Clearing the Misconceptions ::: Part I
by Yun Xing (Lin Ai Wei)

In this discussion we will look at the expedient of religion in the Buddhist school of cultivation. In doing so, we must keep in mind that each person has their own idea of what makes a practice a religion. What we will hold in mind as the basis of this discussion is that most of the world sees Bowing, Chanting, Praying, a leader of some sort guiding "followers" along the means of practice, a place of practice, and actions of practice to all be pieces which make up a religion.

Let's look at the expedient of religion in Buddhist cultivation. Buddhism is only named Buddhism as a focal point of reference to practices which cause a living being to reveal the Complete and True mind. To attain AnutturaSamyaksambhodi. Attain is only a word used to point out what was not present in mind before revealing the true nature. One does not attain. One only lessens what is in the mind, thus revealing their true nature.

Here we will look at some of the practices of the expedient of religion in Buddhism, and we will describe its functions in cultivating the mind. Bowing to anything is seen as a form of worship in the minds of today's realm. But has anyone thought of it as a form of respect? In certain cultures around the world, nodding one's head at an elder of the family, guest at the house, or even a manager or C.E.O. of a company is seen as a form of respect. Sometimes the lower the head is of the person bowing to is regarded as being very polite and respectful.

In Buddhism bowing is done in several regards. One, bowing to an elder of the Sangha (community of left home cultivators and lay cultivators of the Buddhist school), is regarded as respectful to one's elder in cultivation. Bowing the Buddhas and Bodhisattvas, which some would be in forms of statues and various images, is regarded as a manner of respect for one's elder of cultivation, and is a bowing towards one's original mind.

Bowing to one's original mind is bowing to the Buddhas, which is basically dropping ego, personality, being and a life, and emptying all forms of discrimination and attachment. This is a cultivation of humility. There is no superiority in the Buddhist school, only recognition of one's cultivation. Though there is no superiority, there is a manner in which cultivators know what they are not capable of. Those who have attained great wisdom are more capable than one who hasn't, and thus would be respected according to their cultivation.

So bowing isn't a manner of worship, mindless worship, or hailing and praising in dependency of a higher being as in other religions. Bowing to the Buddhas and Bodhisattvas is a cultivation method for developing a patient, compassionate, humble mind and character. Bowing to the Buddhas and Bodhisattvas is simply bowing to one's own original mind. Though many cultivators who use this expedient may seek to depend while making offerings, and bowing to show they are being humble and should be rewarded, they are missing the point and being an example of what one shouldn't cultivate in Buddhism.

Buddhas and Bodhisattvas do offer their help, yet their help is to offer methods in which living beings can cultivate in order to live a more happier life and attain what they wish. This is not due to living being's dependency, but it is due to patience, compassion and wisdom which is cultivated in its highest level through Buddhas and Bodhisattvas.

Offering is another expedient practitioners cultivate. Offerings are in all manners of religions worldwide. Some offer money, food, clothing, housing, books, etc. The minds of people vary during these acts of offerings to whomever they offer up to. In Buddhism, offering food to the Sangha is to show respect for those who are cultivating ways one may not be cultivating. For example; the Sangha is made up of Left home people$B!D(Bmonks and nuns. They have no money to buy things on their own, so they accept that living without the use of money is the biggest challenge for all humans, and so they do not work in society as lay people do.

The Sangha of Buddhism is viewed as a community of cultivators whom will be, and may have already, attained enlightenment and will teach these ways to the lay community. Because of the many mannerisms of cultivation, they do not spend time working for companies, or businesses of any sort. The lay people of the Buddhist school support them in faith that when the monks and nuns have reached a high level of wisdom, they will teach those who have not left the home life. Also, because giving is a good thing to do, they give to those who are doing what the majority of this world cannot do. Cultivation towards awakening and teaching the cultivation of attaining enlightenment is not something which can be learned in an academic setting. Much of what cannot be left aside by the worldly mind must be left aside if high levels of cultivation are to be realized.

Offerings that are of food to the statues on the alter are not made to the statues, but to the minds of those doing the offerings. Offerings to the Buddhas and Bodhisattvas are offering up to one's own original nature. It is further pushing the roots of the desire to attain enlightenment further down into the mind-ground, strengthening one's faith in the teachings of that of Sakyamuni Buddha and the many Buddhas of the ten directions. Though living beings ask for things in return while making offerings, and sometimes receive them, it is not do to the offerings so much so as it is due to their proper time for receiving such things.

YET, making great offerings to cultivators of the way will add momentum to the great things one is to be receiving anyway. If their intention on receiving some particular outcome is strong enough, with great faith that it will thus be the way they intend for it to be, it will certainly be received the way one has intended it to be. This is due to the sincerity (constant one minded concentration) of the mind during offering. Things just do not turn around because of crying, bowing, and constantly asking for something. Things turn because of the sincerity of the mind, the momentum added to the karma during the concentration. Good things come from good causes, bad things come from bad causes. Giving always results in good effects, and not giving results in not receiving anything from others in times of need, or out of good gesture.

Next we will look at several methods of cultivation in the Buddhist school of the religious expedient. They are Recitation of the Buddha's name and Sutras, Chanting Mantras, Utilizing Prayer, and Ceremonial rites.

Part Two of Clearing the Misperceptions