The Shute Hoyo Shiki says:

“When the practitioner enters into the place of practice he [or she] should contemplate the following: Now this place of practice is composed of the four great elements. These four great elements pervade the ten directions in the past, present, andfuture.”

Shute Hoyo Shiki – Udana-in Nichiki, page 389

In our present existence it isn’t possible for us to see deep into the molecular structure of all that exists along side of us. We are not naturally endowed with electron microscopic eyesight. Yet even though imperceptible everything around and within us is composed of the elements of earth, wind, water, and fire from a Buddhist perspective. And just as all the things manifest around us are composed of these elements so too are our very own bodies.

In this moment as we enter or settle in our place of practice we are connected to the infinite past and the infinite future both metaphysically, in our minds and lifeforce, as well as physically in our four elements. As we enter into the practice space whether it is a great hall or the altar on the bookshelf in our tiny apartment, we are entering into a much deeper experience than the mere appearance of the altar or room or even the aches of our bones as we take our seat. This space is the space of the entire universe from the past into the future. From this perspective our reciting of the sutra, which we may at times feel insignificant or tiny is expansive enough to fill the entire universe. No longer are you seated in front of a cardboard box with a piece of paper hanging in front of you. You have entered into the great and infinite universe as told by the Buddha in the Sutras.

I’m going to quote the entire first paragraph from Honshu Nakanishi’s writing believing I could do no better at expressing his thoughts than he has, important thoughts for us to always maintain as we engage in our own services.

“Ceremonies and protocols are art. Because they are the foundations of noble faith, Nichiren ceremonies are a solemn, refined, comprehensive art that is created by our entire body and heart. Anyone who says they are no more than formalized sutra chanting has no idea of their true nature. It is sometimes said that art needs no goal; that art exists for its own sake. Buddhist ceremonies do not exist for proselytizing or teaching. Instead they are supreme expressions of pure, unmitigated devotion to the Three Treasures. Only when this is true can the performer and the observer steep themselves in unobstructed concentrated meditation. From awareness of the true nature of ceremonies, as an unexpected collateral effect, awakening arises.”

The first publication of this book, which presents the standards and protocols, was accomplished in 1951. The effort to produce this book began much earlier. In response to a wartime government decree, three Nichiren schools — Nichiren Shu, Honmon Shu, and Kempon Hokke Shu merged into today’s Nichiren Shu on April 3, 1941.

Included in the first Shutei Hoyo Shiki were documents and letters providing important background on the motivations for the merger and the creation of this book. It is in the spirit of understanding and clarification that I present a summary of this important information here.

The best you are able to do today may not be the best you were able to do yesterday or could do tomorrow, it is however the best you are able to do now. So it is with everyone.
I leave you with this quote from the Shutei Hoyo Shiki.

“The way we are and the state of our mind in any moment is the relationship we experience with the Three Treasures. There is no distinction. We are either constantly bowing, or not bowing but always manifesting our relationship.”