Difference between revisions of "Heavenly gods and benevolent deities"
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[[諸天善神]] (Jpn [[shoten-zenjin]] ) | [[諸天善神]] (Jpn [[shoten-zenjin]] ) | ||
| − | Also, [[Buddhist]] [[gods]], protective [[gods]], tutelary [[gods]], guardian [[deities]], etc. The [[gods]] that protect the correct [[Buddhist]] [[teaching]] and its practitioners. [[Gods]] who function to protect the [[people]] and their land and bring good [[fortune]] to both. [[Heavenly]] [[gods]] and benevolent [[deities]] is a generic term for the [[Buddhist]] pantheon that includes [[Brahma]], [[Shakra]], the [[four heavenly kings]], the Sun [[Goddess]], the [[gods]] of the {{Wiki|sun}} and moon, and other [[deities]]. Many of these [[gods]] and [[deities]] were [[traditionally]] revered in [[India]], [[China]], and {{Wiki|Japan}}. They became part of [[Buddhist]] [[thought]] as [[Buddhism]] flourished in those areas. Rather than [[primary]] [[objects]] of [[belief]] or devotion, [[Buddhism]] tends to [[view]] them as functioning to support and protect the [[Buddha]], the Law, or [[Buddhist teachings]], and practitioners.The "Introduction" (first) chapter of the [[Lotus Sutra]] describes a scene in which the [[heavenly]] [[beings]] or [[gods]] gather to hear the preaching of the [[sutra]]. The "[[Peaceful]] Practices" (fourteenth) chapter of the [[sutra]] says, "The [[heavenly]] [[beings]] day and night will for the sake of the Law constantly guard and protect [those who practice as the [[sutra]] teaches]." In the [[Lotus Sutra]], the [[gods]] are regarded as the guardians of those who embrace the [[sutra]]. In The Treatment of Illness, [[Nichiren]] (1222-1282) writes, "The fundamental nature of [[enlightenment]] [[manifests]] itself as [[Brahma]] and [[Shakra]], whereas the [[fundamental darkness]] [[manifests]] itself as the [[devil]] king of the sixth [[heaven]]" (1113). Here the [[gods]] are viewed as [[manifestations]] of the [[Buddha nature]] in one's [[life]]. The [[Golden Light Sutra]] reads: "Though this [[sutra]] [[exists]] in the nation, its ruler has never allowed it to be propagated. In his [[heart]] he turns away from it, and he takes no [[pleasure]] in [[hearing]] its teachings.... In the end, he makes it impossible for us [the [[four heavenly kings]]] and the other countless [[heavenly]] [[beings]] who are our followers to hear this profound and wonderful [[teaching]]. He deprives us of the sweet dew of its words and cuts us off from the flow of the correct [[teaching]], so that our majesty and strength are drained away.... And once we and the others abandon and desert this nation, then many different types of disasters will occur in the country, and the ruler will fall from [[power]]." This passage may be interpreted as indicating that the [[gods]] gain their strength from the [[Buddhist]] Law, and that they are the inherent functions of nature and {{Wiki|society}} that protect those who uphold that Law. | + | Also, [[Buddhist]] [[gods]], protective [[gods]], {{Wiki|tutelary}} [[gods]], guardian [[deities]], etc. The [[gods]] that {{Wiki|protect}} the correct [[Buddhist]] [[teaching]] and its practitioners. [[Gods]] who function to {{Wiki|protect}} the [[people]] and their land and bring good [[fortune]] to both. [[Heavenly]] [[gods]] and {{Wiki|benevolent}} [[deities]] is a generic term for the [[Buddhist]] {{Wiki|pantheon}} that includes [[Brahma]], [[Shakra]], the [[four heavenly kings]], the {{Wiki|Sun}} [[Goddess]], the [[gods]] of the {{Wiki|sun}} and [[moon]], and other [[deities]]. Many of these [[gods]] and [[deities]] were [[traditionally]] revered in [[India]], [[China]], and {{Wiki|Japan}}. They became part of [[Buddhist]] [[thought]] as [[Buddhism]] flourished in those areas. Rather than [[primary]] [[objects]] of [[belief]] or [[devotion]], [[Buddhism]] tends to [[view]] them as functioning to support and {{Wiki|protect}} the [[Buddha]], the Law, or [[Buddhist teachings]], and practitioners.The "Introduction" (first) [[chapter]] of the [[Lotus Sutra]] describes a scene in which the [[heavenly]] [[beings]] or [[gods]] [[gather]] to hear the preaching of the [[sutra]]. The "[[Peaceful]] Practices" (fourteenth) [[chapter]] of the [[sutra]] says, "The [[heavenly]] [[beings]] day and night will for the sake of the Law constantly guard and {{Wiki|protect}} [those who practice as the [[sutra]] teaches]." In the [[Lotus Sutra]], the [[gods]] are regarded as the guardians of those who embrace the [[sutra]]. In The Treatment of {{Wiki|Illness}}, [[Nichiren]] (1222-1282) writes, "The fundamental [[nature]] of [[enlightenment]] [[manifests]] itself as [[Brahma]] and [[Shakra]], whereas the [[fundamental darkness]] [[manifests]] itself as the [[devil]] [[king]] of the sixth [[heaven]]" (1113). Here the [[gods]] are viewed as [[manifestations]] of the [[Buddha nature]] in one's [[life]]. The [[Golden Light Sutra]] reads: "Though this [[sutra]] [[exists]] in the {{Wiki|nation}}, its [[ruler]] has never allowed it to be propagated. In his [[heart]] he turns away from it, and he takes no [[pleasure]] in [[hearing]] its teachings.... In the end, he makes it impossible for us [the [[four heavenly kings]]] and the other countless [[heavenly]] [[beings]] who are our followers to hear this profound and wonderful [[teaching]]. He deprives us of the [[sweet]] dew of its words and cuts us off from the flow of the correct [[teaching]], so that our majesty and strength are drained away.... And once we and the others abandon and desert this {{Wiki|nation}}, then many different types of {{Wiki|disasters}} will occur in the country, and the [[ruler]] will fall from [[power]]." This passage may be interpreted as indicating that the [[gods]] gain their strength from the [[Buddhist]] Law, and that they are the [[inherent]] functions of [[nature]] and {{Wiki|society}} that {{Wiki|protect}} those who uphold that Law. |
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Revision as of 04:46, 21 January 2015
heavenly gods and benevolent deities
諸天善神 (Jpn shoten-zenjin )
Also, Buddhist gods, protective gods, tutelary gods, guardian deities, etc. The gods that protect the correct Buddhist teaching and its practitioners. Gods who function to protect the people and their land and bring good fortune to both. Heavenly gods and benevolent deities is a generic term for the Buddhist pantheon that includes Brahma, Shakra, the four heavenly kings, the Sun Goddess, the gods of the sun and moon, and other deities. Many of these gods and deities were traditionally revered in India, China, and Japan. They became part of Buddhist thought as Buddhism flourished in those areas. Rather than primary objects of belief or devotion, Buddhism tends to view them as functioning to support and protect the Buddha, the Law, or Buddhist teachings, and practitioners.The "Introduction" (first) chapter of the Lotus Sutra describes a scene in which the heavenly beings or gods gather to hear the preaching of the sutra. The "Peaceful Practices" (fourteenth) chapter of the sutra says, "The heavenly beings day and night will for the sake of the Law constantly guard and protect [those who practice as the sutra teaches]." In the Lotus Sutra, the gods are regarded as the guardians of those who embrace the sutra. In The Treatment of Illness, Nichiren (1222-1282) writes, "The fundamental nature of enlightenment manifests itself as Brahma and Shakra, whereas the fundamental darkness manifests itself as the devil king of the sixth heaven" (1113). Here the gods are viewed as manifestations of the Buddha nature in one's life. The Golden Light Sutra reads: "Though this sutra exists in the nation, its ruler has never allowed it to be propagated. In his heart he turns away from it, and he takes no pleasure in hearing its teachings.... In the end, he makes it impossible for us [the four heavenly kings] and the other countless heavenly beings who are our followers to hear this profound and wonderful teaching. He deprives us of the sweet dew of its words and cuts us off from the flow of the correct teaching, so that our majesty and strength are drained away.... And once we and the others abandon and desert this nation, then many different types of disasters will occur in the country, and the ruler will fall from power." This passage may be interpreted as indicating that the gods gain their strength from the Buddhist Law, and that they are the inherent functions of nature and society that protect those who uphold that Law.
