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.
"Although the fundamental practice is to say Amida Buddha's Name; looking at the altar helps us to practice the visualization of the pure land in a very intuitive and direct way."
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.
"Buddhism is mindfulness. Mindfulness is to be mindful of the Buddha. To be mindful of the Buddha is our daily practice: joining hands in gassho, bowing in raihai, saying namandabu without calculating, doing itadaku with the book of sutras, chanting, being aware of the steps of the ritual..."
Venimos del samsara llenos de pasiones ciegas (bonno) en busca de la promesa del Tathagata.
El servicio comienza con la ofrenda de incienso. Es un gesto que nos ayuda a conector con el Buda. La fragancia despeja nuestra mente y nos pone en disposición de escuchar el dharma.
Simboliza la voz de Buda llamándote a tomar refugio en los tres tesoros. Da paso al canto correspondiente y señala el final del mismo.
Cantamos los sutras en voz alta, al unísono y de forma tradicional. Los cantos no se cantan para comprenderlos sino que implica atención, escucha y sincronía con los demás. Es, claramente, un ejercicio de atención plena.
Es el momento de escuchar el dharma. Siempre es importante escuchar con una actitud de máxima atención: "como si escucháramos por primera vez, como si su mensaje estuviera dirigido exclusivamente a nosotros y como si ésta fuera la última oportunidad de la que disponemos para escuchar sobre el Budismo."
Volvemos simbólicamente al samsara tras haber escuchado el dharma. Nuestras pasiones ciegas (bonno) sieguen con nosotros pero ahora sabemos que no estamos solos y que el despertar nunca nos ha abandonado.
"Un servicio es una oportunidad para conectar con el Buda, con la enseñanza y con el resto de practicantes."
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