Buddhist devotion

Buddhist Devotion is an important part of Buddhist practice. According to a spokesman of the Religious Council of Burma, devotion to Buddhist spiritual practices inspires devotion to the Three Refuges, that is, the Buddha, the Dharma, and the Saṃgha. Most Buddhists use ritual in pursuit of their spiritual aspirations.

History

Early Buddhism

In early Buddhist canons such as the Pali Canon, many examples are raised of the spiritual impact the Buddha had on people. Prince Nanda, as the Buddha's cousin, is said to have ordained as a monk out of respect for the Buddha, even though he was not interested in the monastic life at first. Vakkali, a knowledgeable Brahmin, was so impressed by the Buddha that he ordained just to be around him. Kaccana, a minister of King Canda-Pajjota, was ordered to take the Buddha away. He forgot about his mission straight away when he met the Buddha, and decided to become a monk under him as well. In some cases, it was certain character traits of the Buddha that led to devotion. A man called Paripunnaka from Kapilavatthu was impressed by the Buddha's grace and simplicity, and became a monk as a result.

On a similar note, devotion played a role in monastic relations as well. Newly ordained monks were expected to show trust and respect for their teacher, and if they did not, their teacher could formally dismiss them. Shortly after the Buddha passed away, minister Vassakara asked Ānanda Thera, formerly the attendant of the Buddha, how the Buddhist community would survive now. Ānanda Thera answered that devotion to a virtuous fellow monk would become a driving force in the monastic community. This devotion would become increasingly important after the Buddha's passing, when there was no centralized authority anymore.

Chinese and Japanese Buddhism

An important form of Buddhist devotion can be found in Pure Land Buddhism, which is practised by most Chinese monks, some combining it with Chan (Zen) Buddhism. It exists as a group of independent denominations in Japan, the most radical, and largest of which, Jodo Shinshu ('True Pure Land Buddhism'), holds to a subtle idea of effortless salvation. Jodo Shinsu, also known as Shin Buddhism, concerns itself with salvation in a paradise after death, and sometimes also creating a Utopian society in the present life. Originally, Nirvana may have been regarded as the ultimate aim, being beyond heaven. For Jodo Shinsu Buddhists devotion is informed by the belief that oneself has little power, and one must rely on an other for help. They focus their devotion on the bodhisattva (a being that aims at becoming a Buddha) called Amitabha for this help. Presently, most Korean temples reserve a place especially for Pure Land practices.

The Lotus Sutra

A text that is known as the most revered Buddhist text is the Lotus Sutra, or the Sutra on the White Lotus of the Sublime Dharma (Template:Lang-sa). It is perhaps the most important sūtra (text, discourse) in Mahāyāna Buddhism. Being a sūtra that appeals to emotion, the text was used for several political purposes throughout Buddhist history. This does not mean, however, that the text had no religious impact. In medieval China and Japan, many miraculous legends were related to the Lotus Sutra, contributing to its popularity. Scholars have suggested that the sutra's emphasis on the Buddha in the role of a father has helped make it popular, and helped to solve the problem of East Asians regarding Buddhism's monasticism as contradicting family and filial piety. By some Buddhist schools, the reverence towards the Lotus Sutra was taken to the extent that it became the sole and highest Buddhist practice, and was by itself believed to lead society to an ideal Buddha land.

Role in ethics

See also: Buddhist ethics

The reverence and devotion towards the Buddha Nature lies at the foundation of ethics in some Buddhist schools, notably in the Chinese school of Sanlun. Sanlun teaches to be aware that all living beings possess Buddha Nature and are interrelated, calling this awareness Wuxin.

Practices

Although Buddhism regards inner devotion as more important than outer ritual, devotion is expressed through several practices. An important idea in Buddhist devotional practice is the idea that good qualities of mind can be developed by association with someone or something linked to high spiritual attainment. Although almost all devotional practices can be done in one's own home, it is custom to meet in the local temple on festivals and days of observance.

Blessing

Main article: Adhiṣṭhāna

Monks and nuns are believed to be able to convey spiritual power by giving a blessing (Template:Lang-sa, Template:Lang-pi) through chanting, a blessed object or some other means. The spiritual power of monastics is considered to come from their ordination lineage and virtue.

Merit-making and resolve

Main articles: Merit (Buddhism) and Praṇidhāna

Merit is an energy that can be accumulated through merit-making practices, often performed with people who are considered to have the spiritual power to give blessings. This energy can also be directed at a goal chosen, through a resolve (Template:Lang-sa, Template:Lang-pi) often made.

Meditation

See also: Buddhist meditation

In certain forms of Buddhism, such as Tibetan Buddhism, devotion is part of meditation practice. Devotion towards a teacher is part of a process of enhancing the mind's attention.

Prostration

Main article: Prostration (Buddhism)

In Buddhism, prostration is done:

• To images of Gotama Buddha, and in Mahāyāna Buddhism also to other Buddhas and bodhisattvas. Such images originated some centuries after the historical Buddha. Devotion towards bodhisattvas is focused on their compassion, their skill and extraordinary powers.
• To religious superiors:
  • by a monk to a monk ordained earlier;
  • by a nun to a nun ordained earlier;
  • by a nun to a monk, regardless of date of ordination;
  • By a lay person to a monk or nun, or sometimes a religious teacher of some kind;
• Laypeople may also bow to their parents or to their elders.

Prostration is done as an expression of humility and an acknowledgement of the other's spiritual experience. It is usually done three times, to pay respect to the Buddha, the Dharma and the Saṁgha. The prostration is done by holding the hands in front of the chest and bringing them to the lips and the forehead, to indicate paying respect by body, speech and mind. After that one either bows with the elbows and head onto the ground, or by fully outstretching one's entire body. Apart from a threefold prostrations, prostrations may also be done continuously as a form of repentance, or as part of circumambulating a stūpa or other holy place.

Offering

Main article: Offering (Buddhism)

This includes offerings that are given out of respect and humility to a Buddha image or other artifact. This is often combined with chanting. Buddhists may offer flowers as a symbol of growth, or incense to remind themselves, in the words of Buddhist Studies scholar Peter Harvey, of the "odor of sanctity" of the Buddha. Candles and lights may also be offered, symbolizing the dispelling of the darkness of ignorance. In Mahāyāna Buddhism, often a set of seven offerings is given, in which the first two offerings represent hospitality, and the other five the senses. Such an offering indicates respect through one's entire being, as represented by the five senses.

Chanting

Main article: Buddhist chant

Types of chanting:

• the recitation of Three Refuges, of which every phrase is repeated three times;
• protective chanting: Many forms of protective chanting (Template:Lang-pi) exist in Buddhism, among which the well-known Karaṇīyamettā Sutta. Whereas some of these chants are used to ward of specific dangers, such as that during childbirth, others are considered to be beneficial in a more general sense. They are only believed to effect the life of the practitioner who recites them with a mind of faith.

In the scripture Samyuktagāma, the Buddha is portrayed teaching a verse and mantra that monks may chant to protect themselves from snakebite. The verse is mainly about loving-kindness, compassion, and doing no harm to all beings. The mantra is given in Chinese transcription of the Sanskrit. This episode does not occur in the counterpart Pali sutta in the Saṃyutta-Nikāya, and may have been added after the Sarvāstivāda–Vibhajjavāda split.

• mantras and dharanis in Mahayana: includes the Heart Sutra and the mantra Om mani padme hum;
• homage to Amitabha in Pure Land Buddhism;
• homage to the Lotus Sutra in Nichiren Buddhism.

Buddhist chants are reflections on the good spiritual qualities of the Three Refuges or an enlightened teacher, and aspirations of spiritual perfection. In early Buddhism, recitation of texts was done mainly for its mnemonic purpose, in a time period when religious texts were not written down. Later on, after writing became widespread, recitation was still continued out of devotion and to commit the teachings to memory out of respect. Some elements of chanting in Buddhism, such as the monotonous style, still indicate its original mnemonic nature.

Although much chanting is done in ancient ritual languages such as Sankrit or Pali, chants in vernacular languages also exist. A common Pali chant is Namo tassa..., often chanted to introduce a ceremony. In many Buddhist traditions, rosaries are used during the chanting.

Pilgrimage

Main article: Pilgrimage (Buddhism)

• according to sources recognized by most scholars as early, the Buddha, shortly before his death, recommended pilgrimage to four places:
  • his birthplace (Lumbini, now Rummindei in Nepal)
  • the site of his enlightenment (Bodh Gaya)
  • the site of the preaching of his first sermon (near Benares)
  • the place of his death (Kusinara)

Other places were later added, particularly in other countries, where pilgrimage to the original sites would be daunting.

Other forms of respect

It is common in Buddhist temples to take off one's shoes. In ancient times, shoes were a status symbol and taking them off was therefore an expression of humility. It might also have been done to keep the temple grounds clean. Another custom is to put the Buddha image on the highest spot in the room.

Places

The place where a Buddhist observes devotional practices can be a simple home shrine, or at the temple. Buddhist temples often contain dormitories for monastics, who lead devotional practices at the temple. Theravāda Buddhist temples usually have an image of Gotama Buddha in the main room, perhaps combined with images of his close disciples Śāriputra and Maudgalyāyana. In Mahāyāna Buddhist temples, more diversity can be found, including different heavenly Buddhas, Bodhisattvas and sometimes a series of arahant disciples (disciples that have achieved personal enlightenment). The Buddhist temple usually contains a room for meetings, meditations or preaching, and may contain a stūpa (hemispherical structure) with relics, and a Bodhi tree (tree of the same type that the Buddha became enlightened under).

Stūpas and Buddha images may be donated by a single supporter, or by a community of devotees, motivated by merit-making motives. In most Buddhist traditions, Buddha images are regarded as more than just representations, but as actually imbued with a spiritual power connected to the Three Refuges, as reflected in consecration ceremonies and legendary accounts.

References

• Green, Ronald S. (2013), "East Asian Buddhism" (PDF), in Emmanuel, Steven M. (ed.), A companion to Buddhist philosophy, Chichester, West Sussex: Wiley-Blackwell, ISBN 978-0-470-65877-2
• Harvey, Peter (1990), An Introduction to Buddhism: Teachings, History and Practices (1st ed.), Cambridge University Press
• Harvey, Peter (2013), An introduction to Buddhism: teachings, history and practices (PDF) (2nd ed.), New York: Cambridge University Press, ISBN 978-0-521-85942-4
• Encyclopedia of Buddhism, vol. 1, Macmillan, 2004
• Morgan, Kenneth W., ed. (1956), The Path of the Buddha: Buddhism Interpreted by Buddhists, New York: Ronald Press
• Welch, Holmes (1967), The Practice of Chinese Buddhism, 1900–1950, Harvard University Press
• Wijayaratna, Mohan (1990), Buddhist monastic life: according to the texts of the Theravāda tradition (PDF), translated by Grangier, Claude; Collins, Steven, Cambridge University Press, ISBN 0-521-36428-0