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.
