Theravada: "Devotion in Buddhism"

Ven. Nyanaponika (BPS.lk/ATI); Dhr. Seven, Amber Larson, Wisdom Quarterly

The Buddha reclining into final nirvana with line of Thai novices offering robe (G. Larkin).

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Vesak 2016, El Monte, CA (Gordon Milcham)

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.

It can become a serious obstacle to progress on the path to liberation. The history of religion has since proved him right, as illustrated by the extravagances of emotional mysticism East and West.

 

The sutras relate the story of the monk Ven. Vakkali, who full of devotion and love for the Buddha, was ever desirous to see him. The Buddha said to him:

"What shall it profit you to see this impure body? One who sees the Dharma sees me."

 

Shortly before the Buddha passed away into final nirvana, he said: "If a monk or a nun, a devout man or a devout woman, lives in accordance with the Dharma, is upright in life, walks in conformity with the Dharma -- it is that person who rightly honors, worships, venerates, holds sacred, and reveres the Perfect One (Tathagata) with the worthiest homage."
 

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

  

Devotion is meritorious

Reverent devas in the World of the Thirty-Three listen to the Buddha teach Abhidharma.

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It would be a mistake, however, to conclude that the Buddha disparaged a reverential and devotional attitude of mind/heart when it is the natural outflow of a true understanding and a deep admiration of what is great and noble (leading toward enlightenment).
 

It would also be a grievous error to believe that the "seeing of the Dharma" (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 for what is noble, great, 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 liberation.
 

Confidence, in all its aspects, including devotion, is needed to resolve any stagnation and shortcomings resulting from a one-sided development of the intellectual faculties.
 

Such development often tends to turn in circles endlessly without being able to effect a breakthrough. Here, devotion and confidence and faith -- all aspects of the broad Pali term saddha -- may be able to give quick and effective help. More

Addicted to seeing the Buddha
G.P. Malalasekera, Dictionary of Pali Proper Names edited by Wisdom Quarterly

The Buddha's loving-kindness, beauty, and regal demeanor drew people (Mig_T_One/flickr).

 
Vakkali was from a Brahmin family in Sāvatthi who became proficient in the three Vedas. But when he saw the Buddha, he never grew tired of staring at him. He followed him about. In order to be closer to him, he became a Buddhist monk then he spent all of his time, apart from meals and bathing, contemplating the Buddha's person.

One day the Buddha said to him, "The sight of this foul body is useless; one who sees the Dharma really sees me" (Cp. Itv. sec. 92).

Yo kho dhammam passati so mam passati; yo mam passati so dhammam passati

("Who sees the Dharma sees me; who sees me sees the Dharma.")

But even then Vakkali would not leave the Buddha until, on the last day of the rains retreat, he commanded Vakkali to depart. Greatly grieved, he sought the cliffs of Vultures Peak. The Buddha, aware of this, appeared before him and uttered a stanza. Then stretching out his hand, he said: "Come, monk." Filled with joy, Vakkali rose in the air pondering the Buddha's words and realized full enlightenment (AA.i.140f.). The Apadāna account (Ap.ii.465f.) is similar.  More

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