Triptych Altar Scrolls (ご本尊と脇侍, Gohonzon to Wakiji) – with photograph of the back
These three ornate scrolls are essential devotional objects in Jōdo Shinshū home altars. The central scroll (gohonzon) features Amida Buddha (Amitābha), radiant in golden light—a symbol of boundless compassion and salvation.
The flanking inscriptions (wakiji) read:
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Left (九字名号, ‘Nine-Character Sacred Name’): 南無不可思議光如来 (Namu Fukashigi Kō Nyorai) — “I take refuge in the Inconceivable Radiant Tathāgata”
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Right (十字名号, ‘Ten-Character Sacred Name’): 帰命尽十方無碍光如来 (Kimyō Jin Jippō Muge Kō Nyorai) — “I entrust myself to the Tathāgata of Unhindered Light pervading all directions”
These scrolls recreate the Pure Land within the home and serve as focal points for reciting the nembutsu (念仏), the practice of invoking Amida’s name.
The reverse side of each scroll typically bears the names of the lay practitioner who commissioned the scrolls, and the head priest of the sect who bestowed their seal of approval.
Prayer Beads (念珠, Nenju): Used during chanting, this set of Jōdo Shinshū-style prayer beads is crafted from plastic for everyday use. Higher-end versions are made from crystal or semi-precious stones and reserved for ceremonial occasions. The beads assist in centring focus and physically embody one's devotion while reciting the nembutsu. Prayer Beads Stand (念珠掛け, Nenjokake): This metal sculpture, shaped like a robed figure with hands pressed together in gasshō (合掌, a gesture of reverence), is used to hang prayer beads when not in use.
Ritual Bell, Stand & Bell Striker ( 鈴とりん台とりん棒, Rin to Rindai to Rinbō): The bell (rin), placed atop a fabric stand, is rung to mark the beginning and end of nembutsu chanting. The striker (rinbō) gently produces a resonant tone, believed to purify the space and settle the mind for practice.
Earthenware Incense Burner (土香炉, Dokōro): This simple ceramic vessel is used to burn powdered incense during prayers and rituals. The scent is said to purify the space and symbolises the equality of all life — its fragrance touches all, regardless of wealth or status, reminding practitioners of their shared impermanence.
Incense Box and Powdered Incense (香合とお香, Kōgō to Okō): The round lacquered incense box (kōgō) contains powdered incense (okō), which is sprinkled onto hot coals and ash in the burner.
The painted fan is a candle snuffer. It lets the user gently extinguish the flame, without blowing it out, which is seen as disrespectful.
Candle Stand (ろうそく立てとろうそく消し): The candle stand holds Japanese candles, symbolising Amida’s illuminating wisdom. The painted fan is a candle snuffer.
Ōtani-ha Chanting Booklet (大谷派勤行集, Ōtani-ha Gongyōshū): A worn copy of the standard liturgy booklet used in Ōtani-ha Jōdo Shinshū. This booklet includes core texts such as the Shōshinge (正信偈), Wasan (和讃), and nembutsu, which are central to the daily and ceremonial chanting practices of the school.
Japanese Candles (和ろうそく, Warōsoku): Japanese candles are traditionally made from plant-based wax using a hand-layering technique (手掛け, tegake), in which molten wax is applied to the wick by hand. The distinctive anchor shape is then carefully sculpted with a knife. These candles burn with a tall, steady flame and minimal smoke, making them well-suited for use in gilded butsudan altars without causing discolouration. This set includes both handcrafted and moulded candles. The white and red examples were mass-produced using moulds—a method pioneered by this maker in the post-WWII era that helped popularise warōsoku across Japan. White candles are typically used for daily practice, while red candles are reserved for ceremonial or memorial occasions. The charcoal-coloured candle is handmade using the traditional tegake technique, which has been recently revived by the maker.
Flower Vase (華瓶, Kebyō): This rarely seen vase is typically used in elaborate, formal butsudan rituals. It is modeled after ceremonial vases used in the head temple. During important services, a sacred evergreen known as shikimi (樒, Illicium anisatum) is placed in the vase as an offering near the scrolls enshrined in the butsudan. This kebyō is one of only two items placed inside the butsudan among the donated artifacts. Its presence likely reflects a period during Japan’s economic bubble when manufacturers expanded their product lines to emulate the ornate settings found in head temples. The fact that the donor families retained the more commonly used sangusoku (three ritual implements) may suggest an intention to replace their butsudan once their homes are rebuilt.
Rice Offering Bowl & Stand (仏飯器と仏器台, Buppanki to Bukkidai): The buppanki is a brass bowl used to offer freshly cooked rice to the Buddha and one’s ancestors. In Jōdo Shinshū tradition, the rice is ideally shaped into a cone or cylinder—symbolising a lotus seed. However, in everyday practice, families often simply offer freshly prepared rice without shaping it. This offering typically occurs twice daily, before breakfast and dinner, and the rice is usually eaten afterward. The bowl rests on a hexagonal, gold-plated stand made of plastic. This set is one of only two objects originally placed inside the butsudan in the donated collection.
Sutra Table & Altar Cloth (経机と打ち敷き, Kyōtsukue to Uchishiki)
While originally designed as a reading table for sutras, this small lacquered stand (kyōtsukue) is commonly repurposed in home altars to hold incense burners, candle stands, and other offerings. Draped over it is a triangular brocade cloth (uchishiki), reserved for important occasions such as funerals, hōyō (memorial services), obon, or the New Year. The reverse of the cloth is typically plain white or silver and is used during mourning periods to signify humility and impermanence.