Faith in Buddhism

Shortly after my monastic ordination in the 1980s, I accompanied my root guru the great Jigme Phuntsok Rinpoche on his teaching tours to the West. In the years that followed, I tried to find time to deliver dharma teachings abroad. The trips gave me the opportunity to closely observe and engage with Buddhists in the West.

From my perspective, the many Westerners I encountered during my trips were straightforward and driven by logic and reason; they were interested in philosophy and in an earnest quest for truth. These traits are aligned with the rational wisdom acclaimed in Tibetan Buddhism.

If these same Western practitioners also allow themselves to be driven by heart—to cultivate the emotional wisdom arising from their profound faith in the three jewels and the guru—their practice will become transcendent. 

Faith is an important concept in Buddhism that does not necessarily carry the same meaning as the term used in the West. The word for faith is sraddha in Sanskrit or depa in Tibetan. Both carry the meaning of “confidence” or “trust,” whereas the term faith in the West often has a theistic connotation.

Faith is an antidote to fear.

I have encountered Westerners who said to me, “I came to Buddhism to get away from faith.” Perhaps because of their previous backgrounds in theistic religions, they didn’t interpret the word faith in a way that resonates with its true meaning in Buddhism. From their descriptions, I sense that sometimes the word faith could bring up fear. In fact, in Buddhism faith is an antidote to fear.

True faith in Buddhism is developed by verifying and validating the teachings through our own experience and insight, not through mere belief. Throughout a dharma student’s practice, faith plays a significant role. Without true faith, studying dharma is no different than worldly academic research, which at best provides some Buddhist knowledge but hardly brings any fundamental change to one’s mind.

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Each of us should try our very best to develop faith in the teacher and the three jewels, until that faith becomes indestructible and irreversible. This means faith becomes so integral to us that we would never give it up, even at the risk of our lives.

I dare not claim I’ve attained any realization. But after more than thirty years of dharma study and practice I dare to defend, in front of anyone, statements such as “The blessing power of the dharma is inconceivable,” and “The wisdom of the Buddha is beyond the logical mind.” I cannot be 100 percent certain of many things in this life, but I am completely confident that my faith in Buddhism is now indestructible. Had I been an ordained monk during the Cultural Revolution of the 1960s and 1970s (I was still a young boy), I don’t know whether my faith would have been strong enough that I would not have lied about it to avoid the torture experienced by many Buddhists. Now the dharma has internalized and mingled with my mind, and my faith is bone-deep and unchangeable.

Many Buddhist teachings say a dharma practitioner should grow solid faith, while temporary vivid faith or a sense of joy is not enough. But nowadays upon first encountering a teacher, dharma students often say, “Dear teacher, you are really no different from the Buddha. I have great faith in you.” The next day, these students feel discontented with the teacher, thinking the teacher is incompetent. They may even slander the teacher and try to find a new one. This is definitely not solid faith.

Those with solid faith firmly believe the Buddha’s teachings as incomparable and vast as the ocean, far exceeding anyone’s worldly wisdom. They also understand the Buddha’s compassion to be deeper than any worldly kindness, as reflected by the Buddha’s willingness to suffer the worst torments in the hell realm for millions of kalpas just to benefit one being.

The Buddha said in the Sutra of the Irreversible Dharma Wheel (Avaivartikacakra Sutra):

Having faith in the noble Shakyamuni Buddha
Who offers the dharma to sentient beings,
I should also emulate such activities.
Thus is called solid faith.

This verse suggests that one with solid faith in the Buddha is as dedicated to protecting the dharma as they are to protecting their own precious life. Such a person wants to utilize the dharma to benefit sentient beings.

I believe dharma is the best antidote to mental afflictions including greed, anger, and ignorance. Therefore, in this life and many lives to come, we should steadily follow the footsteps of Shakyamuni Buddha and grow bone-deep faith from the bottom of our hearts.

Real solid faith is irreversible. Even if hundreds of thousands of people oppose us and say no to our actions on the path to liberation, we won’t be intimidated and change our beliefs. Without solid faith no matter how hard you try, how good you appear to be, you cannot pass the “qualifying exam” to become an authentic Buddhist.

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From Tibetan Buddhism: A Guide to Contemplation, Meditation, and Transforming Your Mind by Khenpo Sodargye © 2024 by Khenpo Sodargye. Reprinted in arrangement with Shambhala Publications, Inc. Boulder, CO.