There are several items you will see in our altar area. Among them are: a statue or picture of Shakyamuni Buddha, a plaque representing those who have gone before us, a plaque blessing the land and building which holds the altar, and also candles, flowers, incense, food, tea and water.

It is impossible for finite human beings to comprehend the infinite. For this reason, we need a focus of dedication that we can relate to: something we recognize as representing the Eternal, yet having a physical form. Our focus of devotion is Shakyamuni Buddha. We use a statue or picture to remind us of our connection to the Eternal and to put our hearts in a state of gratitude. The image is a symbol of the qualities of the Teacher.

One of the central ideas of Buddhism is interdependence-that none of us exist in isolation, but rather, each of our lives is connected in countless ways with the lives of all other beings. Our closest and most direct connections are to our parents and ancestors.

The plaque, which represents those who have gone before, enables us to contemplate the boundless chain of those whose lives have led to our present existence. This remembrance helps us develop a sense of gratitude for their support in our lives today, and gives us the opportunity to dedicate our sutra recitation to support them on their way to enlightenment.

We also owe our existence to the earth, and to the land which serves as our home. To acknowledge this, the altar includes a plaque to purify our home, its place of devotion, and the land on which it stands. This also helps us develop an awareness of nature, how we are supported by our environment, and our responsibility for it.

Candles are also used on the altar. Light symbolizes wisdom as opposed to darkness, which often symbolizes ignorance. Light reminds us of our goal of enlightenment.

Flowers are arranged with the blossoms facing toward the practitioners. This is to help us open our hearts like the beauty of the flowers we see. The fresh cut flowers are lovely but will soon become withered. It is a reminder of the impermanence of all things and a lesson in appreciating the moment.

Incense is lit during ceremony as an act of purification and as an offering in respect to the Three Treasures (Buddah, Dharma, Sangha).

The food placed on the altar represents "sustenance." The water represents "life." The tea symbolizes "the killing of the poison in our hearts, our illusions and selfishness."

The gong calls us to awareness and consciousness of the moment, and also drives away laziness, and narrow-mindedness. The ripples of sound extend out into the universe, and represent the Dharma spreading into the world. It is also used to designate chapters in the chanting of the sutra.

The wooden block has a strong, sharp sound that is used to create a clear, focused sense of our higher aspiration. It also represents a strong will to share the teachings.

The drum gives strong encouragement to the Sangha. The beat of the drum keeps the rhythm while chanting the mantra.

Rissho Kosei-kai's prayer book is called the Kyoden. The Kyoden includes important selections from the Lotus Sutra, passages of devotion to the Buddha, Dharma and Sangha, and dedication of the merits of our practice to all beings. The Kyoden was put together in a concise and concentrated way, so it could easily be recited twice a day by busy people. We perceive the Kyoden as the Buddha, himself, since the Kyoden contains the Truth preached by Him in the Lotus Sutra.

Since the time of Shakyamuni, Buddhists who have chosen the monastic life have worn robes to symbolize their commitment to the Dharma. As Buddhist lay people, Rissho Kosei-kai members wear the sash to express their dedication to the teachings of the Buddha. The sash is worn when preparing the altar, and during sutra recitation. Putting on the sash reminds us to leave everyday concerns behind when we approach the altar.

The front says (in Rissho Kosei-kai Founder Nikkyo Niwano's calligraphy), "Namu Myoho Renge Kyo - Rissho Kosei-kai Headquarters." The back reads: "Namu Myoho Renge Kyo - We practice the Bodhisattva Way."

The string of beads referred to in Japanese as "ojuzu" came into being shortly after Shakyamuni Buddha's passing. At that time the sutras (teachings) were transmitted verbally and Buddhists recited them over and over to absorb them. They used the beads to count the recitations of the sutras, mantras, or darani (protective blessings). This assisted in their concentration while chanting. There are many different types and materials used to make the beads. Different sects of Buddhism use particular shapes and lengths. The beads are symbolic of Buddhism. The standard number of beads adds up to 108 while some multiples are 54 or 27 beads. These represent the 108 desires or hindrances that need to be extinguished for enlightenment to occur. Our beads have 108 small beads plus four smaller ones which symbolize the four Bodhisattvas from the Lotus Sutra. The names of these bodhisattvas are: Eminent Conduct, Boundless Conduct, Pure Conduct, and Steadfast Conduct.

The beads also represent our body with the shortest of the three tassels on one side as our head, the other two our arms, and the two tassels on the other side, our legs. These five separate strings of beads can serve as a way of counting the number of rounds of an invocation. They are also used as meditation points, such as the five aggregates: matter, sensation, perception, mental activities and consciousness. We hold the beads on our wrist by making two loops and putting them around our left hand. We often place the two tassels on the middle finger of our left hand, twisting the beads once as we place the three tassels on the middle finger of our right hand, forming the shape of an "8" or infinity. As we rub the beads together in our hands, we call on the Eternal to be with us. By using a cutting motion, we purify our minds of all illusions and unnecessary thought. This helps us focus with pure intent and a grateful heart.