section_path: Eastern religions/Buddhism
section_name: Buddhism
paragraph_text: Buddhism
  
  In the earliest Buddhist tradition, the Theravada, and in the later Mahayana tradition of Zen (or Chán), prayer plays only an ancillary role. It is largely a ritual expression of wishes for success in the practice and in helping all beings.
  
  The skillful means (Sanskrit: upāya) of the transfer of merit (Sanskrit: pariṇāmanā) is an evocation and prayer. Moreover, indeterminate buddhas are available for intercession as they reside in awoken-fields (Sanskrit: buddha-kshetra).
  
  The nirmānakāya of an awoken-field is what is generally known and understood as a mandala. The opening and closing of the ring (Sanskrit: maṇḍala) is an active prayer. An active prayer is a mindful activity, an activity in which mindfulness is not just cultivated but is. A common prayer is "May the merit of my practice, adorn Buddhas' Pure Lands, requite the fourfold kindness from above, and relieve the suffering of the three life-journeys below. Universally wishing sentient beings, Friends, foes, and karmic creditors, all to activate the Bodhi mind, and all to be reborn in the Pure Land of Ultimate Bliss." (願以此功德 莊嚴佛淨土 上報四重恩 下濟三途苦 普願諸眾生 冤親諸債主 悉發菩提心 同生極樂國)
  
  The Generation Stage (Sanskrit: utpatti-krama) of Vajrayana involves prayer elements.
  
  The Tibetan Buddhism tradition emphasizes an instructive and devotional relationship to a guru; this may involve devotional practices known as guru yoga which are congruent with prayer. It also appears that Tibetan Buddhism posits the existence of various deities, but the peak view of the tradition is that the deities or yidam are no more existent or real than the continuity (Sanskrit: santana; refer mindstream) of the practitioner, environment and activity. But how practitioners engage yidam or tutelary deities will depend upon the level or more appropriately yana at which they are practicing. At one level, one may pray to a deity for protection or assistance, taking a more subordinate role. At another level, one may invoke the deity, on a more equal footing. And at a higher level one may deliberately cultivate the idea that one has become the deity, whilst remaining aware that its ultimate nature is śūnyatā. The views of the more esoteric yana are impenetrable for those without direct experience and empowerment.
  
  Pure Land Buddhism emphasizes the recitation by devotees of prayer-like mantras, a practice often called Nembutsu. On one level it is said that reciting these mantras can ensure rebirth into a Sambhogakāya land (Sanskrit: buddha-kshetra) after bodily dissolution, a sheer ball spontaneously co-emergent to a Buddha's enlightened intention. According to Shinran, the founder of the Pure Land Buddhism tradition that is most prevalent in the US, "for the long haul nothing is as efficacious as the Nembutsu." On another, the practice is a form of meditation aimed at achieving realization.
  
  But beyond all these practices the Buddha emphasized the primacy of individual practice and experience. He said that supplication to gods or deities was not necessary. Nevertheless, today many lay people in East Asian countries pray to the Buddha in ways that resemble Western prayer—asking for intervention and offering devotion.