Daily Care of the Gohonzon
The Meaning of the Water Offering the Offering of Flowers, Light, and Fragrance
For this month's 0ko sermon, I'd like to talk to you about the daily serving, or care, of the Gohonzon and the water offering and the offering of flowers, light, and fragrance.
1. Attitude in the Daily Serving of the Gohonzon
Observances such as the manner in which gongyo is performed, how the Gohonzon is enshrined, and our conduct in the presence of the Buddha are called kegi, or "observances for substantiating the Law." For brevity's sake, we can also refer to kegi as "observances or "formalities"; but you should bear in mind that these words are not superficial: they entail more than mere cursory gestures and formal procedures. Their siguificance is expressed by a number of time-honored adages among Nichiren Shoshu believers, such as "observances evince the Law taught by the Buddha" (kegi soka kehou), "formalities and the Buddhist Law are one" (kegi soka buppou), and "observances are synonymous with the Entity of the Law" (kegi soku hottai). This is because any Law or teaching must be accompanied by action; observances are the keystone of "propagation through the manner of practice" (goyoutai, fukyou) through which the Daishonin's teachings are substantiated (substantially, or tangibly, manifested) by way of our routine observances and conduct.
As Fifty-ninth High Priest Nichiko Shonin elucidates of Ninth High Priest Nichiu Shonin's Kegi Shou ("On the formalities of this school"):
"Practice of observances evinces one's faith.1"
This means that a person's conduct in the presence of the Buddha is a manifestation of that person's faith. He also says, in another writing on stories about Nichiu Shonin's lifetime 2, that "In this school, observances are paramount... 'Observances are paramount because, in this school, 'the formalities and the Buddhist Law are one'; so one must not acquiesce in the observances of heretical sects. Should one do so, one would be guilty of complicity." This passage is saying that inattentiveness for observances leads to a slovenly lifestyle, laxity of faith, and eventually disregard for the teachings.
From this we can see how important it is in our faith to learn the correct observances of Nichiren Shoshu. In the Touryuu Gyouji Shou, a chapter of his Rokkan Shou (Six-Volume Writings), Twenty-sixth High Priest Nichikan Shonin writes:
These many sects all take their name from the Master Nichiren, but none of their practitioners are really disciples of the Sage Nichiren, the founder of our school. Their doctrines are contrivances of their own; therefore they do not honor the traditions established by the Master Nichiren, and each follows for the most part its own preferences. Only our Fuji School carries on with the teachings established by the Founder Nichiren, thus the doctrines and observances of this school for the four hundreds years since this temple's founding, are precisely those set forth by the Master Nichiren. For this reason our morning and evening gongyo consists of recitation of only the two chapters [the Hoben and Juryo Chapters]. (Rokkan Shou, Taisekiji Edition, p. 193)
This all indicates the importance of what Nichiren Daishonin wrote in the Gosho, Establishing the Four Bodhisattvas as the Object of Worship: "Those who call themselves my disciples and practice the Lotus Sutra should all practice as I do" (Shimpen, p. 1370; MW-Ill, p. 298). Thus we must etch into our hearts the importance of submitting ourselves to his golden words and practicing the teachings and formalities as the Daishonin taught, observing and preserving them precisely and solemnly.
Now I'd like to turn to the matter of serving, or taking routine care of the Gohonzon. The original model for this appears in the Daibadatta Chapter of the Lotus Sutra, and tells of how one should continually remain at the Buddha's side and serve him, as exemplified by "collecting fruits, drawing water, gathering firewood, and preparing meals":
I offered him [the Buddha] anything he wanted. I collected fruits, drew water, gathered firewood, and prepared meals for him. I even allowed my body to be his seat. I never felt tired in body or mind. (Kaiketsu, p. 422)
In other words, caring for the Gohonzon is something you do without begrudging any effort; it is informed by incessant routine effort, as expressed in an old poem:
The Lotus Sutra All I have gained, I have gained through serving: Gathering firewood, picking vegetables, and drawing water.
Nikko Shonin and Nichimoku Shonin also set examples for us about how our attitude should be in taking care of the Gohonzon: Nikko Shonin stayed continually by the Daishonin's side to serve him, following him almost like a shadow; and Nichimoku Shonin is said to have developed a small depression in his head from carrying water he had drawn on his head to the Daishonin's hut at Mount Minobu. We should always remember that their attitudes in serving the Daishonin should be models for our own when we serve the Gohonzon.
This is further exemplified by an old Nichiren Shoshu saying, "Learn faith from Nikko Shonin; learn how to advance your practice from Nichimoku Shonin." This means that Nikko Shonin is our model for attitude in faith, and that we should look to Nichimoku Shonin to learn how to farther our practice. They both show us that nothing surpasses service to the Master on the way to becoming a Buddha.
Faith has always been the central creed of Nichiren Shoshu, and particularly doing gongyo and serving, or taking care of; the Gohonzon are the most flindamental of all fandamentally the very starting point of Buddhist practice. So, more than anything else, doing gongyo and taking care of the Gohonzon need to be done with an attitude of sincerely requiting our debt of gratitude to the Gohonzon.
In serving the Gohonzon, most important is a solemn attitude informed by a sincere wish to requite our debt of gratitude to the True Buddha and the recognition that we are in the presence of the True Buddha Nichiren Daishonin himself, the Teacher of the Buddhism of Planting in Mappo whose life is embodied in the mandala of Myoho:
They [priests of past ages] would place even the smallest offerings on the alter in the sight of the Founder's image and pay the utmost respect to the True Buddha as if he himself were there.3
Every morning, we clean the alter, offer fresh water, newly cooked rice, and greens; and at morning and evening gongyo, we light candles and incense to dignify the space in front of the Gohonzon. All of these acts are acts of offering. Even when you ring the bell, you should do so serenely and with sincerity not ringing it haphazardly- since you're making an offering of sound to the Gohonzon. Lighting the candles, too, is a means of offering light to the Gohonzon-it also signifies burning the conflision, suffering, and impurities in our hearts and kindling the flame of the Buddha's wisdom. And burning incense is an act of sincerely offering fresh, purifying fragrance to the Gohonzon.
In essence, we should "constantly accompany and serve" and "believe in and submit ourselves to" the Buddha by starting every day and finishing every day together with the Gohonzon in our homes, as the Daishonin teaches in the Ongi Kuden: "Morning by morning, awaken with the Buddha; night by night, retire with the Buddha" (Shimpen, p. 1749). This reiterates how doing gongyo daily, without missing a day, is the most important part of our practice. Isn't it wonderful to be able to live a life wrapped in the great compassion of the Gohonzon, as described by the sutra passage, "Living beings are enjoying themselves"4?
It is also said that "faith derives from dignifying." Our daily practice and the manner in which we carry it out are our means for maniftsting faith. Nichiko Shonin also wrote:
The "manner of practice" starts with drawing water, picking flowers [for offering] and vegetables [for the Buddha's meals], and gathering firewood and our other routine daily chores. The manner of practice is crucial to observances in this school; though we say faith first, practice second, study third, without practice there would be no way to bring faith forth, and all study would be futile. "Ushi Kegi Shou Chuukaiyou" ["Annotations to the Kegi Shou"], Fuji Shuugaku Youshuu, voL 1, p.121
2. Water
Water is so important to people that it's sometimes even referred to as "the mother of all life"; so the act of offering water to the Gohonzon first thing in the morning is very meaningfal. Water offered to the Buddha is call "aka" in Buddhism. This is a Sanskrit word that means "merit water."
Every morning, we set aside the first water out of the kitchen tap (traditionally, the first water drawn from the well) for offering to the Gohonzon. This water we offer to the Gohonzon immediately before doing gongyo, and then we take it down from the alter right before doing evening gongyo.
When you offer the water, first you put a leaf from the shikimi tree (an aromatic evergreen) into the vessel and pour the water over it. Then you put the water vessel up on the alter to offer it to the Gohonzon, kneel in an upright position, chant the Daimoku three times, and pray:
I offer this water in devotion to the Three Treasures of the Buddhism of Sowing and to expressmy gratitude for their beneficence, Nam-Myoho- Renge- Kyo. (Na mu Honmon Geshu Sampou, Houon Shatoku no on-tame ni, Nam-Myoho-Renge-Kyo.)
Lastly, ring the bell three times and chant the Daimoku three times again. The lid for the water vessel should be left off during the daytime. Place it on the cup after you've taken the water down in the evening.
This offering of water has a couple of other meanings, too. The most fandamental one the Daishonin states in the Heritage of the Ultimate Law of Life: "The fanction of water is to wash away filth and impurity" (Shimpen, p. 514, MW-I, p. 21).
Even if water itself is unclean, it's function is to purify and remove filth. This is analogous to the fanction of chanting Nam-Myoho-Renge-Kyo, which lets you remove the "filth" from your life by extinguishing your own bad karma and past slander. Another significance is that just as water flows from a high place downward to lower ones, the Buddha's compassion and mercy flows from the heights of the world of Buddhahood downward to equally benefit beings in the lower nine worlds.
3. Flowers, Fragrance, and Light
To dignify the space in front of the Gohonzon, traditionally a set of a vase for "flowers" (always actually the shikimi, an aromatic evergreen), an incense burner (for fragrance), and a candle stick (for light) has been used in Nichiren Shoshu. These are called the "san gusoku, or "three complements (completing objects)"; a variant of this, intended to even further adorn the altar's surroundings, is a set of five complements: a pair of vases, an incense burner, and a pair of candle sticks. These are arranged as shown in the diagram. It doesn't matter which set you choose; but whichever you select, be sure to place the incense burner and the candles so that smoke and soot from them don't drift into the alter.
You may be wondering what this set of three (or five) "complements" means, so let me summarize from several of Nichiren Shoshu's traditional books on formalities.
Facing the Gohonzon, the light (candle) on the right signifies the light of the Buddha's wisdom, or his "property of wisdom" (houshin); the greens on the left, the Buddha's conduct, or his "property of action" (oujin); and the incense in the middle, the life of the Buddha (i.e., his property of the Law Lhossh in]) which is the frision of the realm of the Original Infinite Law and the inherent wisdom of the Buddha of Kuon Ganjo (kyouchi myougou). The incense was originally made by seasoning an aromatic wood, so burning it in the middle signifies the union into the wafring smoke of the flame and the shikimi on the left and right. Overall, this expresses the Buddha, whose property of the Law inherently encompasses the wisdom of his property of wisdom, and the conduct resulting from his property of action; in other words, the flowers (shikimi), incense, and light represent the Three Properties (sanjin), the Three Truths (santai), and the Three Inherent Potentials of Buddha Nature (san in busshou). Break these down flirther, and the three represent the following:
1) The light on the right, non-substantiality (kuutai) and the property of wisdom (houshin) in death;
2) The incense in the middle, the Middle Way, the property of the Law (hosshin), and the fusion of the realm of the Original Infinite Law and the inherent wisdom of the Buddha of Kuon Ganjo (kyouchi myougou); and
3) The shikimi on the left, temporary existence (ketai) and the property of action (oujin) in life.
To summarize, the "shikimi on the left" is made into incense, ignited with the "light on the right," and burned in the incense burner at the middle as an offering that will drift evenly throughout the ten directions of the realm of the Law. When these three thus complement each other to form a single unity, they become a complete offering of the Three Properties of the Law, wisdom, and action of the Buddha.
Hence the tradition in Nichiren Shoshu that "The shikimi that represents the property of action is made into incense, and this is lit with the flame of wisdom that represents the property of wisdom; together, they fill the realm of the Law. Thus it is called the offering of the Buddha's Three Properties of the Law, wisdom, and action."
1) Shikimi
In Nichiren Shoshu, the "flowers" used on the alter are actually greens: the leaves of the shikimi tree. In the Hoben Chapter of the Lotus Sutra, we find the following passage:
Or with many kinds of wood, such as sandalwood, aloeswood, and agalloch... (Kaiketsu, p.179)
This indicates that aromatic woods like sandalwood were offered in the presence of the Buddha. In Japan, too, purifying aromatic woods have been used in Buddhist ceremonies since ancient times. There are even examples in the Tale of Genji, a tenth-century novel.
The "flowers" used to adorn the space before the Gohonzon, which is eternal and supreme, should be something symbolic of permanence and purity. The shikimi tree remains the same throughout the year, regardless of season: it's an evergreen that always displays vitality. But unlike pines, cedars, and other evergreen trees and bushes, it's also an aromatic tree whose wood has a distinctive fragrance. This fragrance is thought to ward off evil and to have the power to purify. That makes shikimi the perfect "flower" for offering to the Gohonzon.
Colorful flowers that blossom and fade with the changing seasons are cettainly beautiful to look at, but once they've bloomed, they wither after a while and fallto the ground. To the Buddhist, this is indicative of the ephemeral and impermanent; thus flowers of such transience are inappropriate for offering to the one-and-only absolute True Buddha who saves all beings of the ten thousand years of Mappo.
Instead, we offer shikimi to the Gohonzon for two significant characteristics, its color and its fragrance. Its color is the deep green of an evergreen, which makes it suitable as the flower to be offered to the Gohonzon as a symbol of the permanence of the Gohonzon (the Law) and its great compassionate beneficence, which is eternal and transcends the past, present, and future, just as stated in the Gosho, Sandaihihou Rinshou no Koto ("On the Acceptance of the Three Great Secret Laws," Shimpen, p.1595):
"The True Three Great Secret Laws [that Nichiren now practices are those] of the Juryo Chapter [unchanged in the slightest, without even the tiniest difference, since I accepted them at Eagle Peak]."
Shikimi is used also because it wards off evil and purifies the space in front of the Gohonzon with its distinctive aroma.
The flowers offered to a Buddha are also symbolic of the faith of those worshipping the Buddha, as expressed by the old saying, "the reality of the votary is manifest [in the flowers he offers]." So the deep evergreen color of the shikimi's leaves also represents the unchanging steadfasmess of believers' faith.
For those who live in areas where shikimi is unavailable or will not grow, you will have to use some other evergreen in its stead.
2) Fragrance (incense)
Because India's climate is tropical, it is customary to release fragrance into clothes and rooms and apply it to the body as a means of driving off insects and bad smells and suppressing body odor. So in Buddhism, too, ample use has traditionally been made of fragrances in the conduct of Buddhist services. There are references to fragrant powders, pefflimes, and incense in many sutras, including the Houshi Chapter of the Lotus Sutra. Fragrant powders were made by grinding or pulverizing sandalwood, aloeswood, or other aromatic woods and sprinkling them on prayer towers and images in offering; pefflimes were applied the Buddha's body; and incense was burned to ward off evil and spread the merits of practice evenly throughout the world. So you can see from all this that we use the fragrance of incense as an offering to the Buddha to adorn and dignify the space in front of the Buddha, bearing in mind that the fragrance signifies purifying the space before the Gohonzon, expunging evil from our hearts, and purifying our bodies.
Nowadays, only two types of fragrance are commonly used - stick incense and powered incense. Stick incense is used most of the time, but on special occasions such as the 0-eshiki and Risshu-e (the ceremony to mark the establishment of Nichiren Daishonin's teachings) and other ceremonies, we also burn powdered incense for specific purposes.
The Great Teacher T'ien T'ai wrote, "No color, no fragrance is not of the Middle Way." This indicates that all things encompass the True Aspect of the Middle Way, as well as elucidates that the fragrance of incense includes the virtues of the Buddha of the Law Body of the Middle Way. Thus burning incense, while spreading fragrance throughout the room, also signifies, through the fragrance's spreading throughout the environs, the universality of the realm of the Law of the Buddha's property of the Law. So whenever we do gongyo or chant Daimoku, it is critical that we burn incense with sincerity and a deep awareness of what this act means.
When you adorn the space in front of the Gohonzon, whether with a three-piece or a five-piece set of complements, you should always place the incense burner at the center. Mthough this depends on the shape of the incense burner, you should use one to three sticks of incense, with the burning end on the left, and place them laying down in the incense burner. Placing the burning sticks on their side-rather than standing them straight up-is the tradition in Nichiren Shoshu. This is because burning incense also represents serenity, so laying the sticks on their side is congruent with this significance. This is probably the most natural position, anyway, since it is also useful for keeping your alter and the Gohonzon from being burned by embers and also prevents the scattering of ashes (which is associated with loss of concentration and mental balance). Also, always even out the ashes in the burner and be careful not to soil the surroundings by letting them spill over.
3) Light (candles)
In the Yakuo Chapter of the Lotus Sutra, Bodhisattva Yakuo sets his own elbows alight to offer light to the Buddha; in a parable called the "the poor woman's flame," the light a poor woman offers to the Buddha with her utmost sincerity continues to burn long after those offered by others have burned out. Both express the depth and breadth of the merit that offering light to the Buddha brings. Since it extinguishes darkness and makes all things visible, light expresses the Buddha's property of wisdom and his wisdom itsei{ so we also have expressions like "Light of the Law," "Light of the Buddha," and "Light of Wisdom." Burning candles thus also signifies incinerating earthly desires and the flame of wisdom in the Buddha nature.
4. Conduct before the Gohonzon
1) When cleaning the Gohonzon and presenting offerings, always put a shikimi leaf between your lips to keep yourself from breathing on the Gohonzon.
2) Since the alter is the home of the Gohonzon, always keep it clean and dignified, and don't forget to change the water for the shikimi.
3) Don't place photos inside the alter, and avoid placing things on top of the alter. Also, don't hang anything on the wall above the alter.
4) Always groom yourself and wear proper attire when you sit before the Gohonzon.
I "Ushi Kegi Shou Chuukaiyou" "Annotations to the Keffi Shou"], Fuji Shuugaku oushuu, voL 1, p. 130. An alternative translation might be: "Practice of observances are the manifestation of faith."
2 "Ushi Monogatari Choumon Shou Keiseki" "Remnants of Anecdotes of Nichiu Shonin's Lifetime"], Fuji Shuugaku Youshuu, vol 1, p.198
"Ushi Kegi Shou Chuukaiyou" "Annotations to the Kegi Shou"], Fuji huugaku Youshuu, vol. 1; p. 86.
Shujou sho yuuraku (Juryo Chapter)
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Copyright, Nichiren Shoshu Shinyo January 1997 Pages 47-52