutras. Thus, the sutras expounded during the first 42 years merely
functioned like a scaffolding for a building under construction.
Taking this analogy a step further, the Lotus Sutra, which was
expounded thereafter, was none other than the actual structure that
was built within that scaffolding. This is why Shakyamuni stated in
the Muryogi Sutra that he had “not as yet revealed the truth in
more than forty years.” He further presented the following
instruction in the Hoben chapter of the Lotus Sutra: “You must
honestly discard those expedient teachings.” Thus, he announced
that people must honestly discard the entirety of the teachings
expounded during the more than 40 previous years, since those
doctrines all represented expedients. He further declared that the
people must uphold the teachings of the Lotus Sutra, which he was
about to reveal.
This
announcement caused tremendous commotion and perplexity among those
who had upheld Shakyamuni as the Buddha and who had earnestly
listened to him, as they strove to achieve enlightenment.
Shakyamuni’s
declaration that he had “not as yet revealed the truth in more than
forty years” represented a truly essential issue in the quest for
true Buddhism, since it marked a distinct separation in position
between the pre-Lotus Sutra teachings and the Lotus Sutra. It we do
not achieve a good understanding of this point in our study of true
Buddhism, we will end up with an erroneous interpretation, despite
our sincere effort to seek out Buddhism.
Accordingly,
Shakyamuni’s foremost objective was always to expound the essential
truth of Buddhism. However, he “knew that the capacity for yearning
of all the people was not equal.” Thus, through the Kegon, Agon,
Hoto and Hannya periods, he waited for the capacity of the people to
mature. It was thereafter that he expounded true Buddhism for the
first time.
Shakyamuni
was absolutely meticulous in the care and consideration he put forth
towards the people. However, there were 5,000 individuals with a
shallow grasp of his teachings, who arrogantly announced that they
had nothing more to learn since their practice heretofore had already
enabled them to achieve sufficient understanding. So saying, they
stood up and took their departure. Shakyamuni called these people
“the arrogant ones” (zojoman). These “arrogant ones”
(zojoman) refer to those who are cocky and conceited in spite of
their inexperience and lack of knowledge. After the departure of the
5,000, those who were left represented people with a mature capacity,
who eagerly sought to learn the truth. It was then that Shakyamuni
expounded the Lotus Sutra for the first time.
The
Lotus Sutra was, indeed, the true objective of Shakyamuni’s advent
into this world. Of the 84,000 Buddhist scriptures, this Lotus Sutra
represented the true teaching. The true intention of Shakyamuni, who
taught the expedients during the long period of 42 years, was solely
to meticulously prepare the people, through his great compassion, to
believe in and uphold the teaching of the Lotus Sutra.
Shakyamuni
taught that the Lotus Sutra, indeed, represented the fundamental
enlightenment of the Buddha and the true purpose for his advent into
this world. The Lotus Sutra signified a teaching that was directly
expounded according to the Buddha’s own enlightenment. It was,
therefore, called the “teaching according to (the Buddha’s) own
mind” (zuijii). Since the doctrines taught in the previous 42 years
were expounded according to the capacity of the people, they were
referred to as the “teachings according to others’ minds”
(zuitai).
In
this way, Shakyamuni taught the people for 50 years and ultimately
revealed the Lotus Sutra in an effort to lead them to enlightenment.
As I mentioned previously, however, the Latter Day of the Law was
characterized as the age of conflict (tojo kengo) and the eclipse of
the Pure Law (byakuho onmotsu). The power of the Lotus Sutra lasted
only for 2,000 years, through the Former and Middle Days of the Law.
The Latter Day of the Law rendered Shakyamuni’s Lotus Sutra
ineffective.
It
was at this point that Nichiren Daishonin, the true Buddha of the
Latter Day of the Law, made his advent into this world. He revealed
the Dai-Gohonzon of the High Sanctuary of True Buddhism, the true
purpose of His advent into this world.
In
the Lotus Sutra, Shakyamuni stated the following about the Latter Day
of the Law:
Following
my passing, during the last 500-year period, the Law will be
propagated throughout the world and will not cease to exist.
Furthermore,
he stated:
Like
the brilliant light of the sun and the moon that function to
illuminate all phenomena and remove all darkness, this person will
work in the world to destroy all darkness in the lives of people.
Thus,
Shakyamuni predicted the advent of Nichiren Daishonin, the true
Buddha of the Latter Day of the Law.
Shakyamuni
described the Latter Day of the Law as an age of conflict (tojo
kengo). In other words, it was a time of ubiquitous fighting. This
description was, indeed, the truth. There is a war that is currently
taking place and other unfortunate incidents occur one after another,
such as horrific crimes; accidents; distrust in politics; poor
economic conditions; education deprived of true substance;
destruction of the family through severance of the bond between
husband and wife and parent and child; children killing their
parents; parents killing their children – these despicable
conditions all represent manifestations of the life condition of
Hell. The chaos and confusion that exist in this world are all based
on the good and evil minds of the people who exist therein. The good
and evil minds of the people are determined by the correct religion.
For this reason, Nichiren Daishonin, in his treatise, “On Securing
the Peace of the Land through the Propagation of True Buddhism”
(Rissho ankoku ron), instructed that, if we seek to establish peace
and tranquility in the nation, we must first uphold the true religion
in our lives.
Heretical
religions and heretical doctrines represent the karmic causes that
will bring forth the destruction of Buddhism and the annihilation of
the nation. It is obvious that we will bring forth the karmic effect
of the destruction of our nation, based on the strict Law of Cause
and Effect, if we continue to escalate matters by amassing karmic
sins. All secular aspects of politics, economics, education and
culture sincerely seek to establish happiness and peace. Despite
these good intentions, we have reached a limit and find ourselves in
a stalemate. This is happening precisely because we fail to
understand the principle set forth by Nichiren Daishonin, the true
Buddha, in the Rissho ankoku ron.
Thus,
we must realize that we have a tremendous responsibility, as people
who are aware of the cause for these conditions. There are numerous
people who are completely trapped in their hardships and confusion,
writhing in pain and suffering and unable to escape such
circumstances. For the sake of these people, we must teach them even
a word or phrase of the one and only correct teaching of Nichiren
Daishonin.
The
following is an excerpt from the Hosshi chapter of the Lotus Sutra:
If
these good men and women, after my death, proceed forth even in
private to expound merely a single phrase of the Lotus Sutra, then,
let it be known that those who do so will immediately function to
serve the Buddha. They will be performing the Buddha’s deeds as his
agents. Indeed, they must go among the masses and widely teach them
about true Buddhism.
(Kaiketsu,
p. 321)
In
His gosho, “The Selection of the Time” (Senji sho), the Daishonin
wrote:
One
who wishes to study the teachings of Buddhism must first learn to
understand the time.
(Gosho,
p. 834, MWND-3, p. 79)
For
us, as members of the Hokkeko, now is, indeed, the time to perform
one shakubuku per person, following the directions of our High Priest
Nikken Shonin, as we exert our utmost efforts to actualize our
objective to at least double the number of friends with whom we share
a common bond as the Bodhisattvas of the Earth, who will congregate
forth together. It is essential, therefore, to endeavor to achieve
the solemn, magnificent manifestation of our great Buddhism and peace
and security of the nation based on true Buddhism.
I
ask each of you to establish a solid determination to perform
shakubuku on no less than six individuals, without fail, by the year
2009, six years from now, when we will celebrate the 750th
anniversary of the presentation of the truth through the writing of
the treatise, “On Securing the Peace of the Land through the
Propagation of True Buddhism” (Rissho ankoku ron). I would like to
conclude my sermon for today by sincerely asking you to persevere
forth throughout this year, “The Year of Great Aspiration for
Kosen-rufu,” to your heart’s content, based on your conviction
that you share a solid karmic bond with the Bodhisattvas of the Earth
and based on true unity characterized by different bodies but one
mind. Next month I would like to focus my sermon on the teachings of
the Lotus Sutra. Thank you for your kind attention.
