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●The Way of Honmon Butsuryu Shu(HBS)

Part 1-2. CLEANING THE ALTAR WITH OFFERINGS
Priest:Do you know the meaning of the term, "The Three Priorities?"

Q. space-4px Aren't they the three priority rules of practices which were outlined to his fellow disciples by Nichiro Bodhisattva, one of the top disciples of Great Master Nichiren?
a. Priority One: To show our respect by our actions.
b. Priority Two: To hold the faith.
c. Priority Three: To learn the doctrines.
A. space-4px

That is correct. Priority 1 is to show reverence to the Gohonzon through the sense of feeling and the practice of religion by the body.

Q. space-4px Practically thinking, I believe that the natural course of a religious process is to learn the theoretical teachings through logic first, and, then to practice it.
A. space-4px

Basically, it is difficult to enter the world of religion through a scholarly approach. It is simply arrogant to think that one can break into religion through theoretical learning. If that were the case, all the scholars who teach Buddhism at universities would be wonderful religious practitioners. However, there are only a handful of them who fit into this category.
"Although, having intelligence, Scholars cannot become Buddhas.
One word, ignorance, is true enlightenment."
Explanation:
One cannot attain enlightenment by having knowledge alone. One attains enlightenment through chanting the Odaimoku without any doubt.
Due to Nissen Shonin's profound and deep knowledge in scholarly fields as well as in Buddhist doctrines, his poems carry a deep meaning.
Because Nissen Shonin had studied Buddhist teachings in depth, he stated:
"One cannot comprehend it by mind.
Understanding it is beyond our knowledge."
Explanation:
To comprehend the world of Buddha's enlightenment by mind is extremely difficult and beyond our knowledge. It is not necessary to imitate Buddha perfectly.
Nissen Shonin stated:
"Scholarly studies detour us. There is no shortcut to religion."
We, ordinary people, should not waiver and elect a shortcut path. In other words:
"If you feel that the Gohonzon is not alive
Respect it just with your behavior."

Although, one may not initially understand what religion is, it is important to respect it and to engage in its practices.
"If you respect it as though it were alive
Odaimoku will become a wonderful Dharma."

Learn not by logic, but by receiving meritorious rewards through practices. One will realize that the Gohonzon is alive and thankful.

Offering of Aroma
Priest: space-4px

HBS places an emphasis on feelings of reverence and the acts of joy. That feeling is derived from the fundamental act of cleaning the altar. There is no need to go into details on methods of cleaning here, but:
"By cleaning the altar
And offering it
An incense stick, flowers, candles and votive light
It will bring you good fortunes."

I will discuss the points in the instructive poem. Why is incense offered?

Q. space-4px Isn't it offered for its aroma?
A. space-4px

Yes. Therefore, aromatic incense sticks should be selected.

Q. space-4px Why do some ordinary people claim that offering one incense stick is improper?
A. space-4px

Only because some associate one incense stick with a ritual offering of an incense stick at the head of a deceased person's bed. One aromatic incense stick is sufficient for a person who prays before the altar every morning and night.

Flowers are the life of the Buddha
Priest: space-4px

Next are flowers. What is the meaning of offering flowers at the altar?

Q. space-4px We have heard that it is a symbol of radiating joy and the life of the Buddha.
A. space-4px

That is so. The Buddha, in his last years, twisted a stem of a flower in front of his disciples. Kasho Sonja (Kasyapa), who saw this, understood the anecdote that was implied in the Buddha's act

Q. space-4px Was the twisting of the flower stem by the Buddha an act of forecasting his impending death? Did he want his disciples to carry on with his teachings?
A. space-4px

Yes. This is a very famous anecdote contained in "Nenge Misho" that symbolized flowers as the life of the Buddha. To let flowers whither is tantamount to withering away the life of the Buddha and the Gohonzon. It is important to offer fresh flowers constantly.

Light is the Buddha's Wisdom
Priest: space-4px

What is the meaning of offering candles and votive lights?

Q. space-4px It is said that light symbolizes Buddha's wisdom. Offering light is to revere Buddha's wisdom.
A. space-4px

Yes, it is. Based upon the teachings of the Lotus Sutra, it is said that just prior to the commencement of Buddha's preaching, a white beam of light emitted from the middle of his forehead between his eyebrows shone over one million eight thousand territories to the East. This shows that the Buddha's wisdom of enlightenment had truly propagated the true Dharma into the minds of all existences.

Q. space-4px Is it permissible to turn off the votive lights after praying?
A. space-4px

That's not recommended

Cleaning the Altar Should be Done Wholeheartedly
Priest: space-4px

A mask over your mouth must always be worn when cleaning the altar. If one is neglectful or careless in cleaning the altar, it will reciprocate in the same manner. Clean it with one's whole heart.

Q. space-4px How do you display the mortuary tablets of the two Shonins within the altar? Nichiryu Shonin's tablet should be displayed on the right side of the Gohonzon and the tablet of Nissen Shonin should be on the left.
A. space-4px

Every object has a Buddhist crest on it. The crest should face front. An identical object should be placed equidistantly from the center. When looking at the altar it should radiate sublimity. HBS religion is based on form and shape. Its principle purpose is to clean the altar on a daily basis and must be accomplished in a wholehearted manner. By doing so, the merits offered by the altar into our body and soul will not be only for this present world but also for the future world. It is said:
"By making offerings to the altar,
It merits
Will be instilled in our body and soul
And will be carried on infinitely."


Next. [Way] Part 1-3. ONE SESSION OF THE FINE DHARMA


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