THE
BASES FOR MAKING MERIT
A
COMPILATION FROM PâLI SOURCES BY MAHINDA WIJESINGHE
UNDER
GUIDANCE AND INSTRUCTIONS FROM VENERABLE
¥âöADASSANA
Foreword
We are
living in troubled times. Dissension, strife and disharmony rule our
lives. As laymen, it is time to seek meaningful solace in qualities that
elevate our mind, in order to overcome these seemingly insurmountable
hurdles.
Naturally,
we turn to The Enlightened One (The Buddha) for succour, for He cultivated
such qualities that elevated His mind to the highest happiness and perfect
Enlightenment, namely, the qualities of merit (pu¤¤a).
He preached that merit-making is a
formidable antidote to overcome the many vicissitudes faced in our
day-to-day lives. Hence He declared: `Do not fear merit-making. ßMerit-makingû
is a term denoting happiness, what is desirable, pleasant, dear and
charming. For I recall in my mind very well that after making merit for a
long time, I experienced desirable, pleasant, dear and charming results
for a long time. Let therefore a man train himself in merit-making that
yields long-lasting happiness. Let him cultivate the practice of giving,
virtuous conduct and a mind of mettàā.
By cultivating these qualities the wise man arrives in untroubled and
happy states.'1 And
He exhorted: `Think not lightly of merit, saying, “It will not come to
me.” Just as by the falling of water drops is a water-pot filled, even
so, accumulating little by little, is a wise man filled with merit.'2
Being
aware of the modern craze in society for the accumulation of material
riches, we also decided to include what The Buddha identified as real
riches.
We hope
by reading this booklet you will be inspired to make more merit and
accumulate real riches, both of which would be of advantage to you in this
world and in the next.
We are
most grateful to Ven. ¥àõadassana of Nissaraõa Vanaya, Meetirigala,
for having made innumerable corrections in the original work and guided us
in compiling this despite his onerous duties.
May
all beings be well and happy.
Dr.Sarath
Amerasekera
Dr.
Mahen Wijesuriya
Mahinda
Wijesinghe
October
2000.
Foreword
to this Publication
This
booklet was first published in October 2000 in memory of our dear departed
parents, those of our respective wives, and of the late Brig. Dennis
Hapugalle who was closely associated with us. May they attain the supreme
bliss of Nirvàna. This revised publication is being made to add to the
above list and transfer merit to Chrysantha Prasanna Wijesinghe, son of
Mahinda Wijesinghe, who met with an untimely death, aged 31 years, on 4
July 2002. May he be blessed with noble friends (Kalyàõa-mitta)
in his future wanderings in Saõsàra until he reaches the Deathless
State.
August
2002.
Introduction
|
Should a person merit make Let him do it time and again And turn his heart to delight therein, For happy is the accumulation of merit. 3 |
The general desire of all
beings throughout life is to escape painful and undesirable experiences
and seek circumstances giving rise to happiness. Many people ignorant of
the true ways of gaining genuine happiness look for it only in the round
of sensual pleasures. That only brings happiness in the short-term - at
best - and suffering will follow sooner than later. Indulgence will not
bring happiness nor will abstinence. But, happiness is available to a
person who makes an effort with merit (pu¤¤a)
as the catalyst. From every human excellence, any delight in godly worlds,
even Nibbàna's excellence, all that is got by merit's grace.
Merit, the Buddha
declared, is one thing that fire nor even an earthquake can destroy, nor
can water drown its effect. Thieves cannot steal it nor can the State take
it away by levy of a tax. In other words, merit is indestructible by
others.
A treasure trove of merit
acquired can satisfy every desire of god and man, no matter what they wish
to have.4
Merit
or pu¤¤a (in Pàëi) is that
which purifies and cleanses the mind.5 Merit has the power of purifying the mind of greed,
hatred and delusion. Thus, merit can be looked upon as those actions that
improve the quality of the mind. They tend to raise the level on which the
mind usually runs refining and purifying it of grosser mental defilements.
It is the making of merit that ensures one to lead a balanced and a
harmonious life.
Another fruit of merit is
that ßmerit opens doors every where.û The meritorious man generally
finds his way unobstructed. Whatever work he takes up, he is able to bring
it to a successful conclusion. Merit lubricates his progress. And the
power of merit can be experienced in this very life and/or in the next.
Therefore the Buddha explained: ‘Here he is glad, in the next life he is
glad. The meritorious man is in both worlds glad. Thinking, `I have made
merit’, he is glad. Still more glad is he when gone to realms of bliss.'6
The Bases for Making Merit
So
how does one acquire this merit? There are ten bases for making merit
named dasa
p¤¤a-kiriya-vatthu. These are:
1.
Giving or generosity (Dàna-mayaüŋ pu¤¤a-kiriya-vatthu)
2. Moral conduct
or virtue (Sãla-mayaüŋ
........................... )
3. Meditation or
mental development (Bhàvana-maya )
4. Respect or
reverence (Apaciti-sahagataüŋ
)
5.
Service in helping others (Veyyàvacca-sahagataü .... )
6.
Transference of merit (Pattànuppadànaüŋ..................
)
7.
Rejoicing in other's merit (Abbhanumodanaüŋ.........
)
8.
Expounding or teaching the dhamma (Desana-mayaü..)
9.
Listening to the dhamma (Savana-mayaüŋ ................. )
10. Correcting
one's views (Diññhijjukammaüŋ
pu¤¤a-kiriya-vatthu)
7
1. GIVING OR GENEROSITY (DâNA)
It
is the most basic of practices in making merit. Giving of material gifts
include food to the hungry, medicine to the sick and so on. Giving (dàna) is highly praised by The Buddha since it is a fundamental
virtue and since it helps reduce taïhà
or craving, the house-builder of suffering, as He identified this
mental defilement.
Whatever
is a necessity of life to one who lacks it and whoever should supply that
lack is said to give material gifts. Laymen give monks four kinds of
material gifts. These are robes, alms-food, shelter and medicine. Thereby
they accumulate a lot of merit.
A giver
of food, for instance, bestows five blessings to the receiver: long life,
beauty, happiness, strength, and intelligence. As a result long life,
beauty, happiness, strength, and intelligence will be his share.8 In addition, he accrues five more blessings: the
affection of many, noble association, good reputation, self-confidence,
and heavenly rebirth.9
As in
other good or bad action, so also in giving, it is the intention (cetanà)
that really counts as the action, and not the mere outward deed.
Here,
the good intention (kusala-cetanà) that arises in the giver on three occasions of (a)
producing the gift prior to giving, (b) giving the gift, and (c)
recollecting with a pleased heart after the gift has been given, is the
basis for making merit in giving.10
2.
MORAL CONDUCT OR VIRTUE (SILA)
Moral
conduct is the foundation of the whole practice in the noble eight-fold
path, and therewith the first of the three kinds of Training (sikkhà),
namely, morality, concentration and wisdom.
By observing the five or eight etc. moral precepts, one acquires
much merit. Leading a virtuous life, one experiences a happy and contented
life here and in the hereafter. Virtue helps him to be fearless, as he has
done no wrong to himself or to others. He feels no remorse, guilt or
self-blame; hence he feels joy, rapture, calm and happiness; he achieves
concentration, knowledge of seeing things as they really are, and so
forth.11 In addition, he accrues five blessings: fortune as a
consequence of diligence, good reputation, self-confidence, dying
unconfused and heavenly rebirth.12
Basically
all moral actions are classified into actions of body, speech and mind.
Abstinence from taking life, stealing, and wrong sexual conduct,
constitute moral bodily action. Moral verbal action is the next, split
into four: abstinence from lying, harsh speech, tale-bearing and loose
talk.
Finally,
moral mental action is abstinence from covetousness, ill-will and wrong
views. Without sãla or moral
conduct, one's progress in the spiritual sphere will definitely be
limited.
Sãla
or moral conduct is in each instance the clearly intentional restraint
from bad actions. Shame (hiri) and fear of doing evil (ottappa)
are its proximate cause. For when they exist, moral conduct arises and
persists; and when they do not exist, it neither arises nor persists.
Specifically
speaking, there are two kinds of sãla:
mundane and supramundane. All sãla subject
to āàsavas is mundane. It brings about improvement in future
lives and is a prerequisite for the escape from all saüsàric suffering. That sãla
which is not subject to āàsavas
is supramundane. It brings about directly the escape from all saüsàric suffering.
Here
again, the good intention that arises in one who takes the precepts and
observes them is the basis for making merit in moral conduct or virtue.
3. MEDITATION OR MENTAL
DEVELOPMENT (BHâVANA)
This is one of the richest fields of making merit. There are two
types of meditations, namely, Tranquility (samatha),
i.e. concentration (samàdhi),
and Insight (vipassana), i.e.
wisdom (pa¤¤à). One can
develop Tranquility first and then Insight, or use mindfulness out of
which also grows Insight.
Both
types have, as the goal, the experience of Insight and the growth of
wisdom. One meditates to calm the grosser mental defilements and develop
the mind in such a way that it gains real wisdom, which is not the result
of mere book learning. It is the wisdom with which realization of Nibbāna
is possible.
If
at the least, for instance, one meditates upon his generosity or upon his
virtue (sãla),
on that occasion his mind is not obsessed by greed, hatred and delusion;
his mind gains rectitude. So when he has suppressed the mental hindrances
Tranquility
or concentration bestows hence a threefold blessing: favourable rebirth,
present happy life and purity of mind which are the preconditions of
Insight by purifying the mind from the five mental hindrances (nãvaraõa)
to spiritual progress; whilst Insight produces the four supramundane
stages and deliverances of mind so that one can see things according to
reality. As the Buddha said:
He
who is mentally concentrated, sees things according to reality.13
The
good intention that arises in one who meditates, for example, upon the in-
and out-breath or upon Kasiõa etc. and attains jhànas
by the path of Tranquility Meditation, or the good intention in one
who meditates upon the eye, ear, nose, tongue, body, mind and other sense
and mental objects as impermanent (anicca),
suffering (dukkha) and not-self
(anatta) by the path of Insight
Meditation - all such intentions or volitions are the basis for making
merit in meditation.
4. RESPECT OR REVERENCE (APACITI)
Respect
as a basis for making merit should be known in such acts as getting up
from one's seat, welcoming one's mother, father, elder brother, elder
sister or an elderly person, taking his/her luggage, saluting him, showing
him the way, and so on. Or generally, respecting others' feelings,
privileges, property, and life; regarding them with deference, esteem and
honour; avoiding degrading, insulting or interrupting them; refraining
from offending, corrupting or tempting them. Sadly, today the younger
generation lacks respect or reverence.
According
to Venerable Nàgasena, in Milindapa¤ha,
there are twelve persons who do not pay respect or show reverence to
others: a lustful person because of his lust; an angry person because of
his anger; a confused person because of his confusion; an arrogant person
because of his pride; one devoid of special qualities owing to his lack of
distinction; an obstinate owing to his lack of docility; a low minded
owing to his low mindedness; an evil man owing to his selfishness; an
afflicted owing to his affliction; a greedy owing to his being overcome by
greed; and a businessman owing to his working for profit.14
It is
clear that, in contrast to the above persons, the reverent and respectful
man develops his mind (and thereby accumulates merit), for by his attitude
he cuts down the defilement of pride and replaces it by wise conduct of
humility. Respecting elders and the Saïgha are clear examples of this
aspect. Even the respect shown by a novice monk to a bhikkhu falls under
this category.
Here
again, the good intention that arises in one who shows respect or
reverence is the basis for making merit in respecting others.
5. SERVICE IN HELPING OTHERS (VEYYâVACA)
It is the next way of making merit. By being able to voluntarily
serve the needs of fellow-beings with compassion one gains merit. Service
as a basis for making merit should be known in those acts whereby we carry
out duties towards others. For example, we take the bowl from a monk, wash
it, fill it with food and present it to him.
6. TRANSFERENCE OF MERIT (PATTâĀNUPPADâĀNA)
Transference
of one's merit as a basis for making merit should be understood in the
case of one who made a gift or offering and transfers his accumulated
merit thus: `May this merit be for so and so!' or `May it be for all
beings!'
Now, will there be a loss
of merit to him who thus transfers it? No. Just as when one lights an oil
lamp and with it lights a thousand oil lamps, it cannot be said that his
original lamp is exhausted. On the contrary, the light of his original
lamp being one with the light of the thousand oil lamps increases
immensely. Likewise, there is no decrease of merit to him who transfers it
thus; on the contrary, there is an increase only.
Under this category would
fall the transference of merit to the dead. Thus, The Buddha declares that
one of the duties of children towards their dead parents is to transfer
merit to them.15
7.
REJOICING IN OTHER’S MERIT (ABBHANUMODANA)
Rejoicing
in other's merit as a basis for making merit is to be understood as
rejoicing with the words, `Good, well done (sàdhu)', when for instance,
others share merit with us, or when they perform another meritorious act.
This also falls within one of the four divine abidings, namely mudita
(sympathetic joy).
8. EXPOUNDING OR TEACHING THE
DHAMMA (DESANA)
If one
expounds or teaches the Dhamma from desire or honour thinking,
`Thus they will
know me to be a Dhamma-
preacher', this kind of teaching does not yield much fruit. If, however,
one makes the attainment of freedom from suffering the chief motive, and
so expounds or teaches to others the Dhamma in which he is proficient,
this good intention is the basis for making merit in expounding the Dhamma.
It
is worth noting that the Buddha said that the highest gift of all is `the
gift of the Dhamma'. In other words, if one can open the eye of the Dhamma
in another, by expounding, teaching or explaining it to him, that is the
greatest and the highest gift of all. In fact, the Buddha has said that
even if one would attend to his parents by carrying them all his life on
his shoulders, he would still not be able to repay the debt he owes to
them. The only way is to teach and establish them in the Dhamma. Even the
ailing Arahant Sàriputta, just before he attained Parinibbàna (final
Nibbàna), returned home, taught his mother and helped her to attain Nibbāna.
One may
provide all the disciples of the Buddha with the four requisites –
robes, alms-food, shelter and medicine – in the best possible way, or
give people all the material things. But to enlighten them on the Dhamma
with even a stanza of only four lines is said to be the best and the
highest of all gifts.
Thus, the gift of Dhamma means to teach and explain the Dhamma to
others, to deviate them from the wrong path and lead them on the right
path, to introduce what is moral, to organize discussions on the Dhamma,
to write and print books etc.
9. LISTENING TO THE DHAMMA (SAVANA)
If one
listens to the Dhamma thinking, `Thus they will take me for one of the
`faithful', this listening would not yield much fruit. If, however, one
listens wishing his and the welfare of others thinking, `Thus there will
be much fruit for me', this good intention is the basis for making merit
in listening to the Dhamma.
10. CORRECTING ONE'S VIEW (DIòòHIJJU-KAMMA)
The
intention to correct one's view is the basis for making merit in right
view. Correct
view is, in fact, the actual feature of all the ten bases for making
merit. For by it there is much fruit to one doing any sort of merit.
Whatever merit one does, it is of great fruit, only if the view is correct
or right, not otherwise. That is why the Buddha said:
No
other thing than `right view' do I know whereby good actions not yet
arisen arise, and good actions already arisen are brought to growth and
fullness.16
According
to the Buddha there are two kinds of right view: mundane and supramundane.
The
understanding that it is good to give alms and offerings, that both good
and evil actions will bear fruit and will be followed by results … this
is the mundane right view, though still subject to the āàsavas,
is meritorious, yields worldly fruits and brings good results. But
whatever there is of wisdom, penetration, of right view conjoined with the
noble path, this is called the supramundane right view (lokuttara
sammàā-diññhi).17
Summary
Of these ten
bases for making merit, the merit in giving (dàna) arises (a) when one thinks, "I will give a
gift" (b)
when one gives the gift, and (c) when one reflects ‘I have given the
gift". Thus the three intentions – preliminary intention (pubbacetanà), intention at the time of giving the
gift (mu¤canacetanà), and
subsequent intention after giving it (aparacetanà)
- become one and constitute the basis for making merit in giving.
The
merit which consists of moral conduct or virtue (sãla) arises also (a) when one thinks, `I will fulfill the
precepts', (b) when one fulfils them, and (c) when one reflects `I have
fulfilled the precepts'. All three intentions becoming one constitute the
basis for making merit in moral conduct. So it is for the remaining eight.
NOTE
In
the Suttas, there are only `three bases for making merit' explicitly
mentioned by the Buddha, namely, 1. Giving (dàna-mayaüŋ pu¤¤a-kiriya-vatthu),
2. Moral conduct (sãla-
-mayaüŋ pu¤¤a-kiriya-vatthu)
and 3. Meditation (bhàvana-mayaüŋ
pu¤¤a-kiriya-vatthu)
The
other seven bases are also mentioned in the Suttas but not explicitly. An
example would be the following stanza in a Sutta in the Aïguttara-nikàya:
`When
gifts are given to noble,
Upright
and equi-poised persons,
The
merit thus acquired is pure,
And
abundant alike.
And
they who rejoice in it (anumodanti, by exclaiming ßSàdhu!û),
Or
render their service (veyyàvacca) there,
They
also receive that merit (pu¤¤a),
And
their merit is in no way smaller.'18
Thus
the seven bases for making merit, such as `rejoicing in other's merit'
(abbhanumodana) or
service (veyyàvacca) etc., should be understood as being included in the above three.
They are judiciously highlighted by the commentaries in this way:
In 1. Giving
(dàna) is included:
6. Transference of merit, and 7. Rejoicing in other's merit.
In 2.
Moral conduct (sãla) is included:
4. Reverence, and 5. Service.
In 3. Meditation
(bhàvana) is included:
8. Expounding the Dhamma,
and 9. Listening to the Dhamma.
Correcting
one's view (10), however, is included in all three (1,2,3).
Thus the
bases for making merit in brief are three and in detail ten.
`Let
therefore a man (advises the Buddha) train himself in merit-making that
yields long-lasting happiness. Let him cultivate the practice of giving,
virtuous conduct and a mind of mettàā. By cultivating these qualities the wise man arrives in
untroubled and happy states. Hence, do not fear merit-making.
`Merit-making' is a term denoting happiness, what is desirable, pleasant,
dear and charming.'
|
The Seven Noble Riches (Satta Ariya Dhanani) |
The
Buddha preached that although material riches, such as gold, silver and
property, can be destroyed by fire, floods, earthquakes and enemies, taxed
by the State or stolen by thieves, the following riches do not suffer from
any of these perils. These are:
1. Faith (Saddhà-dhanaü)
2. Virtue (Sãla-dhanaü)
3. Shame (Hiri-dhanaü)
4. Fear of doing evil (Ottappa-dhanaü)
5. Learning (Suta-dhanaü)
6. Generosity (Càga-dhanaü),
and
7. Wisdom (Pa¤¤àā-dhanaü)19
He
also stated that the life of a person who possesses these riches has not
lived in vain, and he is invincible.20
These
seven spiritual riches are the essence (sàra)
of the Teaching of all Buddhas.21 Therefore they are called
`noble riches' (ariya-dhanàni)22,
as these are the riches of noble persons (ariyas).23
They who possess them are called by The Buddhas as not being poor24
, because they are the ones who really prosper.25
Concerning
saddhàā or faith, the
person who has it
(a)
likes to meet virtuous ones,
(b)
wishes to hear the true dhamma (saddhamma),
and
(c)
lives at home with stinginess removed from his mind.
Endowed
with these three qualities he indeed is called `one who has faith'.26
BIBLIOGRAPHY
Aññhasàlinãī,
PTS ed. 1979, p.157 ff.
Buddhist
Dictionary, Nyanatiloka, 3rd ed.
Itivuttaka-aññhakathàā
(commentary), Tikanipàta, dutiyavagga-vaõõanàā, sutta 1.
The
Expositor (Aññhasàlinãī transl.) by Pe Maung Tin, M.A.,
PTS ed. 1958, p 209 ff.
The
Path of Purification (Visuddhi-magga transl.) by Bhikkhu ¥àõamoli, 4th
ed.1979: Ch. VII, 105, 113
ENDNOTES
1
Itivuttaka, sutta 22.
2
Dhammapada, v.122.
3
Dhammapada, v. 118.
4
Please see e.g. Khuddakapàñha,
sutta 9.
6
Dhammapada, v. 18.
9
Aïguttara-nikàya, sattaka-nipàta, sutta 57.
15
Dãgha-nikàya, Si(ï)gàlovàda-sutta 31.
19
Aïguttara-nikàya, sattaka-nipàta, sutta 7.
20
ibid. & sutta 6.
21
ibid.
22
Dãgha-nikàya, sutta 33, 34.
23 Saüyutta-nikàya-Ţòikàā,
sutta 1040.
24 Dhammapada
Commentary, Bàlavagga, Suppabuddhakuññhi-kathà.
25
Dãgha-nikàya Commentary & Subcommentary,
sutta 33.
26
Aïguttara-nikàya, tika-nipàta, sutta 42.