Research tools are fundamentally important for research work of science: in view of the inadequate and limited powers of eyes, ears and the body to detect the intensity of light, sound, heat and hardness accurately, apart from the lack of a standard of visibility, audibility and sensitivity of those sense-organs to go by, scientists have invented numerous apparatus and instruments which not only can function more effectively and more extensively than the sensory organs of human beings but also can be free of errors of the subjective mind. By means of those ingenious instruments, quantitative measurements of various units may be obtainable, and from this information, not only the quantitative inter-relationships of all units may be inferred by mathematical deduction, but also the transformations of various material phenomena may be discovered. This, however, may mislead us to think that all scientific appliances are perfect and entirely free from error. No, they are not. In fact, this is the reason why scientists always do their utmost to improve appliances in every way. Here are some fundamental questions, which may be noteworthy for scientists to ask themselves: “WHO directs them to deal with the question of research tools in such ingenious manner?, and , if WHO goes wrong, what should be done to rectify the error?” Apparently, those questions are out of their mind, for so far, among themselves they have hardly gone into discussion of those hypothetical questions at all; moreover, apart from their indifferent attitude, they deem it best to let philosophers to speculate wildly, and religionists to talk devils, about it.

In the eyes of Buddhism, however, this fundamental question is the Fundamental Tool of all tools, and the Standard Implement of implements: it is an all-illuminating Mirror, by which all phenomena of the universe can be perceived; on the other hand, if the Tool is unworkable, or if the Standard Implement lacks accuracy, or if the Mirror is defiled with dust, then the reality of all phenomena and all things would not be correctly perceived. According to Buddhism, the Essence of mind of all sentient beings does not differ from that of Buddha, but like a dirty mirror, its function to shine does not work for the time being, thus it is only by cleaning and polishing that its bright Essence would be reverted to its original purity. All is said in the stupenduous volumes of the Tripitaka is nothing but an elucidation of different ways and means to eliminate various defilements to restore the mind to purity so that in this way the truths of life and the universe may be clearly comprehended. However, the cleaning work is by no means an easy thing to do, for not only we need the tools, but also the “Know-How” to do it well. Contrary to the conventional misconception that the Buddha’s image, the dru, the bell, flowers, pennants etc., are but symbols of superstition, we should realize that all those things and everyone of them are nothing but cleaning tools. Again, one may be seized with a sense of mystery about the odds and ends exhibited at a ritual ceremony of Tantric Buddhism in the monastery, but in Buddhism, there is no mystery at all, for, though its profound theories may not be comprehended by people generally, yet whatever it says of the phenomena and things of the world is based on Wisdom and Reason. If we observe the devotees of the Pure Land Sect zealously reciting the Buddha(chanting the name of Buddha), the serene Ch’an Buddhists sitting in meditation with one-pointed mindfulness, and devoted monks, nuns and lay Buddhists receiving Discipline and reciting sutras wholeheartedly, then we may realize that all these methods of cultivation aim to accomplish but one thing – To Clean The Mind and Keep it Clean. It cannot be too strongly stressed that there is nothing superstitious or mysterious in Buddhism; on the contrary, in Buddhism, every act, every move, and everything, come from the inflow of Purity and Wisdom of Supreme Perfect Enlightenment. Hence, Buddhism is said to be invaluable like the Mori Pearl, illuminating on all sides, but this can be realized only by self-experiencing.