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The Eternal Life As Taught By Professor Munsterberg
Some philosophical pessimists undervalue life simply because ...

The Creative Force Of Nature And Humanity
The innate tendency of self-preservation, which manifests its...

Bodhidharma's Disciples And The Transmission Of The Law[fn#31]
[FN#31] For details, see Chwen Tang Luh and Den Ka Roku, b...

The Second And The Third Patriarchs
After the death of the First Patriarch, in A.D. 528, Hwui Ko ...

Bodhidharma And His Successor The Second Patriarch
China was not, however, an uncultivated[FN#29] land for the s...

Zen After The Restoration
After the Restoration of the Mei-ji (1867) the popularity of ...

There Is No Mortal Who Is Non-moral Or Purely Immoral
The same is the case with the third and the fourth class of p...

The Awakening Of The Innermost Wisdom
Having set ourselves free from the misconception of Self, nex...

The Fourth Patriarch And The Emperor Tai Tsung (tai-so)
The Third[FN#40] Patriarch was succeeded by Tao Sin (Do-shin)...

A Sutra Equal In Size To The Whole World
The holy writ that Zen masters admire is not one of parchment...

The Development Of The Southern And Of The Northern School Of Zen
After the death of the Fifth Patriarch the venerable Shang Si...

There Is No Mortal Who Is Purely Moral
By nature man should be either good or bad; or he should be g...

No Need Of The Scriptural Authority For Zen
Some Occidental scholars erroneously identify Buddhism with t...

How To Worship Buddha
The author of Vimalakirtti-nirdeca-sutra well explains our at...

The Buddha Of Mercy
Milton says: Virtue may be assailed, but never hurt; Surp...

Man Is Neither Good-natured Nor Bad-natured According To Su Shih
The difficulty may be avoided by a theory given by Su Shih ...

Great Men And Nature
All great men, whether they be poets or scientists or religio...

The Fifth And The Sixth Patriarchs
Tao Sin transmitted the Law to Hung Jan (Ko-nin), who being e...

Nature Favours Nothing In Particular
There is another point of view of life, which gave the presen...

The Errors Of Philosophical Pessimists And Religious Optimists
Philosophical pessimists[FN#214] maintain that there are on e...




How To Worship Buddha








The author of Vimalakirtti-nirdeca-sutra well explains our attitude
towards Buddha when he says: We ask Buddha for nothing. We ask
Dharma for nothing. We ask Samgha for nothing. Nothing we ask of
Buddha. No worldly success, no rewards in the future life, no
special blessing. Hwang Pah (O-baku) said: I simply worship Buddha.
I ask Buddha for nothing. I ask Dharma for nothing. I ask Samgha
for nothing. Then a prince[FN#159] questioned him: You ask Buddha
for nothing. You ask Dharma for nothing. You ask Samgha for nothing.
What, then, is the use of your worship? The Prince earned a slap
as an answer to his utilitarian question.[FN#160] This incident well
illustrates that worship, as understood by Zen masters, is a pure act
of thanksgiving, or the opening of the grateful heart; in other
words, the disclosing of Enlightened Consciousness. We are living
the very life of Buddha, enjoying His blessing, and holding communion
with Him through speech, thought, and action. The earth is not 'the
vale of tears,' but the glorious creation of Universal Spirit; nor
man 'the poor miserable sinner' but the living altar of Buddha
Himself. Whatever we do, we do with grateful heart and pure joy
sanctioned by Enlightened Consciousness; eating, drinking, talking,
walking, and every other work of our daily life are the worship and
devotion. We agree with Margaret Fuller when she says: Reverence
the highest; have patience with the lowest; let this day's
performance of the meanest duty be thy religion. Are the stars too
distant? Pick up the pebble that lies at thy feet, and from it learn
all.


[FN#159] Afterwards the Emperor Suen Tsung (Sen-so), of the Tang
dynasty.

[FN#160] For the details, see Heki-gan-shu.






Next: Man Is Good-natured According To Mencius

Previous: Our Conception Of Buddha Is Not Final



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