This is taken from Page 3 of the June 1, 2017, Nichiren Shu News, which is published by the Head Office of Nichiren Shu Buddhism and the Nichiren Shu Overseas Propagation Promotion Association (NOPPA).

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EDITOR’S NOTE: This article is the second in a series of translations and explanations of the Lotus Sutra and Nichiren’s writings made by Bishop Senchu Murano. It has been published before in Nichiren Shu News, but we are printing it again now for our newer readers.

Bishop Senchu Murano, Head Priest, Myochoji Temple, Kamakura

The reality of all things, Shoho Jisso, is analyzed into ten suchnesses, or nyoze, in Chapter 2 of the Lotus Sutra. Tendai interpreted “all things,” shoho or sarvadharma in Sanskrit, as “living beings” when he explained the ten nyoze as follows:

Nyoze-so: All living beings are different from each other in appearance such as they are.

Nyoze-sho: All living beings are different from each other in nature such as they are.

Nyoze-tai: All living beings are different from each other in physique (entity) such as they are.

Nyoze-riki: All living beings are different from each other in power such as they are.

Nyoze-sa: All living beings are different from each other in action such as they are.

Nyoze-in: The present conditions of various living beings are the cause of their variety of future conditions as they are.

Nyoze-en: The present environments of various living beings are the cause of their variety of future environments as they are.

Nyoze-ka: All living beings are different from each other in their present conditions such as they are because their present conditions are the effects of past activities, which were different from each other.

Nyoze-ho: All living beings are different from each other in their rewards and retributions such as they are because their past activities in their past environments were different from each other.

Nyoze-hommatsu-kukyo-to: Not-withstanding all these differences, all living beings who are investigated here in regard to the first nyoze through the ninth and last nyoze, are equal to each other such as they are after all.

Leased a new 2017 Chevy Volt the other day and took it down to the Sacramento Nichiren Buddhist Church to take advantage of the opportunity to have the car protected by Ven. Kenjo Igarashi. After completing the ceremony, Rev. Igarashi said to me, “Along with your religious piety, you are now 100% protected.”

I’m not a big fan of Facebook. I participate in order to distribute the content of this website. It’s automatic. I hope people appreciate what’s offered. But when I go to Facebook and view my newsfeed, I feel as if I’m being forced to rummage around in a pile of discards as I search for the buried gem. Still, gems do exist.

I have copied one such gem below in order to save it for future reference.

The Twenty-Eight Unique Concepts of Lotus Sutra
法華経28個獨特的概念 – 英文版

This post is largely inspired by a Buddhist whom had posted an article about 28 main differences between Buddhism and other religions. I wish not to discuss the correctness of that article but it is interesting to note that some points are in contrary to what Lotus Sutra has taught. I have no idea why would a proclaimed Lotus Sutra Practitioner, supposedly a practitioner of the Lotus Sutra, have shared that.

Since the Lotus Sutra also happens to have 28 chapters, I thought of gathering and sharing 28 concepts that are taught in the Lotus Sutra that are unique and stands out from the Buddhism that is commonly known.

1. Sakyamuni Buddha has been commonly taught as a Teacher in Buddhism, sometimes also taught as being a mere mortal too. In Chapter 3 of the Lotus Sutra, it is revealed that the Buddha plays three important roles in our spiritual life. He is our Sovereigner, our Father and our Saviour. The Buddha’s description as our Father are also found in Chapter 2, 4 and 16 of the Lotus Sutra. This shows that the Lotus Sutra teaches that we have much closer relationship with the Buddha than most Buddhists thought.

2. Dharmakaya, a concept that is commonly accepted in Mahayana, describes as the unmanifested, inconceivable, a state which all Buddhas will return to after their dissolution. However, in Chapter 11 and 16, it is understood that the Dharmakaya is Sakyamuni Buddha Himself and not a separate entity. This gives rise to the concept and understanding that Sakyamuni Buddha is the Eternal Buddha.

3. Buddhism in general likes to teach that the Sakyamuni Buddha was a mere human that became Enlightened through six years of practice and is His final realization. However, in the Lotus Sutra, it is taught that this is an expedient mean in introducing Sakyamuni Buddha in this world when in fact He is the Eternal Buddha.

4. In Buddhism, it is also taught that Sakyamuni Buddha had spent three asamkyha time to achieve Buddhahood and enter His final dissolution. However, it is taught in Chapter 16 of the Lotus Sutra that Sakyamuni Buddha had spent on perfecting His Bodhisattva path is the multiply of His lifespan. This paradoxical concept teaches two important things: firstly, the concept of Eternal Buddha, and secondly, that the Sakyamuni Buddha remains active in His Bodhisattva vows. This leads to the active type of Bodhisattva practices that the Lotus Sutra is teaching.

5. In Buddhism, the 3 common groupings are Theravada, (Chinese) Mahayana and Tibetan Buddhism. These are segregated by regions and by latter Buddhists. Whereas in the Lotus Sutra, the Buddha segregated practitioners in terms of their spiritual achievements – Arahant, Pratyekabuddha and Bodhisattva; in which, the earlier 2 achievements are part of the Bodhisattva paths. That means, the Buddha ever had one goal in mind, to bring everyone to His level, the Buddhahood and nothing inferior.

6. When you mention Lotus Sutra in Buddhism, it is not uncommon to realise that most Buddhists only heard of Chapter 25 of the Lotus Sutra. This can be understood that this is because Guanyin (Avalokitasvara) is widely loved and accepted in the Chinese Buddhist community, however, Guanyin is not the protagonist of the Lotus Sutra. The protagonist in Lotus Sutra is the Eternal Buddha identified as Sakyamuni Buddha. This is highlighted in Chapter 25 when an offering was made to Guanyin and he declined. The offering was later accepted under the instruction of Sakyamuni Buddha for the benefit of the audience. Guanyin followed the advice in receiving the offering and redirect the offering to Sakyamuni Buddha and Many-Treasure Stupa.

7. In Buddhism, there were people who cited a portion in Chapter 2 and deliberately twisted its meaning to teach that Lotus Sutra supports the recitation of a particular buddha in some faraway place. This is very untrue. A careful study of that portion actually meant that a sincere verbal veneration to any buddha instead. However, understanding the essence of Lotus Sutra would allow one to know that all buddhas are manifestation of the Eternal Buddha and that, in portion, in its most profound meaning means a sincere verbal veneration to Sakyamuni Buddha.

8. Contrary to what Buddhism teaches in general that the Buddha had entered Parinirvana, it is taught in the Chapter 16 of the Lotus Sutra that the Buddha had not really entered Parinirvana. Instead, He is often here and in other worlds, to preach the Dharma.

9. While Buddhism general teaches self-reliance, the Chapter 16 of the Lotus Sutra teaches that we can connect to the essence of the Eternal Buddha by practicing the various virtues in the Lotus Sutra, having a gentle mind and being a person of integrity.

10. Buddhism in general teaches that our world is full of sufferings and in Mahayana Buddhism these days, it encourages people to aim to go to some faraway purelands after one’s demise. The Buddha taught in Chapter 16 of the Lotus Sutra that our world is pure but we fail to see it otherwise out of fear and dissatisfaction. This is important because this points that the Buddha is teaching the power of living in the present by acquiring the correct perspective instead of lusting what is going to happen after your demise of this life.

11. Buddhism often teaches people to practice non-detachment. This is easily overcome by asking them to detach their possessions and assets and give them to you. The Lotus Sutra does not have this problem.

12. In Buddhism, it is often taught that you must undertake practices over long periods of time to attain some sort of spiritual progressions, however, in Chapter 2 of the Lotus Sutra, there are descriptions on various acts, there is one as trivial as like a child’s play, that equates to the accomplishment of Buddhahood. This is related to the concept of Grace and how the Eternal Buddha had already laid the path before us.

13. In Buddhism, it is taught that everyone has the potential to become a buddha. In Lotus Sutra, this potential is embedded in us by the Eternal Buddha. This also leads to the concept of Grace.

14. The concept of karma that is often mistaken as a simplistic reaping what you sow is replaced in the Lotus Sutra by the teachings of the Ten Suchness in Chapter 2. It is meant to equip Lotus Sutra practitioners a more holistic way in viewing and understanding the nature of an incident, rather than simply using karma as a reason or excuse for the good and bad things that happen to them.

15. Buddhism in general teaches that worshiping the Buddha’s relics is a way of commemorating Buddha and also symbolizes the presence of the Buddha. However, according to Chapter 10 of the Lotus Sutra, you need not house or worship relics anymore as any place that preaches, reads, recites, writes and safekeeping the scripture of the Lotus Sutra represents the full presence of the Buddha.

16. In Buddhism, it is common that the teaching role is often done by monks (or nuns). Laymen teachers is a minority and still expected to prostrate to the monks (and nuns). In Chapter 10 of the Lotus Sutra, the Teachers of the Dharma can be either laity or clergy, so long that person understands that Lotus Sutra and meet the requirements as stipulated, that means, in theory, it is possible for a monk (or nun) to prostrate to a laity too.

17. Buddhism in general believes that a person can make merits by offering alms to monks (or nuns). This is due to the belief of assuming a higher spiritual authority due to identity. The stark difference in Lotus Sutra is the actual conduct, that one can accumulate merits by making offerings to a laity Dharma Teacher provided that this laity fulfil the three requirements of the Teachers of the Dharma and is really teaching the essence of the Lotus Sutra.

18. In Buddhism, there is a teaching on the Five Unrepentant Sins and one gets to reborn into the avici hell realm for a very long time. Lotus Sutra is one of the few scriptures that talks about the eradication of such reborn if one chooses to accept the teachings of the Lotus Sutra. In Chapter 10 of the Lotus Sutra, not only was Devadetta liberated from avici hell, he also received the commission of his future attainment by the Eternal Buddha.

19. In Buddhism, there are still traditions and denominations that believes in esoteric practices and not surprisingly building cloud of mysticism around the practices. However, in Chapter 21 of the Lotus Sutra, the Eternal Buddha had already stated that the essence of the secret (or esoteric) has already been taught in the Lotus Sutra openly. There is no mysticism or any special and private initiation or empowerment like those you can find in Buddhism.

20. In Buddhism, especially the Chinese Mahayana tradition, it is commonly taught that hindrances and misfortunes in life are caused by beings that you have no idea how you had offended them in your previous existences. This is known as karmic creditors and they can manifest as difficult people in your real life or spirits that follow you for many lifetimes. The Lotus Sutra does not have this belief and understanding the Ten Suchness correctly, the concept of karmic creditors does not hold water.

21. Following the previous point, in Buddhism, if a person is believed to be plagued by karmic creditors, this person will be advised to perform varied rituals wishing to get forgiveness to move on in life. Relying on the essence of the Lotus Sutra, this may seem silly because no one can say for sure whether is a person plagued by spirits in the first place. Regardless, even if there is, the ideal way to help the estranged spirits is by undertaking the Five Practices of the Lotus Sutra.

22. While the front part of the Lotus Sutra (the expedient segments) also records exquisite or even extravagant material offerings to the Buddha, the best offerings to the Eternal Buddha as taught by the Lotus Sutra is none other than the Five Practice – acceptance and practice, read and recite, recollect correctly, study and practice, and writing.

23. In Buddhism, it is commonly taught that taking refuge with the Triple Gems as an indicator to be known as a Buddhist. In Lotus Sutra, the Triple Gems represents three spiritual ideals that one can rely on. Let us take a look on the definition of Sangha.
. Buddhism teaches that Sangha includes any monastic members but the Lotus Sutra meant the Bodhisattva-sangha as compare to mortal ones. This is still not as important and vital as maintaining one’s belief in the Eternal Buddha and connect to Him directly.

24. Buddhism in general considers temples to be properly built buildings that house statues or relics and probably be managed by monks (or nuns). In Lotus Sutra, in particularly Chapter 21, it is taught that a temple can be any place, from a laity’s house to the wilderness, if it houses the Lotus Sutra with the condition that the person dwelling there undertake the Five Practices said earlier. This place will also be which people attaining Enlightenment, teaching the Dharma and enter the Parinirvana.

25. In Buddhism, especially Chinese Mahayana and Tibetan Buddhism, there are mantras taught in their functional manner largely to either fulfill worldly wishes or assuming the mantras can promise some supernatural abilities. In Lotus Sutra, the Dharani Practices aims to strengthen and fortified a Lotus Sutra practitioner, especially the Dharma Teacher’s spiritual, mental and emotional well-being. A Lotus Sutra practitioner need not lust for good fortune of any sort because Chapter 17 to 19 had talked about it.

26. In Buddhism, bodhisattvas are worshipped for their different functions. By the essence of the Lotus Sutra, bodhisattvas are worshipped by having Lotus Sutra practitioners to follow their conducts and learning their traits.

27. In Buddhism, there are Buddhists who insist practicing compulsory vegetarianism, some to the extent of teaching that being a vegetarian can eradicate past karma. This is not a requirement in practicing the Lotus Sutra and hence do not regard a dietary observation can lead to supernatural results.

28. Buddhism across traditions believes that the next Buddha to be Matreiya Bodhisattva but a person who understands the Eternal Buddha as revealed in the Lotus Sutra will know that it is not.

Hope you enjoy!

Homage to Lord Buddha!

Link to Facebook post

Attended services at the Sacramento Nichiren Buddhist Church Sunday. After each service I take a photo of the flowers arranged by Rev. Kenjo Igarashi‘s wife, Nihoko. Periodically, Google likes to volunteer an enhanced version of the photo and that’s what I’ve got here. (Here’s the original.)

And flowers are one of the things I enjoy most about difference between Soka Gakkai (and by extension Nichiren Shoshu) and Nichiren Shu. I never could understand why offering flowers would be frowned upon. After all, offering flowers is one of the specific ways of showing faith in the Sutra of the Lotus Flower of the Wonderful Dharma.

Each week I offer new flowers. This week I got a little carried away.

Went to the Sacramento Nichiren Buddhist Church today. It was something of a pot-pourri of Buddhism.

The day began with the annual Hanamatsuri service. During the chanting of Odaimoku, the parishioners ladle sweet tea over a statue of baby Sakyamuni and then offer incense.

Following that Ven. Kenjo Igarashi performed his kaji kito blessing on each attendee. Normally this is a separate service held on the last Sunday of the month but Rev. Igarashi needs to travel to Japan and can’t hold the service next week.

And after all that we got to watch as Rev. Igarashi “purified” a parishioner’s new car. This particular member travels more than two hours to attend services so everyone agreed she needs all the protection she can get. I knew that Rev. Igarashi offered this but had never observed it. The ceremony involves many of the same tools used in the purification ceremony. In addition, uncooked rice and salt are tossed on the ground and water and saki poured around the car.

Finally we had a lunch prepared by the women’s club. In all, we had 24 diners, which is a nice size crowd.

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I’m going to finish with a short tale. It is the type of tale that might be put to use later as a lesson for something. For now, I just want to tell what happened.

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We have a new member, a woman who struggles financially. Each month she mails the church $20 in cash.

This woman was practicing Buddhism with Nichiren Shoshu for more than 40 years before joining our church. She is anxious to understand the differences between that sect and Nichiren Shu. Today’s Hanamatsuri service, for example, is the first she has participated in. Apparently nothing like that occurs at the Nichiren Shoshu temple in Pinole.

While riding to church today, she mentioned that she has been using stamps that feature prominent black history figures on the envelopes she mails to the church. She wondered if that was OK. Is there some prohibition about using such stamps for letters addressed to the church?

“Not that I am aware of,” I replied. “Why do you think it might be a problem.”

The woman explained that she received an envelope from the church and inside were generic postage stamps.

“Ahh!,” I said. “I’m certain that the stamps were not sent as a criticism. The priest appreciates that it costs you money to mail your money each month. He is offering the stamps as a gift to you.”

The woman was greatly relieved.

Personally, I was deeply impressed that Rev. Igarashi had done this. It is another of the many examples I’ve witnessed that underscore his care and concern for those he serves.

[Updated to include content from April 19, 2017, discussion]

For the past several Wednesdays I’ve been attending (online) Ryusho Shonin‘s lectures Historical Background of Standards and Rituals in Nichiren Shu. The depth of what we are studying is reflected in the excerpt from the Shutei Nichiren Shu Hoyo Shiki below:

The five characters of myo, ho, ren, ge, and kyo are the wondrousness that opens. The 28 chapters are the Dharma that is to be opened. That is why each phrase converges in the wonderful name. Each character is a true Buddha. Therefore, each of the 60,000 characters is the Dharma-realm. The virtues [of those characters] are mutually embracing with no increase or decrease. [Each character produces virtue just as] the wish fulfilling jewel constantly rains down many other jewels. Even one jewel is enough, while 10,000 jewels are not too many. No matter the quantity what is produced is sufficient. You should know that each character and sound spreads throughout the Dharma-realm to propagate the Buddha’s teaching in the past, present, and future, bringing benefit to all beings.

This is the place of practice where the Three Treasures of ultimate truth and unseen beings who protect the Dharma now appear and accept our offerings. This land is the Buddha’s Pure Land of Eternally Tranquil Light. Our body is the awakened body of the uncreated three-bodies. The sutra that we are upholding is the objective sphere where all the Buddhas of the past, present, and future certify the Dharma. The thought that is rightly upheld is the mind-only Dharma-realm of three thousand worlds in a single thought-moment. Therefore, may each sound and each thought spread throughout the Dharma-realm, as offerings to the Three Treasures, contributions to all sentient beings, and adornments of the Buddha’s land that will equally benefit the natural spirits and other beings of heaven and earth inside and outside the place of practice and also the good men and women who are seeing, hearing, and enjoying them. This virtue will be limitless.

This is the place of practice where the Three Treasures of ultimate truth and the unseen beings who protect the Dharma now appear and descend to this place. They see us clearly with the light of their wisdom. This place of practice where we are is the Pure Land of Eternally Tranquil Light. This present form-body is the awakened Dharma-Body. The sutra that we are upholding is what all Buddhas certify as the Dharma. The thought that is rightly upheld is the entire Dharma-realm. May each sound and each thought and all the virtues spread equally to adorn the Buddha’s land as offerings to the Three Treasures and contributions to all sentient beings. May awakening spread everywhere manifesting its light. May all the natural spirits, other beings, and the four kind of devotees in this world, those who are far and near, inside and outside the place of practice, throughout heaven and earth, and those who have a relationship with the Dharma and are seeing, hearing, and enjoying it receive conspicuous and inconspicuous benefit equally and limitlessly.

The schedule of lectures can be found in the Myoshoji calendar.

Attended the Sacramento Nichiren Buddhist Church service on April 9. In a addition to the regular service, 35-day prayers were said for a member of one of the church’s founding families. This was also the one-year anniversary for my wife’s mother’s death and memorial prayers were said for her. My wife and son both attended.

During Ven. Kenjo Igarashi‘s sermon, he told the story of a modern-day priest in Japan who was publically bemoaning that his temple didn’t have enough members to make it financially viable. Financial viability has been something of a personal concern for me as a member of the Sacramento Nichiren Buddhist Church because a bunch of church maintenance needs have all come due at the same time.

Rev. Igarashi said he read a newspaper article by the priest. Priests in Japan, he explained, have a difficult time, especially in the rural areas where young church members have moved to cities leaving fewer people to care for the church. Rev. Igarashi admitted he couldn’t relate to the troubles of a minister’s life in Japan because he has been preaching in America “for a very long time.” (He left Japan for training in Los Angeles in the 1970s, moved to San Francisco for a period and took over the duties in Sacramento in 1986.)

The priest in Japan was bemoaning that with fewer than a thousand members it is very hard to maintain the church. In reading this, Rev. Igarashi thought about our church. “How many people support the church? Only 20 or 30 people do. So if we were in Japan, it would already [have closed.]”

Rev. Igarashi pointed out that the priest in Japan was not of the Nichiren faith. The priest was finding it very hard to manage with only 100 members, surviving on memorial and funeral services. The priest said he needed a minimum of 300 members.

“This idea is completely different for me because church business is not like ordinary business, about making money,” Rev. Igarashi said. “Most important is faith. We have Nichiren Buddhism faith. Only Nichiren Buddhism faith support temples, not money. If only money supports this church [it would have already closed.] But everyone who attends this church has firm faith and that is why faith maintains our church.”

For Rev. Igarashi, the plight of the priest in Japan is completely foreign.

“Nichiren Shonin gave me this place for my practicing, the chanting and preaching, everything. Nichiren Shonin gave me this place. Therefore, I have to support this temple until I retire. But if I retire I would worry about this church. Some minister told me, ‘Rev. Igarashi do not worry. If you retire you do not care about your church.’ But I’m not [like that] because Nichiren Shonin gave me this place for my practicing.”

Rev. Igarashi underlined that he considers himself a member of the church as well.

Bottom line: “Only religious piety supports our church and keeps up our church and spread Nichiren Buddhism and try to save other people not by ourselves. If you understand the meaning of Nichiren Buddhism, you have to try to teach other people and save their spirit too.”

The effort to save other people, to act beyond one’s one happiness, is the true Nichiren Buddhism, he said.

“If members want to practice Nichiren Buddhism and try to study Nichiren Buddhism and the Lotus Sutra, then we can keep our church,” he said. “Only religious piety support our church, not only money.”