This thread hasn't expired yet... since I happened to find
this information today, thought it would be good to paste it
here.
http://www.jenchen.org.sg/understa.htm
What
is the significance of bowing before the images of the Buddha and
the Bodhisattvas? Is there any merit in doing so?
Bowing
before the Buddha image
It is definitely true that
bowing before the Buddha and Bodhisattvas to pay respects has
merits. However, merits and blessings are different. Generally,
when a person performs an act of giving, it is often knowledged
that his "merits are boundless". Over time, the practice becomes a
habit, resulting in a confusion between merits and blessings. To
one who has enlightened to the truth, his virtuous deeds can be
considered meritorious. Prior to that his noble deeds are acts of
cultivating blessings.
Many people criticize
Buddhism for worshipping idols and images. In reality, many
religions in this world worship idols and images. Those who pass
such remarks about Buddhism may themselves pray religiously to
idols and images. From an ultimate point of view, we will realize
that Buddhism is the only religion that does not worship images. It
is only because of sentient beings’ attachment to forms and images
that the Buddhas and the Bodhisattvas manifest themselves in these
forms. Generally speaking, people who do not yet have a profound
understanding of Buddhism, need to rely on the image of the Buddha
as a guide. To those who have been enlightened to the truth, they
are capable of realizing that in Buddhism the ultimate reality is
formless.
Let me illustrate with an
example. Supposing there are some young children in kindergarten
whose grandparents have long passed away, and they never knew how
they looked like. The teacher may use pictures to illustrate how
generally grandpas and grandmas would look like. These children
will learn to understand that grandpa looked like an elderly man,
and grandma looked like an elderly woman. These children soon
progress to primary level education, followed by secondary level
and eventually university education. It would be ridiculous for the
university professor to use the same pictures that the kindergarten
teacher had used in reference to their grandparents. At that level
of education, the professor would perhaps use other more
appropriate terms of ancestral relationship.
It is the same with
learning Buddhism. To a beginner, it helps to introduce the images
of, for example, Amitabha Buddha, Avalokiteshvara (Kuan Yin)
Bodhisattva or Sakyamuni Buddha, in order to inspire their respect
for them. When one has attained a certain higher level of
understanding, then one will be able to realize the following as
stated in the Diamond Sutra: "All forms are but illusions; in
seeing that all forms are illusory, then one sees the Tathagata."
As to the true meaning of the "Buddha characteristics" of "all
forms are illusory", it can only be realized through cultivation
and awakening.
What is the significance of
offering incense, flowers, water and fruits?
Offering
incense, flowers, water and fruits
The
fragrance of the incense is symbolic of ethics and morality. These
are the virtues of the Bodhisattva spirit of benefiting others and
self. If we do not practise ethics and live immorally, then the
offering of incense does not serve any purpose. Offering of incense
is only meaningful if our conduct befits the correct standard and
principle of ethics and morality.
Flowers
are symbolic of wisdom. We learn and practise Buddhism to unfold
and develop our wisdom. When the wisdom blossoms in each and
everyone of us, then as human beings, our conduct is like flowers
in bloom. Everyone admires beautiful flowers and they are welcomed
everywhere. Thus, when we make an offering of flowers to the
Buddha, it is that we want to be like the Buddhas and the
Bodhisattvas who are so filled with wisdom.
Water
serves two purposes. Firstly, it quenches our thirst. A drink of
water is so soothing and comfortable when we are thirsty. Secondly,
it is for cleansing, for example, washing our clothes or the floor,
etc. When we learn and practise Buddhism, the Dharma is like the
morning dew, cleansing the impurities of our hearts and minds so
that we are soothed and happy.
The
offering of fruits is made not because Buddha wants to eat them.
When we learn and practise Buddhism, and perform virtuous deeds,
these virtuous deeds should bear sweet fruits. Thus, the offering
of fruits is symbolic of the results of our virtuous deeds. It is
best to offer fruits that are round. This is again symbolic that
when we cultivate in accordance to the Buddha’s teachings, we will
eventually be perfectly rounded and attain the fruit of Buddhahood.
For obvious reasons, we should not offer fruits that are sour,
bitter or of unpleasant shapes.
