Meaning and Symbolism of Things in the Zendo

Bells/Gong

The bells/gong are used to help focus the mind and remind us of the constant coming and going of life. Gongs and bells are also used as forms of nonverbal communication for practitioners (e.g. signaling the end of zazen, when to bow, transitioning to kinhin, etc.).

Bowing

Placing our hands in gassho symbolizes the unity of ourselves, the Buddha, and the universe. Bowing is an act of selflessness and of letting go of the ego. While bowing has been seen as an act of submission in western culture, bowing in eastern culture, and in Buddhism, is seen as an act of gratitude and humility. When we bow we recognize the ever-changing, interconnectedness of all things.

Buddha

The Buddha statue is commonly that of the historical Buddha—Shakyamuni (Siddhartha Gautama)—seated in meditation. The statue reminds us that we all possess buddha-nature and are capable of waking up.

Candles

Candles symbolize the light of the Dharma, as Matsuoka Roshi wrote, “shining through the darkness and ignorance of the world”.

Chanting

Chanting is another form of mindfulness practice. Unlike other religious traditions, chanting is not prayer in that it is not seeking intervention from a higher power or being. Sutras are sources for teaching but chanting is not the same as studying the sutras. When chanting, our focus should be on wholeheartedly putting our effort into chanting. We are not concerned with the meaning of the words but being fully present in the experience of chanting, letting go of the self and experiencing the intimacy and connectedness of the group.

Flowers

Common flowers found on altars are those of the lotus. As the lotus that grows in murky, muddy water later blooming into a beautiful flower, so it is with our practice. Through our practice in the murkiness of ignorance we can tap into our buddha-nature to see the beauty of absolute reality, and to experience life clearly and fully. Flowers also represent the ever-changing, fleeting nature of life.

Incense

As with flowers, incense represents the transience of life. Unlit incense serves little purpose, but when lit gives off fragrant smoke. Humans are much the same. Those who have not awakened are merely “component forms” full of potential.

“In Zen, the offering of incense at the Temple altar is of the highest significance. Offering incense is an unselfish act in which we express our conviction of the Oneness of all things and the transient nature of all existence,” Matsuoka Roshi.

Jizo

Jizo (Kshitgarbha in Sanskrit, Dizang in Chinese) This Bodhisattva statue is often depicted as a Buddhist monk with a shaved head in robes, carrying a walking staff, and a “Dharma jewel” that banishes fear. He is often regarded as the Bodhisattva for children and the patron of deceased children, women, travelers, and those suffering after death.

Kannon Bodhisattva

Kannon Bodhisattva (Guan-Yin in Chinese, Avalokiteshvara in Sanskrit) symbolizes mercy and compassion and is the “hearer of the cries of the world.” Like other Bodhisattvas, Kannon renounces attaining higher levels of enlightenment until all beings have first been liberated.

Manjushri Bodhisattva

The Manjushri Bodhisattva statue symbolizes wisdom and is often depicted holding a sword in his right hand, which cuts through delusion, and a blooming lotus flower supporting the Prajnaparamita sutra in its middle. Some statues can also depict Manjushri riding a tiger symbolizing using wisdom to tame the wild mind.

Juzu

Juzu or mala beads are a symbol of Zen tradition worn ceremonially, to count chants, and to inspire mindfulness in daily life. Typically made as a necklace containing 108 wooden beads representing different types of “earthly desires” or “evil passions.” Wrist mala with 18 beads are also commonly used.

Statues

The fact that we have statues of Buddhas and Bodhisattvas in the zendo or temple does not mean that we worship these historic figures. Instead they serve as visual and tactile representations of complex ideals that reside within us. Our practice involves the process of uncovering and then manifesting what has been there all along.

Water offering

The water offering symbolizes mental clarity, self-reflection, calmness, and purity of mind. We aim to achieve this through an array of contemplative practices such as sitting zazen and practicing everyday mindfulness. A powerful source of life and tranquility, water can also be a powerful source of destruction. Human potential is like that of water—a source of great positivity or of great negativity. Our practice helps guide our potential in the positive direction of awakening.

Summary

The combination of each element on the altar and in the zendo itself reflects the oneness of all things and engages multiple senses. The mind is the obstacle that holds us back from experiencing reality directly. Therefore, much of our practice focuses on the experiential rather than on the cerebral. As is written in the first line in the Opening of the Sutras verse, “The Dharma is incomparably profound and minutely subtle.” While reading about and discussing the Dharma is certainly helpful for our understanding, if all of our focus is turned toward intellectualizing the Dharma its profound subtlety will be missed. Hearing, smelling, seeing, touching and opening the heart to these objects associated with our practice can help us allow body and mind to drop away in order to fully experience this moment—right here and now.