Devotion in Buddhism

　　by

　　Nyanaponika Thera

　　© 2004

　　The Buddha repeatedly discouraged any excessive veneration paid to him personally. He knew that an excess of purely emotional devotion can obstruct or disturb the development of a balanced character, and thus may become a serious obstacle to progress on the path to deliverance. The history of religion has since proved him right, as illustrated by the extravagancies of emotional mysticism in East and West.

　　The suttas relate the story of the monk Vakkali, who full of devotion and love for the Buddha, was ever desirous to behold him bodily. To him the Buddha said: "What shall it profit you to see this impure body

　　 He who sees the Dhamma, sees me."

　　Shortly before the Buddha passed away, he said: "If a monk or a nun, a devout man or a devout woman, lives in accordance with the Dhamma, is correct in his life, walks in conformity with the Dhamma — it is he who rightly honors, reverences, venerates, holds sacred and reveres the Perfect One (tathagata) with the worthiest homage."

　　A true and deep understanding of the Dhamma, together with a conduct that is in conformity with that understanding — these are vastly superior to any external homage or mere emotional devotion. That is the instruction conveyed by these two teachings of the Master.

　　It would be a mistake, however, to conclude that the Buddha disparaged a reverential and devotional attitude of mind when it is the natural outflow of a true understanding and a deep admiration of what is great and noble. It would also be a grievous error to believe that the "seeing of the Dhamma" (spoken of in the first saying) is identical with a mere intellectual appreciation and purely conceptual grasp of the doctrine. Such a one-sided abstract approach to the very concrete message of the Buddha all too often leads to intellectual smugness. In its barrenness it will certainly not be a substitute for the strong and enlivening impulse imparted by a deep-felt devotion to what is known as great, noble and exemplary. Devotion, being a facet and natural accompaniment of confidence (saddha), is a necessary factor in the "balance of faculties" (indriya-samata) required for final deliverance. Confidence, in all its aspects, including the devotional, is needed to resolve any stagnation and other shortcomings resulting from a one-sided development of the intellectual faculties. Such development often tends to turn around in circles endlessly, without being able to effect a break-through. Here, devotion, confidence and faith — all aspects of the Pali term saddha — may be able to give quick and effective help.

　　Though the Buddha refused to be made the object of an emotional "personality cult," he also knew that "respect and homage paid to those who are worthy of it, is a great blessing." The Buddha made this statement in the very first stanza of one of his principal ethical injunctions, the Discourse on Blessings (Maha-Mangala Sutta [1]). Mentioning the value of a respectful, reverential attitude together with the blessings "avoiding fools and associating with the wise," the Buddha obviously regarded such an attitude as fundamental for inpidual and social progress and for the acquisition of any further higher benefits. One who is incapable of a reverential attitude will also be incapable of spiritual progress beyond the narrow limits of his present mental condition. One who is so blind as not to see or recognize anything higher and better than the little mud-pool of his petty self and environment will suffer for a long time from retarded growth. And one who, out of a demonstrative self-assertion, scorns a reverential attitude in himself and in others will remain imprisoned in his self-conceit — a most formidable bar to a true maturity o…

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