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3. Flowers, Fragrance, and Light
To dignify the space in front of the Gohonzon, traditionally a set of a
vase for "flowers" (always actually the shikimi, an aromatic evergreen), an
(for light) has been used in Nichiren Shoshu. These are called the "san gusoku, or "three
complements (completing objects)"; variant of this, intended to even further adorn the altar's
sticks. These are arranged as shown in the diagram. It doesn't matter which set you choose;
but whichever you select, be sure to place the soot from them don't drift into the alter.
You may be wondering what this set of three (or five) "complements" means, so let me
summarize from several of Nichiren Shoshu's traditional books on formalities.
Facing the Gohonzon, the light (candle) on the right signifies the light of the Buddha's
wisdom, or his "property of wisdom " (houshin); the greens on the left, the Buddha's conduct, or his "property of action" (oujin); and the incense in the middle, the life of the Buddha (i.e., his property of the Law [hosshin]) which is the fusion of the realm of the Original Infinite Law and the inherent wisdom of the Buddha of Kuon Ganjo (kyouchi myougou). The incense was originally made by seasoning an aromatic wood, so burning it in the middle signifies the union into the wafting smoke of the flame and the shikimi on the left and right. Overall, this expresses the Buddha, whose property of the Law inherently
encompasses the wisdom of his property of wisdom, and the conduct resulting from his
property of action; in other words, the flowers (shikimi) incense, and light represent the Three Properties (sanjin), the Three Truths (santai), and the Three Inherent Potentials of Buddha Nature (san in busshou).
Break these down further, and the three represent the following:
1) The light on the right, nonsubstantiality (kuutai) and the property of wisdom (houshin) in
death;
2) The incense in the middle, the Middle way, the property of the Law (hosshin), and the
fusion of the realm of the Original Infinite Law and the inherent wisdom of the Buddha of
inherent wisdom of the Buddha of Kuon Ganjo(kyouchi myougou); and
3) The Shikimi of the left, temporary existence (ketai) and the property of the action (oujin)
in life.
To summarize the "shikimi" on the left" is made into incense, ignited with teh "light on the
right", and burned in the incense burner at the middle as an offering that will drift evenly
throughtout the ten directions of the realm of the Law. When these three thus complement
each other to form a single unity, they become a complete offering of the Three Properties
of the Law, wisdom, and action of the Buddha. Hence the tradition in Nichiren Shoshu that
"The Shikimi that represents the property of action is of wisdom that represents the
property
of wisdom; together, they fill the realm of the law. Thus is it is called the offering of the
Buddha's Three Properties of the Law, wisdom and action1Shikimi
In Nichiren Shoshu, the "flowers" used on the alter are actually greens: the leaves of the
shikimi tree. In the Hoben Chapter of the Lotus Sutra, we find the following passage "or
with many kinds of wood, Such as sandlewood, aloeswood, and agalloch...(kaiketsu,p.179)
This indicates that aromatic woods like sandalwood were offered in the presence of the
Buddha. In Japan, too, purifying aromatic woods have been used in Buddhist ceremonies since ancient times, There are even examples in the Tale of Genji, a tenth-century novel.
The "Flowers" used to adorn the space before the Gohonzon, which is eternal and
supreme, should be something symbolic of permanence and purity. |