Nichiren Daishonin states in “Questions and Answers between a Sage and a Foolish Man”:
We have obtained birth in the human world, something difficult to achieve, and have encountered the sacred teachings of the Buddha, which are rarely to be met.
We are like the one-eyed turtle finding a floating log with a hole in it that fits him exactly.
宗祖日莲大圣人于《圣愚问答抄》曰:
受生难受之人界， 值遇难值之如来圣教，如一眼之龟，得遇浮木之穴
I seldom cook and eat rice but do I need to cook to offer rice to the Gohonzon? Instead, is it ok to offer bread to the Gohonzon? How about other types of food?
我很少煮饭和吃饭,是否需要煮饭向御本尊供奉饭? 是否可以供奉面包或其他食品?
Basic understanding of the presence of the Gohonzon in the home
Once the Gohonzon has been enshrined in our home, our house becomes the Gohonzon’s home and we live together with the living Buddha, Nichiren Daishonin.
Whenever you enter or leave the home, always chant three times as an offering of greeting to the Gohonzon. In the event of fire or natural disasters, we need to protect the Gohonzon first.
Offering foods
It is important to keep in mind that the Gohonzon has first priority of food in the house.
If you cook rice, you need to offer rice to the Gohonzon first before you eat. If you don’t cook it in the morning, whenever you cook it for the first time in the day, you need to offer it to the Gohonzon first. You don’t need to cook rice specifically for the purpose of offering it to the Gohonzon if you don’t eat it at all later. The cooked rice should not contain various ingredients of meat or chicken such as sticky rice ball or clay pot rice. Meat, chicken, fish and odoriferous vegetables or fruits such as onion, garlic and durian are not allowed for offering. You may offer fresh plain bread after baking or buying. As for any other offerings, the water cup always needs to be placed on the highest and most central position on the altar.
Instructions on offering the rice
After the plain rice is cooked, the first portion should be offered to the Gohonzon. This rice is called “Rice for the Buddha”. The rice can be placed in the space between water cup and the table. After placing the rice, chant Nam-Myoho-Renge-Kyo three times followed by reciting
a silent prayer: “I offer my deepest gratitude to the Three Treasures of the Buddhism of Sowing. Nam-Myoho-Renge-Kyo.”
Then ring the bell three times and chant Nam-Myoho-Renge-Kyo three times, then remove the rice soon. Do not leave the rice for a long time. You can then eat the rice that you offered.
Ideally, if you cook rice, after offering the water in the morning, do morning Gongyo first and offer the rice, then have your breakfast.
I sincerely hope that you will accumulate a lot of benefit by your sincere offerings and serving of the Gohonzon
家中安奉御本尊的基本常识
一旦御本尊被安奉在家里,我们的家就成为御本尊的家，我们就与生身之佛日莲大圣人一起生活。每当进门或离开家时,总要向御本尊三唱题目以表尊敬。万一发生火患或自然灾难时,则需先保护御本尊。
供奉食物
所以要记住，家中的御本尊是第一优先得到食物的供养，是为重要。
若你煮饭,你需要在吃饭之前先向御本尊供奉饭。若是早上没煮饭,那在一天内，第一次煮饭后,要即时供奉。如你根本就没吃饭,就不必特地煮饭来供奉御本尊。不可将掺有肉类或其他配料的米饭如糯米粽子或砂煲饭来供奉御本尊。此外,肉、鸡、鱼以及有气味之蔬菜或水果如洋葱、大蒜与榴槤等,一概不可用来供奉御本尊。你也可以供奉烘焙后或买来的白面包。至于其他的供品,水杯总是被置于佛坛中央的最高处。
对供奉饭的指示
饭煮好之后,应该把第－勺盛起的部分供奉予御本尊。此饭称为“佛饭”。可将饭置于水杯与桌子之间的地方
安放好饭之后,题目三唱,接着观念:“为南无下种三宝御报恩谢德御供养，南无妙法莲华经。”
然后敲钟三下，再次题目三唱，接着把饭取下。别将饭搁得太久。
你可以食用你所供奉的饭。
理想的情况是,如果你有煮饭,在早上供奉水以后,就做早上勤行,接着奉上米饭,才吃早餐。
我真诚地希望通过你诚心地供养和侍奉御本尊,将能从中累积无量之功德。
Nichiren Daishonin states in “Many in Body, One in Mind”:
I believe that despite their small numbers, if Nichiren and his followers have the spirit of many in body, one in mind, they certainly will accomplish their great purpose and the Lotus Sutra will spread. No matter how numerous evils may be, they will never defeat the single truth. This can be compared to a stream of water extinguishing many raging fires. This is true of Nichiren and his followers.
宗祖日莲大圣人于《异体同心事》曰:
日莲一门，若异体同心，人虽寡亦得成大事，法华经料必可弘通也。
恶虽多不胜一善。譬如虽集众火一水可灭。此一门亦复如是。
Nichiren Daishonin states in “Reply to Priest Takahashi”:
The Hinayana sutras, the Mahayana sutras as well as the Lotus Sutra—all these teachings can no longer work as medicine to treat the people’s illnesses. Only the words of these sutras are still in existence. Their illnesses will be too serious while these medicines are too ineffective. At that time, Bodhisattva Jōgyō will make his advent in order to bestow upon all people in the entire world the five characters of Myo-Ho-Ren-Ge-Kyo.
宗祖日莲大圣人于《高桥入道殿御返事》曰:
小乘经、大乘经及法华经，虽有文字，然不可为众生之病之药。所谓病重药轻也。
其時，上行菩萨出現，以妙法莲华经之五字，授予一阎浮提之一切众生。
Nichiren Daishonin states in “The Three Obstacles and Four Devils”:
There is definitely something extraordinary in the ebb and flow of the tide, the rising and setting of the moon, and the way in which summer, autumn, winter and spring give way to each other. Something uncommon also occurs when an ordinary person attains Buddhahood.
At such a time, the three obstacles and four devils will invariably appear, and the wise will rejoice while the foolish will retreat.
宗祖日莲大圣人于《兵卫志殿御返事》曰:
潮退潮满、月出月入， 夏与秋、冬与春，其间必有相异之事。凡夫之成佛亦如是，必有三障四魔之障出现。贤者悦，愚者退，此也。
Nichiren Daishonin states in “Questions and Answers between a Sage and a Foolish Man”:
The Buddha nature, which is inherent in all living beings, is called Myoho-Renge-Kyo. Thus if you chant this title of Myoho-Renge-Kyo once, the Buddha nature of all living beings will be called forth and gather around you.
The three enlightened properties of the Law, wisdom, and compassionate action of the true nature of the Law within you will be brought forth and then clearly manifested.
This is the state of enlightenment.
宗祖日莲大圣人于《圣愚问答抄》曰:
一切众生具备之佛性， 名为妙法莲华经。
故唱一遍此首题，一切众生之佛性，皆被唤而集于此时，我身法性之法报应三身， 皆被牵引显现出来， 是谓成佛也。
Nichiren Daishonin states in “Rissho ankoku-ron”:
You must immediately renounce your erroneous belief and take faith in the supreme teaching of the one vehicle of the Lotus Sutra. Then, this entire threefold world will become the Buddha land. How could the Buddha land ever decline? All the lands in the ten directions will transform into treasure realms. How could a treasure realm ever fall to ruin? If the nation never declines and the land is indestructible, you will find safety and peace of mind. These are the very words that you must believe and revere.
宗祖日莲大圣人于《立正安国论》曰:
汝当早改信仰之寸心， 速归实乘之一善。
然则三界皆佛国也，佛国其岂衰哉。
十方悉宝土也，宝土其何坏哉。国无衰微，土无破坏，身是安全，心是禅定。此词此言，须信须崇矣。
Nichiren Daishonin states in “Letter to Lord Ni’ike”:
It is said that the Kankucho bird in the Snow Mountains suffers the cold at night, and cries out that it will build a nest after dawn. But when the sun rises, it is lulled to sleep in the warmth of the morning sun, and again, does not build its nest. It continues to screech uselessly throughout its whole life. The same applies to humans.
宗祖日莲大圣人于《新池御书》曰:
雪山之寒苦鸟，被寒苦折磨，虽夜中鸣叫，天亮必造巢；但日出，贪眠于朝阳之温暖；忘寒苦，不造巢。又得夜鸣，如此虚度一生。一切众生，亦复如是。
Nichiren Daishonin states in “Reply to Sairen-bo”:
The votaries of the Lotus Sutra must never discard their faith or cater to the feelings of others. If they devote their lives completely to the Lotus Sutra and follow precisely the golden words of the Buddha, they will, without fail, enjoy a long and healthy life, unaffected by misfortunes and illnesses. They will also achieve the ultimate supreme effect in this present existence and in their future lives.
Furthermore, they will be able to attain the great aspiration of Kosen-rufu.
宗祖日莲大圣人于《最莲房御返事》曰:
法华经行者， 若信心不退转， 身无诈亲，其身一切委由法华经，如金言修行者，後世自不待言，今生亦息灾延命，得胜妙之大果报， 必成就广宣流布之大愿也。
Nichiren Daishonin states in “The True Entity of Life”:
There should be no discrimination among those who propagate the five characters of Myoho-Renge-Kyo in the Latter Day of the Law, be they men or women. Were they not Bodhisattvas of the Earth, they could not chant the daimoku.
Although I, Nichiren alone, at first chanted Nam-Myoho-Renge-Kyo, two, three, and a hundred people gradually began to chant and propagate it. Likewise, propagation will continue this way in the future.
宗祖日莲大圣人于《诸法实相抄》曰:
末法弘传妙法莲华经五字者， 不分男女，若非地涌菩萨出现，则题目难唱也。
日莲一人首唱 南无妙法莲华经 ，继而二人、三人、百人次第传唱之， 未来亦然。