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Topic Summary

Posted by: Dhammañāṇa
« on: August 17, 2019, 01:57:24 PM »

Once asked whether praying to Gods would protect one, my person answered in two controversial seeming manners, yet maybe helpful to get the point:

1. For those without virtue, grave wrong view:

No, most likely not would they help you out. Would householder helps somebody who prefers to pray rather that to be always aware that Gokul NC (gods) are watching one (see Adhipateyya Sutta: Governing Principles ), and therefore do not do unwholesome things?

Don't worry that there are no Devas protecting householder, when householder is walking a good way and be honest all the time.

Rakkhantu sabba-devatā May the devas protect you.

Is a good wish, rather to think "may the devas protect me" Demanding and wishing is never as protective as giving and would not attract householder to the Devas, to see you worthy to be good protected.

2. For those with confidence, basic right view:

Householder

➨Do the gods help us if we pray to them according to Buddhism?

Sure, if one honores and respects them, one can espect rewards. Like if one interacts with other beings, here being with guṇā (goodness, giving), having performed and developed good qualities.

Like with other beings the help is of course limited to merely "outwardly". But they are also used to lift ones mind and come to skilful concentration.

The Buddha praised and encouraged to sacrifies and respect in regard of the Devas and Gods and told that a person doing so where ever he goes, will always gain the respect of the Devas and be best possible protected. (Maybe my person can add a key sutta here, which came to mind)

It's usuall to give wishes like "may the Devas protect you". Such is the practice of metta, karuna, mudita and upekka.

The Buddha was always good protected and supported by the Devas and enjoyed their help and company even in his quest.

Not believing in "spontaneously born beings", Deva, Gods and rejecting their existence is a factor of wrong view and one not respecting the goodness and merits of Devas and in many cases their inferior might also still have problems not knowing what is higher and foremost, which is also an indicator of the first path factor missing, yet it is even a wordily matter of right estimate.

Of course Devas, aside of maybe teach or tell one Dhamma, can not help one in the task to master the path for liberation from suffering, like nobody can: Something one needs to do by oneself, and of course Devas can also not chance effects caused by ones iwn deeds and erease them to arise. But all that ciunts for other people, even the Lord Buddha likewise.

It is maybe good to remark that Devas do not like the company of humans that much because of their virtue, so to enjoy best help and have Devas arround, one needs to have virtue and attributes similar to them.

So torward all here coming accross:

Rakkhantu sabba-devatā

May the devas protect you.

Sabba-buddhā/dhammā/saṅghānubhāvena

Through the power of all the Buddhas/Dhamma/Sangha,

Sotthī hontu nirantaraṃ

May you forever be well.

Hotu sabbaṃ sumaṅgalaṃ

May there be every good blessing.
Posted by: Dhammañāṇa
« on: August 17, 2019, 01:25:17 PM »

[Q&A] Is Prayings to God/Gods, Devas, offerings toward them, of benefit?

There are often questions in regard of Gods, Devas, more Sublime, whether such is of benefit and whether Dhammika would do such. Sadly those who wished for gains by means of even denying more Sublime and call for disobedience, have caused a lot of harm by calling for rejecting more sublime, denying gratitude and destruction of good relations between the Gods, Devas and humans. Here some answers in regard of veneration toward more Sublime, even if not always perfect, given on outer places previously. May it be, out of compassion for many, corrected and filled with addition if the message shows missinterpretations of the Dhamma:

A Christian raised householder once asked whether it would be a bad thing to continue with prayers toward his God:

Its nothing bad at all, if one, for example, would remember the virtue of beings having become gods . The benefits are following in this link. Being attached to wholesome deeds is also nothing wrong, but wise, even if they are still rituals. They can not become natural if not practiced as ritual first.

As for wrong view, yes in certain aspects, since such as believing in an external power (in the case of a creator god ) rejects naturally the law of cause and effect, would lead to inaction and would not bring one beyond the circle of life. If one acts out of this wrong view unwholesome, one certainly does not prepare a good journey. How ever, Christianity, if practiced honestly, is not much different with the Buddhas teachings. It carries Dana (generosity), Sila (virtue) and even certain stages of Bhavana (meditation), and lacks just of panna (wisdom) to come out of the circle. As far as Atma had seen, most Christian serious practicing people have obviously more changes to accumulate paramis (perfections) and merits, as most of the Buddhists will actually do and doing.

Being able to listen to the good teachings of the Buddha requires conditions and one does not lower his conditions but increase them, by simply stick to good ways, what ever the "tradition" is labeled to.

Being grateful and showing gratitude, is not a wrong thing, if such are the intentions of prayers, but lesser good would be wishing, hoping, demanding... especially if one does not lead a live which would not provide such be own deeds, householder.

As the Buddha told and encouraged: Those who pay respect toward Gods and Devas, sacrifice toward their virtues, will be respected and protected by them in return. This being the reason Dhamma-follower would not gather together and share and listen the Dhamma without having humble invited the Devas and Gods, like they would ask their parents and leaders to join and lead the assembly.

So it's really a bad thing to teach people to be disobedience and to show even deliberate ingratitude since such is nothing else as to force wrong view causing everywhere so much troubles in the world, destruction of societies, revolts, plunder and what ever demo-cracy appearance ...

Therefore it can be not often enough taught that right view starts not only for pleasant life in the world but heads one also till the highest liberation. People without Brahmas, real poor, degenerated, orphans: Who would regard them as blessed and with much future?

It's common that those who see no Gods and Devas also have lot of problems in regard of their parents, teacher and benefactors. There is not much hope for them that they ever would find even the Brah(ma) Buddha, Brah Dhamma and the Brah Sangha.

Namo tassa bhagavato arahato sammā-sambuddhassa

- Namo tassa bhagavato arahato sammā-sambuddhassa -[next]
"Bhikkhus, those families are with Brahma, where the mother and father are worshipped by their children. Those families are with the first teachers, where the mother and father are worshipped by their children. Those families are with a former god, where the mother and father are worshipped by their children. Those families are worthy of reverence where the mother and father are worshipped by their children.

"Bhikkhus, Brahma is a synonym for mother and father. The first teachers, is a synonym for mother and father. A former god is a synonym for mother and father. Worthy of reverence is also a synonym for mother and father. What is the reason? Bhikkhus, mother and father have done a lot for their children, feeding them and showing them the world when they were helpless."

"Mother and father are said to be Brahma and an earlier god,
Children should revere them, for the compassion of the populace
The wise should revere and care for them, giving eatables, drinks
Clothes, beds, massaging, bathing and washing their feet
The wise enjoy attending on their mother and father
And later enjoy heavenly bliss."

See also: AN 2.31 ,  SN 15.14
Quote from: http://zugangzureinsicht.org/html/tipitaka/an/an04/an04.063.uppa_en.html

Once one has put his Brahmas, parents, teacher... on the right place in ones heart, having become a person of integrity, gratitude, heading for liberation of dependency by giving into the highest, the highest protection will be rightly accessable:

Namo tassa bhagavato arahato sammā-sambuddhassa

The Banner Protection - Dhajagga Paritta

Thus have I heard:

On one occasion the Blessed One was living near Savatthi at Jetavana at the monastery of Anathapindika. Then he addressed the monks saying, "O monks." — "Venerable Sir," said the monks by way of reply to the Blessed One. Thereupon he spoke as follows:

"Monks, I shall relate a former incident. There arose a battle between the Devas (gods) and Asuras. Then Sakka, the Lord of the devas, addressed the devas of the Tavatimsa heaven thus:

"'Happy ones, if the devas who have gone to the battle should experience fear or terror or suffer from hair standing on end, let them behold the crest of my own banner. If you do so, any fear, terror or hair standing on end arising in you will pass away.

"'If you fail to look up to the crest of my banner, look at the crest of the banner of Pajapati, King of gods. If you do so, any fear, terror or hair standing on end arising in you will pass away.

"'If you fail to look up to the crest of Pajapati, King of the gods, look at the crest of the banner of Varuna, King of the gods. If you do so, any fear, terror or hair standing on end arising in you will pass away.'

"Monks, any fear, terror or hair standing on end arising in them who look at the crest of the banner of Sakka... The Lord of the gods, of Pajapati... of Varuna... of Isana, the King of the gods, any fear terror or hair standing on end, may pass away, or may not pass away. What is the reason for this?

"Sakka, the Lord of gods, O monks, is not free from lust, not free from hate, not free from delusion, and is therefore liable to fear, terror, fright, and flight. I also say unto you O monks — if any fear, terror or hair standing on end should arise in you when you have gone to the forest or to the foot of a tree, or to an empty house (lonely place), then think only of me thus:

"'Such Indeed is the Blessed One, arahant (Consummate One), supremely enlightened, endowed with knowledge and virtue, welcome being, knower of worlds, the peerless trainer of persons, teacher of gods and men, the Buddha, the Blessed One.' Monks, if you think of me, any fear, terror, or standing of hair on end, that may arise in you, will pass away.

"If you fail to think of me, then think of the Dhamma (the Doctrine) thus: 'Well expounded is the Dhamma by the Blessed One, a Dhamma to be realized by oneself and gives immediate results, a Dhamma which invites investigation and leads up to Nibbana, a Dhamma to be understood by the wise each for himself.' Monks, if you think of the Dhamma, any fear, terror or hair standing on end, that may arise in you, will pass away.

"If you fail to think of the Dhamma, then think of the Sangha (the Order) thus: 'Of good conduct is the Order of Disciples of the Blessed One, of upright conduct is the Order of Disciples of the Blessed One, of wise conduct is the Order of Disciples of the Blessed One, of dutiful conduct is the Order of Disciples of the Blessed One. This Order of Disciples of the Blessed One — namely those four pairs of persons,[2] the eight kinds of individuals[3] — is worthy of offerings, is worthy of hospitality, is worthy of gifts, is worthy of reverential salutations, is an incomparable field of merit for the world.' Monks, if you think of the Sangha, any fear, terror or hair standing on end, that may arise in you, will pass away. What is the reason for this? The Tathagata, O monks, who is arahant, supremely enlightened, is free from lust, free from hate, is free from delusion, and is not liable to fear, terror, fright or flight."

So said the Blessed One. Having thus spoken, the teacher, the "Welcome Being" (Sugata), further said:


i. Whether in forest or at foot of tree,
Or in some secluded spot, O monks,
Do call to mind that Buddha Supreme;
Then will there be no fear to you at all.

ii. If you think not of the Buddha, O monks,
That Lord of the world and Chief of men,
Then do think, O monks, of that Dhamma;
So well preached and leading to Nibbana.

iii. If you think not of the Dhamma, O monks
Well preached and leading to Nibbana;
Then do think, O monks, of that Sangha,
That wonderful field of merit to all.

iv. To those recalling the Buddha supreme,
To those recalling the Dhamma sublime,
And to those recalling the Sangha,
No fear, no terror will make them quiver.
Quote from: http://zugangzureinsicht.org/html/lib/authors/piyadassi/protection_en.html#s11