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| altar arrangements type 1 |
The image or statue you put in the center
of the altar must be Amida Buddha because in our tradition we rely exclusively
on Amida for our birth in the Pure Land. Chose the image you like most and you
feel comfortable with. We prefer a standing Amida as you see in the photos bellow,
because this better signifies that He is an active Buddha coming to save you. The
position of the hands in the classic Amida images of Jodo Shinshu school mean
“don’t be afraid, come as you are”. The 48 rays of lights coming from Amida’s
head represent His 48 vows. Those are also oriented from Amida to you.
Everything in Amida iconography of Jodo Shinshu suggests His active and
unconditional salvation.
If you wish you can also use a scroll with Nembutsu
written in Chinese characters or in your own language.
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| altar arrangement type 2 |
There
are various types of altar arrangements but I will give you only two simple versions.
1)
Place
a flower vase in the left of Amida as you face the altar, and a candle holder
in the right. Put an incense burner[1]
in front of Amida image.
2)
Place
two candle holders one in the right and one in the left of Amida image, and
then two flower vases between them. Put an incense burner in front of Amida
image.
Plates
with fruits, boiled rice or any food (no meat products!) and a cup of water can
be arranged on the right and left of the incense vase.
If
you wish you can make the eight types of offerings. These are 1) water for
drinking, 2) water for washing the foot of the Buddha, 3) flowers, 4) incense,
5) lights, 6) perfume, 7) food and 8) music.
Flowers,
candles and incense burner are placed as I explained above. The rest of the
five offerings are done in the following way: take five bowls and fill two of
them with water for drinking and washing the feet, one with perfume, one with
food and in another one place a small drum[2]
which represents music. Arrange these five bowls in the same line with the
incense burner. The water vases can be placed in the right and left of the
incense burner, then the one with perfume and the small drum on each side of
the two water bowls.
You already saw in the photos above how a few offerings look like. In
the new photo bellow you can see how four metal bowls can be used for offerings of water for
drinking, water for washing the feet of the Buddha, perfume and a sound
offering. The rest of the offerings on the altar are flowers, food, light
(candle) and incense (incense burner).
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| Altar with eight type of offerings |
The
bell and drum are to be placed on the two sides of the altar, closer to you for
better use. If you have only a bell and you are right-handed, then place the bell on the right side as you face the altar. If you are left handed then do
the opposite. If you have both a bell and a drum and you are right handed, then place the drum to your right and the bell to your left. If you are left-handed,
do the opposite.
When
you don’t use the bell, place the stick inside it with the handle towards the
exit.
Light
the candles before the starting of your daily devotion and place the rest of
the offerings. When the service is over, extinguish the flame by hand – do not
blow in the candle as it is considered to be an impolite gesture. You can also
use electric candles if you like.
You
can offer incense in two ways: either as incense sticks which you can break in
three and put them horizontally[3]
into the incense burner or as granulated incense (oshoko).
To
offer oshoko (granulated incense) you go closer to the altar (either standing
or sitting depending on the height of the altar), make gassho and raihai
(bowing), pick a pinch of incense with your index finger and thumb, bring them
to the forehead and then place them on the burning incense sticks in the
incense burner or on the burning charcoal[4]
that is previously placed there. Then put again your hands in gassho, say Nembutsu
a few times and bow (raihai). Here are the photos with the way to do oshoko:
Question:
Can we also add images of other Buddhas on the same altar with Amida?
Answer:
In our temple’s altar or home altar there should be only Amida Buddha because
He is the main object of reverence in our school. In Jodo Shinshu temples it is
customary to make side altars with Avalokitesvara (Kanon), Mahasthamaprapta
(Seishi), Shinran Shonin, Rennyo Shonin, the seven Patriarchs and prince
Shotoku who was praised by Shinran in
many hymns. Other important teachers in our tradition who are now in the Pure
Land can have their image placed on a side altar.
Also
at Amidaji we have the custom to use the Western wall for Amida’s main altar
and the above side altars while the northern and southern walls are used for
images of various Buddhas as a visual expression of Amida’s Seventeenth Vow
according to which all Buddhas praise Amida’s Name and support us/guide us in
saying it ourselves.[5]
So,
it will probably be too much for a home to have all these side altars and images.
Also, if there is not much space you may place an image of Avalokitesvara and
Mahasthamaprapta or Shinran and Rennyo on the corners of your altar, but not in
the center where it is only Amida.
*
It
is the custom of Amidaji temple that whenever we offer something to Amida
Buddha we don’t do it in our name alone, but always mention other beings and/or
all beings. It’s not doctrinally wrong if we make offerings without mentioning
anybody but as we are a Mahayana school we should remember all beings. By doing
this we give to others the chance to mentally participate in our offering and to
make a connection with Amida Buddha.
For example, when we offer
the above eight types of offering or any offering, we can say the following
aspiration:
„Amida
Buddha, I offer you this .... (water, food, incense, etc) ..... in the name of all beings. May they be
healthy in body and mind, always receive whatever is
necessary and beneficial for them, including food, water, clothes, and
shelter. May all their obstacles be removed and may they create indestructible
connections with Amida Buddha, entrust to Him, say His Name (Namo Amida Bu) and
wish to be born in His Pure Land. „
You can also say:
„Amida
Buddha, I offer you this ..... (water,
food, incense, etc) ...... in the name of John/Marry or a group of people (for example you can mention a list of your dead relatives or a
specific category of beings like all pretas) and all beings.” You can then wish for them the same things like
the above or other specific good things that you would like to happen to them.
But you should always finish with the same spiritual aspirations: „may they create indestructible connections
with Amida Buddha, entrust to Him, say His Name (Namo Amida Bu) and wish to be
born in His Pure Land. Namo Amida Bu”.
It is also good that after you mention a
specific person or group of people to add „and
all beings”, so that any nonhuman invisible being who might be present
there have the chance to receive the benefit.
You can also use a more
general aspiration like this one:
I offer
this flower to Amida Buddha in the name of all beings. By seeing its decaying
beauty[6]
may we realize that our lives and so-called „spiritual achievements" are
transitory and turn our minds and hearts to the Salvific Power of Amida Buddha.
I offer
this burning candle to Amida Buddha in the name of all beings. May we accept
Amida's Light which permeates every corner of the Universe and entrust to Him
with unshakable faith.
I offer
this incense to Amida Buddha in the name of all beings. May we become imbued
with the perfume of His Dharma, receive faith in Him and be born in His Pure
Land after death.
I offer
this cup of water[7]
to Amida Buddha in the name of all beings. May our thirst be forever saturated
in His Pure Land where we attain perfect Enlightenment.
I offer
this cup of rice to Amida Buddha in the name of all beings. May we receive
faith in Him and guide others to faith. May the seeds of Amida Dharma multiply
endlessly until the ocean of Samsaric existence becomes
empty.
Namo
Amida Butsu[8]
You can combine the above sayings and aspirations
or use them interchangeably.
*
Question:
Should I ask a priest to consecrate the image of Amida Buddha before or after I
install it on my altar?
My answer: There is NO need for that. You can simply ask nicely Amida Buddha to
bless your image or statue, and I am sure He will not refuse you. But you do
not even need to ask or think about a blessing or consecration as Amida's
blessings are always received by those who have faith in Him. If you say
Amida's Name in faith while looking to an image of Amida, that is all the
consecration you need.
Why should somebody intervene between you and Amida Buddha? The role of the
priest or teacher is only to guide you to become more open to Amida, answer
your questions, teach you the right Amida Dharma, warn you against wrong views,
etc, and nothing more. The priest does not have special powers to attract
Amida's blessings than any other ordinary person of simple faith. So don't
worry and don't fall prey to those who pretend to be followers of our school
and assume such a fake mystical role.
Jodo Shinshu Buddhist path (Amida Dharma) is a personal relation between Amida
Buddha and you. As long as you say His Name in faith, Amida is always present.
In fact, He has been present for all beings since He attained Buddhahood,
always trying His best to make them trust Him and connect to His Pure Land.
However, because everything is cause and effect, one who is not opened or not
connected to Amida, cannot receive His blessings, just like a TV set cannot
work if its not connected to a power outlet.
[1] The incense vase can be
filled with ashes, rice or anything that can hold the burning incense.
[2] It can be a toy drum.
[3] Incense can also be
offered as a single incense stick placed vertically in the incense burner, but
it is usually offered vertically on the main altar.
[4] You can put a burning
charcoal in the incense burner next to the incense sticks or add a new vase
especially for the oshoko if it’s easier for you.
[5] The eastern wall may be used for images of samsara that can help us
awaken aspiration to escape it through birth in the Pure Land.
[6] Flowers that are now beautiful
will soon wither and decay. Nothing lasts forever, including our bodies and
so-called “spiritual achievements”.
[7] Instead of water you can offer tea or any other non-alcoholic drinks.
[8] These words came to my mind spontaneously when sitting in front of the
altar of Amida Buddha. They are NOT some kind of merit transference, but a
simple wish and act of awareness.
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