Altars, Buddhist etiquette and service

It can be an inscription with the Name, an image or a statue of the standing Amida Buddha. The object of reverence occupies the central position of the altar. It symbolizes the compassion and wisdom of Amida, the Buddha of infinite light and immeasurable life.

The candle symbolizes the wisdom of the Buddha that illuminates the darkness of ignorance that prevents us from seeing the reality of things as they are.

Flowers symbolize Buddha's compassion and represent purity and beauty. Their haste in withering reminds us of the impermanent nature of life. They are arranged to the left of the altar.

Incense is offered to thank Amida Buddha for his promise of salvation. Its fragrance prepares our mind to listen to the dharma. Other offerings are possible: rice, fruit, sweets or water.

The rin is used to signal the start, pause and end of a service.

The portraits of Shinran Shonin and Rennyo Shonin can be colored on both sides of the gohonzon. Also, other forms of the Name such as Kuji myogo [Namu Fukashigiko Nyorai] and Juji myogo [Kimyo Jinjippo Mugeko Nyorai] can be placed there.

Gassho means to join hands. The palms are joined while keeping the fingers extended. The nenju surrounds the hands and is held between the thumbs and the rest of the fingers. The elbows are close to the body and the hands are at chest level. This gesture is an expression of reverence and gratitude. 

The nenju envelops the gesture of gassho as a symbol of the unity between the Buddha and all beings, between samsara and nirvana, Whenever possible we should hold the nenju in our left hand. We bow while saying the Name (raihai).

The bow shows reverence and gratitude and usually accompanies the gassho gesture. When bowing, the hands are still joined but we bring the body forward and then back to the upright position.

The sutras and chanting books should be treated with the utmost respect. Before and after chanting, the book is raised to the level of the forehead as a sign of reverence for the words of the Buddha and the masters.

When we approach the altar or enter the main room of the temple, we do so with the left foot first. When moving away from the altar or leaving the deep, we move the right foot first.

By reciting Namo Amida Butsu or Namandabu we say Buddha, we think Buddha...we are Buddha. In our denomination, nembutsu is not recited as a mantra or for the purpose of gaining merit, but is recited to realize the great compassion of Amida Buddha and to feel joy for it.

We come from samsara full of blind passions (bonno) in search of the promise of the Tathagata. 

The service begins with the offering of incense. This gesture helps us connect with the Buddha. The fragrance clears our minds and prepares us to listen to the dharma. 

Symbolise the voice of the Buddha calling you to take refuge in the three treasures. It gives way to the corresponding chant and points to the end of the chant. 

We chant the sutras aloud, in unison, and in the traditional way. The chanting is not chanted for the sake of understanding but involves attention, listening, and synchronicity with others. It is an exercise in mindfulness.

It is time to listen to the dharma. It is always important to listen with an attitude of utmost attention: ‘as if we are listening for the first time as if his message is addressed exclusively to us and as if this is the last opportunity we have to hear about Buddhism’.

After hearing the dharma, we symbolically return to samsara. Our blind passions (bonno) remain with us, but we now know that we are not alone and that awakening has never left us.