The Jodo Shinshu Shrine

(Originally published by BCA)

The information contained here was originally published in 1983 by the Research & Publication Committee of the Buddhist Churches of America. Although the authors are not listed, the preface is by the Chairman of the Committee, Rev. Hoshu Y. Matsubayashi, and the forward is written by Rev. Ken Yamaguchi.

When you enter a Jodo Shinshu temple, you will see before you a typical Buddhist shrine, very ornate. At first glance for the unoriented, it may give the impression that it is an idol worshipping shrine. However, when given an opportunity to study the various points of the shrine, you realize that, far from being an idol worshipping shrine, the great and wonderful Teachings of the Buddha are embraced in the symbolic features constituting this shrine.

The Golden Shrine

Gold is used in the grill work because it does not tarnish, just as the Teachings of the Buddha do not become tarnished, but will stay good and pure for all mankind forever.

The Amida Statue

The figure of Amida Buddha that you see in the center shrine is a symbol of Supreme Enlightenment. It symbolizes Universal Wisdom and Compassion (the essential contents of Enlightenment). Every aspect of the statue shows the meaning of Enlightenment in motion. The statue is leaning forward, representing the dynamic aspect of Wisdom and Compassion moving towards us beings who are caught in ignorance. The hand gestures (mudra) represent the actions of Amida Buddha. The right hand is raised, with the thumb and index finger joined to form the circle of perfection (the Buddha Dharma is perfect and eternal) and seeking to awaken man to Faith and Enlightenment. A unique feature of Amida Buddha is His standing position symbolizing the Compassion that confirms blessings on all, uplifting man to Faith and Enlightenment. A unique feature of Amida Buddha is His standing position symbolizing his eternal activity of bringing Enlightenment to all sentient beings. The kohai (background of light) is made up of 48 rays of light to represent the 48 Vows which Bodhisattva Dharmakara perfected to become Amida, the Buddha of Infinite Light and Life and the Buddha of ultimate Wisdom and Compassion.
The Amida Buddha is standing on a fully opened lotus flower, representing the symbol of Enlightenment. It is a flower that grows in mire, yet the flower stays pure and lovely. Thus, we too might live in poor and bad surroundings, under imperfect conditions, yet stay pure and clean. Amida's eyes are half closed, symbolizing the Truth for to be able to see the whole truth of life, one must be able to look within oneself as well as what is out there in the physical world.
Often times a scroll with the Six Chinese characters reading Na Mu A Mi Da Butsu is used in place of the statue of Amida to emphasize that the Nembutsu is the primary saving nature. Both forms are syonymous and are considered the central objects of reverence.

The Four Pillars

The four vertical pillars surrounding the statue of Amida Buddha symbolize the Four Noble Truths: the sufferings and sorrows of the world, the causes of these sufferings and sorrows, their cessation, and the path that leads to the cessation of these sufferings and sorrows. This path is designated in the Eightfold Path.

The Picture Scrolls

A scroll bearing the image of Shinran Shonin (1173-1263 A.D.), the founder of Jodo Shinshu (True Pure Land), hangs in the shrine to the right of the shrine of Amida Buddha. In the shrine to the left hangs a picture of Rennyo Shonin (1414-1499), the eighth descendant of Shinran Shonin. Rennyo Shonin is largely responsible for the restoration of Jodo Shinshu Teachings asa major force of Buddhism in Japan.

The Lanterns

To the left and right of the central shrine, two pairs of lanterns are suspended from the ceiling. The pair on the outside are exposed oil lamps suspended on a circular band decorated with chrysanthemums. These lamps are called kiku rinto (chrysanthemum lamps). The circular band represents the Light of Wisdom and Compassion which illuminates the ten directions, symbolizing the whole universe. The inner pair of lanters are enclosed lanterns known as tsuri toro (hanging lanterns).These lanterns can be traced back to the time of the historical Buddha when they were used by traveling monks at night so they could see to avoid stepping on live creatures.

The Offerings

There are six kinds of offerings which can be placed before the shrine:

Freshly cut flowers and greenery
Music
Incense
Edibles such as rice, fruits, vegetables, cakes, or other sweets
Physical acts of reverence (gassho, etc.)
Lights

These offerings correspond to the six senses of the body and mind. The six offerings are a declaration of reverence and gratitude, and a declaration of our intention to hone our six senses to the point where oneself (and therefore the world), is seen clearly as it truly is.

The Flowers

The flowers on the shrine are symbolic of transiency. They remind us that all things in life go through constant change. Flowers sow seeds and grow again, just as we are born again and again; therefore, artificial flowers should not be used.

The Music

The gong (called the daikin), is used to divide or punctuate certain parts of sutra chanting. Hearing the gong, we think of the Teachings of Amida Buddha. The gong is situated to the right of the shrine and looks like a big brass bell that is sitting upside down on a soft cushion.

The Incense

The incense bowl is burned with incense to symbolize the act of purification before worship. The incense we burn before the shrine reminds us that everything in this world is forever and constantly changing. Like the burning away of the incense, we must burn away all our selfishness, greed, and ignorance, and put our whole trust in Amida Buddha, and recite the Nembutsu.
The Wisteria emblem that is engraved on the front side of the incense bowl is the family crest of Shinran Shonin, the founder of Jodo Shinshu.

The Food

The offerings of rice, fruits, cakes, etc., are made in praise of and thanksgiving for Amida Buddha's eternal guidance. As it was the staple food in Japan, rice has become the traditional main offering. It is the feeling of giving the best we have, in the spirit of devotion. The rice bowl is set directly in front of and at the foot of the Buddha.

Gassho

The gassho (literally, placing the palms of the hands together) is the basic hand gesture in Buddhism. It is formed by joining the hands together in a vertical position at the level of the breastbone. In Buddhism it is the basic gesture which honors the Three Treasures of the Buddha, Dharma, and Sangha. The two hands are brought together in oneness and harmony, while at the same time remaining separate entities. The right hand represents the realm of the Buddha, the realm of Awakening and Enlightenment. The left hand represents the realm of samsara (me, myself, I), the realm of sentient beings with all its shortcomings. Their ultimate mutual identity is symbolized by the gassho. This physical action corresponds to the vocal action of the Nembutsu: "Namu" is the world of samsara, "Amida Butsu" the world of Nirvana; "Namu Amida Butsu" is the vocal statement of their ultimate mutual identity.
The mind which fathoms this Truth constitutes the third of the three types of action. Thus, Awakening, or Enlightenment, involves three karmas, the actions of body, speech, and mind. The gassho is accompanied by a deep bow from the waist when revering the Three Treasures. In addition to this usage, the gassho without the deep bow is a gesture of greetings, thanks, and farewell, within Sanghas the world over.

The Lights

The candles which we light in front of the shrine symbolize the Light, or Wisdom, of the Buddha. The Buddha Dharma gives us the Light of Eternal Wisdom and compassion, shining brightly to guide us through each day.

Conclusion

There are many gatherings at the temple where people of all ages attend. These mass gatherings provide the opportunities to put into practice, and to actually experience the Teaching of the Buddha. It is just as important, if not more important, to make the Teachings a part of our daily lives as we merely have to learn its words.
We hope this brief explanation will provide information and understanding of this, the greatest teaching available to benefit all mankind.

Namu Amida Butsu