dyanaprajna2011
Dharmapala
From time to time, we see people here at RF post on the concept of deity and god in Buddhism. Different schools take different points of view, and even specific sub-schools, or even individuals, in a school can have differing view points. Hopefully here, I'll offer up a Zen point of view on the nature of deity. This will not be large, detailed, or comprehensive, but hopefully it will be enough to answer any basic questions other have about how Zen views the concept of deity.
Something we have to understand about Zen, is that it's very naturalistic. Any mention in the sutras about deities, colorful cosmologies, spirits, etc., Zen generally tends to look at as metaphor. Even things that many other Buddhists accept as literal, such as the Three Dharma Ages, there are Zen Buddhists, and even Zen masters, who have taught that this is not literal. So, when deities are mentioned in the sutras, whether the Hindu deities, or Buddhist beings such as bodhisattvas like Avalokitesvara, Zen doesn't necessarily accept the literal existence of these beings. Such terminology serves a specific purpose, which I'll explain in a moment.
Another thing about Zen, is it's insistence on non-duality. Zen does not accept the concepts of two extremes, but is dedicated to the middle path. Zen teaches that when one labels something as good, you automatically create it's opposite as evil. When you discriminate something as good, you automatically make it's opposite bad. Zen seeks to transcend such a dualistic way of thinking about things, and seeks to see things 'just as they are', without discrimination or dualistic thinking. This applies equally to the deities. When you accept the idea of a deity external to yourself, you automatically create a barrier, a chasm, between yourself, and the deity. In the case of Buddhas, like Amitabha, the Zen masters taught that there is no fundamental difference between ordinary people and Buddhas.
Then what does Zen teach about the deities? With these two concepts in mind, we can begin to see how Zen does view deities: as something not really external to ourselves, but something inherent in each of us. When we recite the dharani of Avalokitesvara, we're not invoking a being 'somewhere out there', but invoking the Buddha's infinite compassion within ourselves. When we recite the mantra of Amituofo, we're not doing so to gain entrance to the Pure Land upon our death, but bringing forth the Buddha's pure land in our own minds. Deity language is a useful means in order to accomplish certain tasks in Zen, to push us further on the path to enlightenment. In Zen, the concept of interdependence is of utmost importance. Even if said deity is 'out there', understanding it in this way makes it impossible for us to understand and utilize it's fundamental importance. Therefore, praying to Avalokitesvara does no good, when we can't recognize Avalokitesvara in ourselves.
Hopefully this clears some things up about how Zen Buddhism views the concept of deity. Any questions, just ask away.
Something we have to understand about Zen, is that it's very naturalistic. Any mention in the sutras about deities, colorful cosmologies, spirits, etc., Zen generally tends to look at as metaphor. Even things that many other Buddhists accept as literal, such as the Three Dharma Ages, there are Zen Buddhists, and even Zen masters, who have taught that this is not literal. So, when deities are mentioned in the sutras, whether the Hindu deities, or Buddhist beings such as bodhisattvas like Avalokitesvara, Zen doesn't necessarily accept the literal existence of these beings. Such terminology serves a specific purpose, which I'll explain in a moment.
Another thing about Zen, is it's insistence on non-duality. Zen does not accept the concepts of two extremes, but is dedicated to the middle path. Zen teaches that when one labels something as good, you automatically create it's opposite as evil. When you discriminate something as good, you automatically make it's opposite bad. Zen seeks to transcend such a dualistic way of thinking about things, and seeks to see things 'just as they are', without discrimination or dualistic thinking. This applies equally to the deities. When you accept the idea of a deity external to yourself, you automatically create a barrier, a chasm, between yourself, and the deity. In the case of Buddhas, like Amitabha, the Zen masters taught that there is no fundamental difference between ordinary people and Buddhas.
Then what does Zen teach about the deities? With these two concepts in mind, we can begin to see how Zen does view deities: as something not really external to ourselves, but something inherent in each of us. When we recite the dharani of Avalokitesvara, we're not invoking a being 'somewhere out there', but invoking the Buddha's infinite compassion within ourselves. When we recite the mantra of Amituofo, we're not doing so to gain entrance to the Pure Land upon our death, but bringing forth the Buddha's pure land in our own minds. Deity language is a useful means in order to accomplish certain tasks in Zen, to push us further on the path to enlightenment. In Zen, the concept of interdependence is of utmost importance. Even if said deity is 'out there', understanding it in this way makes it impossible for us to understand and utilize it's fundamental importance. Therefore, praying to Avalokitesvara does no good, when we can't recognize Avalokitesvara in ourselves.
Hopefully this clears some things up about how Zen Buddhism views the concept of deity. Any questions, just ask away.