The recitation of incense and offerings to the Buddha is considered a vow ceremony of a child of the Buddha in front of the witness of Tu Father who is the Dharma body of the Tathagata, taking place in the atmosphere of the temple scene which is both dignified and sweet and cozy.
Classification of pilgrimages
The classification of pilgrimage into two cases of pilgrim body and pilgrim, or fictitious pilgrimage and true pilgrimage, is valid in principle but is not relevant to concrete practice in practice. In the case of pilgrimages, tourists visiting the temple scene do not have the same faith as Buddhists, but they also have feelings for the purity of the temple and the dignified look of the Buddha statue. In the case of pilgrimage, few Buddhists engage in Buddhist recitation to the extent that they feel that they are coming to the Tathagata’s house like a Son going to the Father’s house, often feeling more or less collective joy with his companions in times of need. good luck in the temple or enjoy fortune after worshiping the Buddha, talking together about normal everyday things.
Good people learn well to practice and apply the principle of Depending on the Importance of Tanh, depending on the specific events of the pilgrimage body that integrates into the pilgrimage mind. A specific case in point: Buddhists who sincerely recite the Buddha’s name in order to realize the Dharma-nature of the Tathagata have taken three steps, then one bow when they go to the temple during their pilgrimage. The normal walking distance to the temple is about fifteen and twenty minutes, it takes the filial Buddhists four or five hours to complete.
Those who are not sincere in reciting the Buddha’s mind will feel tired, frustrated and unable to complete it. Those who have entered the nature feel happy, not tired after completing the three sets of first bows, full of faith in the Buddha’s grace. In terms of practice, the pilgrimage is divided into three stages according to the evolution of time: From home to temple, performing incense ceremony at the temple and returning home from the temple.
From home to temple
The first stage focuses on ACTION in both parts:
Pilgrimage body: The practitioner moves from the place of origin to the place of worshiping the Buddha with his companions, bringing offerings, the route…
Pilgrimage mind: A lay practitioner temporarily away from all worries, afflictions or enjoyments in the daily conditioned world, prepares his mind to move to the unconditioned world, considers living a monastic life for a short time with monks and buddhas. Practitioners are considered to be progressing on the path of Liberation, temporarily leaving the worldly life and moving to a pure life.
Incense recitation ceremony at the temple
This second stage is the main one, determining the value of more or less pilgrimage. If you do not practice incense, the pilgrimage is just a sightseeing tour of the temple. The recitation of incense and offerings to the Buddha is considered as the vow ceremony of the Son of Buddha in front of the witness of Tu Father who is the Dharma body of Tathagata, taking place in the atmosphere of the temple scene which is both dignified and sweet and cozy.
Pilgrimage (Part 1)
The practice of reciting incense has more or less spiritual effects, easier to say than the effectiveness of Buddha’s salvation, how a loving and loving father obeys his Father’s teachings, this depends on the vows of the person. ceremony. The Father only taught, but the son followed the Father’s words when the Son was a useful person.
The Buddha Mind is the infinite Compassionate Heart that is always and everywhere ready to save sentient beings. The mind of the practitioner is respectful and respectful and vows to obey and follow the Buddha’s teachings while performing the incense recitation ceremony at the temple. These two cittas both emit a fragrant aroma, hence the name TEAM PERFORMANCE. When these two scents interact and integrate into each other, it is the phenomenon of Buddha land or in other words, it is also the Buddha’s son who realizes the wonderful Dharma. Thanks to this correlation, the incense in the Buddha’s son is nourished by the scent in the Buddha’s heart, spreading farther and farther until the level of scent on both sides is equal. That’s when the Buddha’s son realized Buddhahood. In a nutshell, the father raises his son to grow up, when he is an adult, he follows in his footsteps, as the proverb says, the father, the son. This is Humanity and Equality in Buddhism: Buddha is the enlightened sentient being, the sentient being is the Buddha who will be enlightened. Father and Son both share the same ancestral bloodline, one true nature.
The Buddha’s gift of salvation is the instruction to convert sentient beings to live according to the Dharma, the Buddha does not give sentient beings the things that people who worship the Buddha at first heart often ask for, such as money, fame, power, and position in society. … These things are often called PHUC, if sentient beings want to have them, they need to earn it, put in the effort to build it to achieve it.
True cultivators express their gratitude and gratitude to the Buddha by obeying and doing what is right Buddha’s teachings, not just chanting sutras, making generous offerings of fruits and then falling down to pray and bowing and consider doing so. The Son who understands is the same for the Father, showing gratitude and gratitude to the Father without having to buy an expensive gift for Father on the occasion of his birthday is considered as a complete son. A son who is filial to his parents must make his name, shine his sect, and be beautiful in the face of his parents in social life. This is true filial piety. (to be continued)