| Translations of Faith | |
|---|---|
| Sanskrit | श्रद्धा (IAST: śraddhā) |
| Pali | saddhā |
| Bengali | শ্রাদ্ধের (shraddher) |
| Chinese | 信(T&S) (Pinyin: xìn) |
| Indonesian | keyakinan, iman |
| Japanese | 信 (Rōmaji: shin) |
| Khmer | សទ្ធា (UNGEGN: satthea) |
| Korean | 믿음 (RR: mid-eum) |
| Sinhala | ශ්රද්ධාව (shraddhawa) |
| Tibetan | དད་པ (Wylie: dad pa THL: dat pa) |
| Thai | ศรัทธา (RTGS: satthaa) |
| Vietnamese | tín |
| Glossary of Buddhism | |
| Part of Theravāda Abhidhamma |
| 52 Cetasikas |
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| Theravāda Buddhism |
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In Buddhism, faith (saddhā, śraddhā) refers to a serene commitment to the practice of the Buddha's teaching, and to trust in enlightened or highly developed beings, such as Buddhas or bodhisattvas (those aiming to become a Buddha). Buddhists usually recognize multiple objects of faith, but many are especially devoted to one in particular, such as one particular Buddha. Faith may not only be devotion to a person, but exists in relation to Buddhist concepts like the efficacy of karma and the possibility of enlightenment.
Faith in early Buddhism focused on the Triple Gem, that is: the Buddha; his teaching (the dharma); and the community of spiritually developed followers or the monastic community seeking enlightenment (the saṅgha).
A faithful devotee was called an upāsaka or upāsika, a status for which no formal initiation was required. Early Buddhism valued personal verification of spiritual truth as the best way to attain such truth, and in comparison considered sacred scriptures, reason, or faith in a teacher to be less valuable sources of authority. As important as faith was, it was merely a first step on the path to wisdom and enlightenment; faith would become obsolete or redefined at the final stage of that path. Early Buddhism did not morally condemn peaceful offerings to deities. Throughout the history of Buddhism, the worship of deities, often from pre-Buddhist and animist origins, was appropriated or transformed into Buddhist practices and beliefs. As part of this process, such deities were explained as subordinate to the Triple Gem, which still kept a central role.
In the later strata of Buddhist history, especially in Mahāyāna Buddhism, faith was given a much more important role. Mahāyāna introduced devotion to Buddhas and bodhisattvas residing in Pure Lands. With the rise of devotion to the Amithaba Buddha in Pure Land Buddhism faith gained a central role in Buddhist practice. The Japanese form of Pure Land Buddhism, under the teachers Hōnen and Shinran, believed that only entrusting faith toward the Amitābha Buddha was a fruitful form of practice; it dismissed celibacy, meditation, and other Buddhist practices as no longer effective, or as contradicting the virtue of faith. Pure Land Buddhists defined faith as a state similar to enlightenment, with an accompanying sense of self-negation and humility. Mahāyāna sutras, such as the Lotus Sutra, became objects of worship, and the recitation and copying of these sutras were believed to create great merit. The impact of faith in Buddhist religiosity became pivotal in millenarian movements in several Buddhist countries, which sometimes resulted in the destruction of royal dynasties and other important political changes.
Thus, the role of faith increased throughout Buddhist history. However, from the nineteenth century onward, in countries like Sri Lanka and Japan, and also in the West, Buddhist modernism has downplayed and criticized the role of faith in Buddhism. Faith in Buddhism still has a role in modern Asia and the West, but is understood and defined differently from traditional interpretations, with modern values and eclecticism becoming more important. The Dalit Buddhist community, specifically the Navayāna movement, has interpreted Buddhist concepts in the light of the political situation of the Dalits, in which there is tension between modernist rationalism and local devotion.