Ku Yo – Offerings to all the Buddhas

“ Ku Yo, making an offering is a very important virtue in the Buddha’s Way…Ku Yo is done in relation to someone who is more worthy than oneself…to do Ku Yo is one way of expressing profound gratitude and nourishment for the very source of our gratitude…it is an honor to do Ku Yo.” – Gyomay Kubose

 

The concept of Ku Yo resonates with me. To make offerings to all the Buddhas is something that brought me back to Buddhism, after being away for a while. I have no idea of why this is what brought me back. If I look at my history, one would think that this is what would drive me away instead of drawing me nearer. Recently I was re-reading the Shorter Pure Land Sutra about how one of the practices in the Pure Land being was to make offerings to countless Buddhas of other Buddha lands. In Sukhavati, it rains Mandarava blossoms all the time, and those flowers are gathered up and then offered to numerous Buddhas across the universe. Along with other meditative or Bodhisattva practices, there is also the practice of Ku Yo. I love that fact that the offering to the Buddhas is not something that is rare but something that is continuously unfolding. I like to think of the flowers as a representation of the compassion and practice of those living in the Pure Land; the flowers raining from the sky represent the fruit of practice and awakening. As Mark Healsmith has written, “The flower is a wonderful exemplar of the uniqueness yet interconnectedness of all life “ and makes the offering of them an expression of the interconnectedness of all life and “profound gratitude, for the very source of our gratitude.”

The other reason why Ku Yo resonates with me is it is something that I have been contemplating. I have been thinking about Ku Yo in the frame of the “Way of Gratitude” and some of the barriers that impede our cultivation of it. I have been thinking about the role of humility and gratitude and how humility is one of its prerequisites. I think, at times, we struggle with gratitude because we struggle with humility. As I have been thinking about this and asking others, I found that for many of us we struggle with humility because we have not experienced it, only its unhealthy sibling; Shame. In humility we are open, we are ready to learn, we show both sides of the leaf. With shame, we close our self off from the outside world and bury our leaf in the darkest hole. In this state of mind when we see someone with boundless compassion or great practice we do not see it as something we can learn from, but they become a source of further comparison and a deepening shame of our failures. That which could give us hope and insight into our Buddha Nature only becomes a testament to our failures. Gratitude gets choked off in the darkness. Humility, on the other hand, opens us up to awe and the acceptance of our limitation, it frees us to “keep going” without the burden of judgment and shame.

As Gyomay writes, Ku Yo practice is being done in relation to someone or something that is more worthy than oneself. More worthy than me? A part of us does not like such a statement. Here is where many of us live in a paradox. In our shame we feel unworthy and yet we bristle at the idea of someone being more worthy than us? Why is this concept so challenging for some of us? Maybe it is because we have inherited the karma of “rugged individualism” and a misplaced meaning of “equality”? In opening services at our Sangha, we recite lines from the opening they use at Plum Village Sangha in France. One of the lines says, “may we be free from the “equality complex””, to remind ourselves that there are things greater than ourselves, like the three refuges for example; the Dharma, The Sangha and the Buddha. I am grateful that there are things in this world greater than me! I feel a sympathetic joy and gratitude to those I make offerings to. I think that Ku Yo is the fruit of “sincerely seeking the true life” (46) There is no Ku Yo without “true life” and no true life without “Ku Yo”, they “co-arise”. Offerings to the Buddha inspire us to become Buddhas, they come from the heart, there is no ego in it.” (46) all the time realizing that what bows and is bowed to are the same.

I have great appreciation for the more psychological and secular forms of Buddhism and they have been companions with me on my journey. At the same time I appreciate the idea of something greater than my small ego-self, a point of reference that elicits awe, a devotional expression within samsaric dualism, that works dynamically through poetry, metaphor and experience to dissolve all dualisms into the great ocean of compassion.

Who Am I

by Haya Akegarasu 

My thought is thought,
It is never myself.
I had thought that my thought is myself,
but now I’m aware
I made a terrible mistake.

My experience is
experience. It
is never myself. I had thought
that experience is
myself, but now I’m aware
I made a terrible mistake.

My feelings are feelings,
they are never myself.
I had thought that my feelings
are myself,
but now I’m aware
I made a terrible mistake.

My will is will. It is
never myself.
I had thought
that my will is myself, but now
I’m aware I made
a terrible mistake.

My wishes are wishes,
they are never myself.
I had thought that my wishes
are myself,
but now I’m aware
I made a terrible
mistake.

My deeds are deeds,
they are never myself.
I had thought that my deeds are myself,
but now I’m aware
I made a terrible mistake.

But then
who am I?
Yes, it is true, that through
thought, experience, feeling,
will, wish, and deed
I manifest myself,
but also
I manifest myself
when I break out
of all of these.

I am not such a limited self,
conceptualized self,
as to exist apart from others!
I alone
am the most noble:
I embrace the cosmos.

What an indescribable, subtle
existence I am! – I cannot in
speaking or writing
put down who I am!

I always touch this indescribable self,
always follow this indescribable self.
Truth is here.

The Color Gold

The Color Gold – excerpt for River of Fire River of Water by Taitetsu Unno

Though Shin Buddhism improvised a radically new form of practice, its goal is one and the same with that of Mahayana  Buddhism The goal is to awaken to the true self as a manifestation  of dharma or “reality-as-is.” What this means may be   illustrated by some popular metaphors in the Pure Land tradition.


The lotus  flower, the second metaphor, reveals the distinctive meaning of  suchness or thatness. The lotus has been an important religious  symbol in the Asian world for more than five thousand years with   different signilications. In the Pure Land tradition it represents    the uniqueness of each person, or each reality-as-is, distinct          from all others each with its own uniqueness.

 


The multiple colors of the lotus blossoms, each radiating its distinctive  luster, creates the glory of the enlightened realm. This is the  realm of the Pure Land, the world of enlightenment. But this world  is not a given; it is to be realized through undergoing a radical   transformation.

This transformation is suggested in the third metaphor of transformed rubble, based on scripture that reads: “We who are like bits of rubble are transformed into gold.” All-embracing and nonexclusive,   this path accepts everyone, even the lowliest who are considered   nothing more than “bits of rubble” in  the eyes of society. But no matter who or what one is, everyone is   transformed through the power of compassion to become authentically real as an awakened person. “Bits of rubble” is the realization of those who, illuminated by Immeasurable Light and Immeasurable   Life that is Amida, are made to see their essential finitude, imperfection,    and mortality. This realization may not sound too inspiring, but  affirming one’s basic reality is the crucial factor in the transformative  process. To bring about such a transformation is the sole purpose,   of the Primal Vow of Amida, the working of great compassion that courses through the universe.

This metaphor of alchemical transmutation is based on the Mahayana  teaching of the nonduality of samsara and nirvana, delusion and enlightenment,   rubble and gold. This is not a simple identity, for it involves a            dialectical tension between the two poles, between limited karmic  beings and unbounded como passion. The two remain separate, yet they   are one; they are one, yet always remain separate.