Differences in basic ideas between denominations

Good evening. Please listen to it as if it were just a monk's understanding.
The biggest difference from Christianity etc. is that “the teaching that humans become Buddhas and become close” is Buddhism. God wasn't born in human form. They're connected.
Also, when it comes to sects, I think it's okay to understand that “there are various ways to become a Buddha and get closer.” It seems that a long time ago, there were times when people thought of “piling up money.”
Just as each person has strengths and weaknesses, they have different abilities and personalities. But everyone has what it takes to become a Buddha. Although it has it, it requires various “suitable environments” for it to bloom. There is a method that suits each one. Have you ever heard stories about old monks walking across temples in search of their mentor? You can take on the challenge yourself, and there are times when the environment is ready before you know it.
If you climb on a path that suits each of you, the summit is the same. How about capturing it with that kind of image?

Please see ↓ for textbook denomination differences.
https://hasunoha.jp/questions/12156
This time (although I've worn it quite a bit), I put more weight on the idea and put it together.

It's a bit confusing when you take a close look at the differences between denominations, but they're fundamentally the same.
It starts from the premise of sects, but first of all, there is this way of thinking at the root of Buddhism.

☆ Everything has causes and effects, and this world is made up of “connections” like a web of cause and effect.
The fact that cause and effect are all connected means “one big one for everyone.” However, suffering occurs because I am who I am, and others think the wrong way of thinking with others.
Bullying, for example. I am me, and that guy is that guy, so it makes sense to bully him. But if it's “Everyone's the Big One,” then if he's sad, I'm as sad as myself. Bullying him (me) is an act of self-harm, so it's natural not to do it.

☆ Denomination paraphrases this “connection” from various angles.

・Esoteric Buddhism (Tendai sect & Shingon sect) → it expresses the connection between space and time with something like a layout plan called a mandala (mandala). I've listed various things comprehensively, but what really matters is connection.

・Zen (Soto sect & Rinzai sect & Obaku sect) → this world is directly connected. Even if you take one stone from there, there is a connection that has continued since the opening of the universe (I don't know what monsters are there), and as a result, it's like that.

・Jodo Buddhism (Jodo Sect & Jodo Shinshu & Ji Sect) → Everyone is connected by Amida's mercy. If you go with Namu Amida Buddha and Nembutsu, everyone can connect. Well, I'm going to do Namu Amida Buddha and Nembutsu with a feeling of gratitude.

・Nichiren sect → the most written thing about connection is the Lotus Sutra. The Lotus Sutra is so amazing! They write connections accurately, are easy to understand, and have power!

So the basic idea is the same, and as I increased the number of drawers according to the other person's point of view, the expressions became various different...

Well, in the end, it depends on the individual monk's understanding and way of thinking. Within each denomination, there are also revivalists and liberals, respectively. That area is the same for any group, isn't it?

　Even with the same thing, the way it looks is often different depending on how the light is applied to it.

I think sectarian differences are close to that. I'm a monk of the Soto sect. I understand the Soto sect to some extent, but I can't say that I understand all of the other denominations. Therefore, please excuse the fact that this would be a rough explanation.

The Soto sect values ascetic practices at monasteries (ascetic dojos). I wake up in the morning, wash my face, perform zazen meditation, perform morning duties at the main hall, recite sutras according to manners, eat meals using a special tableware called a responder, perform cleaning work, listen to lectures on Zen and Buddhism, serve a memorial service at the main hall, have lunch, do afternoon work, have dinner (called medicinal stone), do evening zazen, and when I finish, I go to bed. There are two positions when it comes to what to practice for.

As ⓵, Shikakumon. It is a position where an ordinary man (an afflicted person) controls his worries, practices repeatedly, and attains enlightenment.

As ②, Honkakumon. I am in a position where I awaken to Buddhism and practice ascetic practices precisely because I am already a Buddha. (There are various explanations around here. There may be objections from others.)

At first, Dogen Zenji worked hard on his training from the standpoint of ①. However, it is said that he studied in Song Dynasty and practiced ascetic practices under the head teacher Jojo Zenji at Tiento-ji Temple, and was in the position of ②. Whether from the standpoint of ① or from the standpoint of ②, it is important to follow the Buddhism that Buddha and people called ancestors have walked, earnestly work hard on ascetic practices, and walk in Buddhism. (There is also a character limit, so the explanation is pretty rough.)

What contrasts with this is the Jodo Shinshu sect, which was founded by Shinran Shonin. The Jodo Shinshu is in the position of “being led and saved by Amida Nyorai.” I practice ascetic practices such as kigyo and nembutsu, etc., but I place more importance on the belief that “I am saved by Amida Nyorai's original power” rather than ascetic practices. and I understand.

The teachings preached by Shakyamuni are the same. Different denominations are not different. However, as I mentioned at the beginning, the appearance and scenery look different depending on how the light is applied. Similarly, sectarian teachings also seem quite different depending on how the light is applied (how emphasis is placed). Expressions in language are also different. I hope you understand it that way.

Mr. L.M.

This is Kawaguchi Hidetoshi. This is my humble answer to the question.

To be honest, the reason why I was able to understand Buddhism in a systematic manner was due to Master Tsongkapa's “Bodhi Path Progressive Theory” and “Bodhi Dao Dai Dai”, which are discussed in an orderly manner while quoting Buddhist scriptures and treatises.

Since then, I've stopped thinking, “Even if the purposes and denominations are different, well, they're the same Buddhism, so it's fine to be together.”

“Even if the purpose and denomination are different, well, they are the same Buddhism, so it's fine to be together” only causes unnecessary confusion for beginners... or, in the end, they fall into misunderstanding, self-righteousness, and complacency and are not beneficial...

Anyway, in the case of Japan, depending on the denomination, the overall structure of Buddhism is quite difficult to learn.

If possible, if you can learn and practice all of the full Buddhist scriptures and the 84,000 teachings correctly, there is nothing better than that, but there are places where this is not quite the case.

So, after all, if you want to learn Buddhism in a systematic way, I would like to recommend Atisha Daishi's “Bodhi Dao Lantern Theory,” commonly known as “Ram Rim,” and “Ram Rim,” by Master Tsongkapa, who was active in the rise of Buddhism in India and Tibet in the 11th century.

Kawaguchi Hidetoshi Gassho

Did your father belong to the Soto sect? I'm a monk of the Soto sect.
Traditional Japanese Buddhism is called the “13 sects and 57 schools,” and each denomination has ancestors, sutras, and headquarters.
The Soto sect has a wonderful sutra called “Shushengi.” “Shushugi” means the fundamental meaning of Buddhism where people practice Buddhism and live their lives, and it is a sutra common to various denominations of Buddhism.
Among them, the first chapter in the synopsis says, “It is difficult (a) to gain (a) a person (ninjin), the value of Buddhism (O) and the value (rare) of Buddhism (O) is (rare), and now (we) Shukuzen (we) shukuzen (shukuzen) help (u) receive (u) difficult () difficult () () () () () () () () () () () () () () () () () () () It says “) Reri, good life (zensho) in life and death, and saisho (saisho) life (sho) should be possible.” In modern translation, “Being born as a human being is precious, and I can't measure how thankful I was to be able to receive precious Buddhism today. Everyone is born with a precious Buddha heart. That Buddha's heart is the preciousness of human beings and the root of conscience.” I am grateful to have been guided by Buddhist relationships, read “Shushengi,” and pray that you will not work (work) in Buddhism. Also, I will introduce recommended sites where the certificate of revision is posted. Soto Sect Tokai District Education Center (Zen Center)
http://soto-tokai.net/index.html
The meaning of the modern translation of Shushengi
http://www.geocities.jp/soleilmaster/syusyogi1.html
I think it's easy to understand. Also, the book “Sudden Beginning Buddhist Life” (publication: Pajirico KK), a monk of the Jodo Shinshu sect, easily explains the essence of religion and established Buddhism in Japan, so I think it can respond to requests. Used goods are sold at ¥88 on Amazon. Also, I think “How Do You Live?” (by Genzaburo Yoshino: Poplar Company) is a good book for children to understand Buddhism. 61 years ago, when I was in the first grade of junior high school, I received this book from my teacher and read it. It is explained in an easy-to-understand manner from the beginning of Buddhism that the beginning of Buddha statues began in the Gandhara region, etc.