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Buddhism

Buddha The Universal Life
Zen conceives Buddha as a Being, who moves, stirs, inspires, ...

The Absolute And Reality Are But An Abstraction
A grain of sand you, trample upon has a deeper significance t...

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

Idealism Is A Potent Medicine For Self-created Mental Disease
In so far as Buddhist idealism refers to the world of sense, ...

Universal Life Is Universal Spirit
These considerations naturally lead us to see that Universal ...

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

Bodhidharma And His Successor The Second Patriarch
China was not, however, an uncultivated land for the seed of ...

Zen Is Iconoclastic
For the followers of Bodhidharma, however, this conception of...

Idealistic Scepticism Concerning Objective Reality
But extreme Idealism identifies 'to be' with 'to be known,' a...

Thing-in-itself Means Thing-knowerless
How, then, did philosophers come to consider reality to be un...

Man Is Neither Good-natured Nor Bad-natured According To Su Shi
(So-shoku). The difficulty may be avoided by a theory given ...

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

The Irrationality Of The Belief Of Immortality
Occidental minds believe in a mysterious entity under the nam...

The Resemblance Of The Zen Monk To The Samurai
Let us point out in brief the similarities between Zen and Ja...

The Manliness Of The Zen Monk And Of The Samurai
Thirdly, both the Zen monk and the Samurai were distinguished...

Three Important Elements Of Zen
To understand how Zen developed during some four hundred year...

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

Nature And Her Lesson
Nature offers us nectar and ambrosia every day, and everywher...

Man Is Good-natured According To Mencius
Oriental scholars, especially the Chinese men of letters, see...

The Spiritual Attainment Of The Sixth Patriarch
Some time before his death (in 675 A.D.) the Fifth Patriarch ...




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 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. 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."


Afterwards the Emperor Suen Tsung (Sen-so), of the Tang
dynasty.

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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