Be without attachment
Cut down the forest (of the passions) but not real trees.
From the forest (of the passions) springs fear. Cutting down both forest
and brushwood (of the passions) be forestless. O! Bhikkhus. (Magga
Vagga - The Dhammapada)
Merit and karmically wholesome actions
Ven. Kiribathoda Gnanananda Thera
Head of the Buddha, 3rd to 4th Century A.D. from Gandhara.
Metropolitan Museum of Art, New York.
|
MERIT: When we discuss virtuous living and behaviour according
to the Buddha's teaching, two special Pali words are used - kusala and
punna. Kusala has come to mean 'karmically wholesome', while punna is
taken to mean 'merit'. Often Buddhists in Sri Lanka use the two words to
describe one and the same kind of activity - "meritorious". however it
would be good to look at these two words in the context of the Buddha's
discourses.
There is a difference in the two words, and have to be taken in the
context in which they are used. The Buddha has said, "Accumulate much
wholesome actions." He has used the term 'wholesome' in the practice of
the Noble eight-fold path, and development of tranquillity and insight.
Merit is the term often used to describe actions that bring about
spiritual welfare and contentment. He has discoursed, "Bhikkhus,
'pleasant disposition' is another word for 'merit." That would mean one
should engage in meritorious deeds to receive a life of comfort and
contentment. He has also said that it is an auspicious event in life to
be possessing previously accumulated merits.
Three ways
The Buddha has shown three ways of accumulating merits: By engagement
in selfless giving, practising virtue and by meditation. Seeing from
that perspective, 'merit' and 'wholesome action' seem to be difficult to
separate one from the other.
However, what is clear is merit is something that brings about
rebirth in worlds of comfort and contentment, while wholesome conduct
leads one through the Noble eight-fold path and imparts attributes that
take one towards the end of the round of rebirths. When we fully
understand wholesome actions and merit we can enhance our accumulation
of merits as well as wholesome actions.
Meritorious acts
What is very clear is that The Buddha encourages us to do meritorious
acts. There is no discourse that says anything to the contrary. He
discoursed, "Virtuous Bhikkhus, do not be afraid to do meritorious acts.
During a certain time when the Enlightened One was a Bodhisattva, He
practised the meditation of loving kindness over a period of seven
years. The merit of that action kept Him out of rebirth in lower worlds.
He gained rebirths in the worlds of the Brahmas and Devas for a very
long period of time and sojourned in comfort and contentment.
Thus, the absorption we acquire through the practice of the
meditation of loving kindness can be considered as a merit. The Buddha
has discoursed that contemplating of loving kindness is a merit. He has
complimented and respected those who accumulate merit. Thus wholesome
actions and merit are spiritual wherewithal we must acquire.
There is a view among a few lay people as well as monks today that
since merits prolong the process of existence and the round of rebirths,
one needs to accumulate only wholesome actions and not merit. One gets
into debate about merit and wholesome actions due to non understanding
of the reasons for the continuance of the round of rebirths. Round of
rebirths occur due to Dependent Origination.
If the continuance of the round of rebirths occurs due to Dependent
Origination, the latter must cease for the round of rebirths to cease
occurring. The way to make that happen is to follow the Noble Eight-fold
Path. To fulfil that process, one needs to association of noble friends,
hearing the Doctrine and keep company with righteous people. He would
also need a rebirth conducive to fulfil the process of following the
Noble Eightfold Path. Now, that is where merit plays its part.
A rebirth in worlds of the Brahmas and Devas becomes a very helpful
asset to one who searches for the goal of Nibbana. Such rebirths are the
results of merits. So we must understand the true worth of merit. Those
who spend the time arguing "We do not need merit but only wholesome
deeds" unfortunately may end up getting neither.
Undoubtedly, it would be a wholesome action to bet a thorough
understanding of Merit and wholesome actions before one would discuss
them. Trying to discredit merit can only result in accumulating
unwholesome actions. The Buddha has this to say about merit: "If one has
enthusiasm to do a meritorious deed, do so over and over again. Develop
a desire to do merit. Merit is comfort."
The Buddha's consistently emphatic message is to annihilate desire.
However, He exhorts desire for merit because merit is needed to make our
lives comfortable and conducive to search the goal of Nibbana. Our birth
in this world and all our good achievements are results of accumulated
merits.
Thus, merit is not something to scoff at. One reason that makes one
to disrespect merit may be a lack of understanding of the meaning of
merit. Merit can be derived from small virtuous acts. It does not call
for activities of large proportions. If one gives a morsel from his food
to another in need, that is a merit. Meditating upon loving kindness for
a few moments is a merit.
The Buddha said if one even discards dish water with a thought of
loving kindness for the benefit of bird or beast, it is yet a merit.
When once we understand the meaning of merit, we can accumulate merit as
well as wholesome kamma that an make life safe and secure to search the
goal of Nibbana.
An illustration about accumulating wholesome actions with the help of
merit is a person getting merit and accumulating wholesome results by
taking refuge in the Buddha, taking refuge in His Doctrine, and taking
refuge in the community of disciples. One who is established in the
three refuges would develop virtue and other superior qualities, he
would be established in the meditations of tranquillity and insight, and
he would tread the Noble Eight-fold Path. He would thus be accumulating
wholesome results with the help of merit.
There is a new idea that beings in the worlds of Devas cannot
accumulate merits. This view is contrary to the discourses of the
Buddha. In the Doctrine, there is a meditation called the 'Contemplation
of Devas'. In it the Buddha spoke about The World of the Four, The World
of the Thirty Three, Yama, Tusita, Nimmanarati, and Paramimmita
Vasavarti. These are all Deva Worlds.
A disciple who has developed the powers of a Noble learner such as
faith, virtue, learning, liberality and wisdom, has the qualities to
receive a rebirth in those Deva Worlds. Such a disciple with the powers
of a Noble learner could contemplate: "Devas too have noble qualities
that I possess. After my death in this world, I can receive rebirth
among the Devas". Thus the disciple with the powers of a Noble learner
does the meditation called 'Contemplation of the Devas.'
If one cannot lead a life of virtue and Dhamma in the worlds of Devas,
The Buddha would not have taught His disciples how to meditate on the
'Contemplation of the Devas'. Another thing we know is that when the
Buddha preached 'The Motion of the Wheel of Truth' (Dhamma Cakka
Pavattana Sutta) only one person in the world of human beings reached
fruition of the path, while Devas in twenty two worlds of Devas reached
fruition of the path.
In Samyukta Nikaya there are discourses called Devata Samyukta and
Devaduta Samyukta. When these discourses were spoken by the Buddha,
there were many beings from the world of Devas who reached the fruition
of the Path. Sakkapanha Sutta in Digha Nikaya (collection of long
discourses) shows that Sakra, the Lord of the Deva world of the Thirty
Three had reached fruition of the Path.
King Bimbisara died after reaching the fruition of Stream Winner and
he was reborn in the world of the Devas. He came from the Deva world to
visit The Buddha and said "I am now making an effort to reach the stage
of 'Once-Returner' (Sakadagami). It is clear from similar accounts that
there is ample opportunity in the worlds of Devas to practice the
Doctrine and reach fruition of the Paths.
There are those who may say that in today's world many things need
money and therefore even doing merit can be expensive. However that may
be, money and merit have no real proportion. Merit is something that
does not measure and count with money. Merit is based on a
non-aggressive and virtuous mentality.
Merit has its origin in right thinking. It is the right thinking that
teaches us the benefit of selfless giving, benefit of merit, that good
and bad actions have similar outcomes, there is benefit in taking care
of one's parents. To say that one cannot do meritorious actions for want
of money would not amount to right thinking.
Observing the five precepts, observing the eight precepts on Poya
day, Contemplation of the Buddha, Contemplation of the Dhamma and
Contemplation of the Sangha, and meditation on loving kindness do not
cost money. In short, we can earn merit even from the dish water we
throw away. Thus the talk that merit is costly may be misleading to
those who don't have money as well as to those whose wealth is more than
they can count.
(Translated by Jayati Weerakoon)
###################
The Buddhist Centre brings new life to New Zealanders
Anura Vidanapathirana
New Zealand: New Zealand celebrated the 2550th Buddha Jayanthi
in grand manner. Issuing of a Vesak stamp, with the national flower of
New Zealand as its emblem is one among many such activities of
celebrations. A Vesak greeting card was also launched.
Vesak card and postage stamp issued in New Zealand to mark 2550
years of Buddhist era. This occasion marks the first time in New
Zealand history where a postage stamp was issued to mark a Buddhist
festival. First time in the world history where a postage stamp
depicting Sinhala script published outside Sri Lanka.
|
The Auckland Centre for Buddhist Learning (ACBL), a foremost Buddhist
organisation in New Zealand with a number of prominent Sri Lankans in
New Zealand organised the celebrations.
The ACBL during the past four months of its existence has organised
several conventional activities such as Gilanpasa Pooja every evening,
the Sil Pinkama on every Full Moon Day, a meditation programme, Dhamma
disclosures and meeting the socio-cultural needs of the people, as well
as in organising several non-conventional tasks.
The two non-conventional activities which merit special attention
include a religious programme for the youth who have grown up in a
modern society full of material aspects with a very little direction
towards the teachings of the Buddha. Already many youth members have
benefited from the religious programme aimed at youth who now seem to
accept a better responsibility in their household matters and to respect
their parents and other adults.
Secondly, a series of Dhamma discussions aimed at formulating an
academic programme on Dhamma is already in full swing. Arrangements are
being made to organise a meditation programme for the benefit of the
wider New Zealand society.
It is believed that this programme in particular will help the people
in this affluent society to better equip themselves in stress management
and to become meaningful citizens. On the New Year Day last month, over
400 Sri Lankans gathered to celebrate the dawn of the year.
After performing Buddha Pooja under the leadership of the Ven. Elle
Chandawimala, the participants witnessed the manner by which the younger
members respected their parents and adults by offering sheaves of betel
reminiscent of the traditional Sri Lankan custom.
Planting a Bo-sapling at the Centre premises |
The participants saw the youth worship their parents in public for
the first time in their existence. It is to be noted that many children
did not have the opportunity to witness the fine Sri Lankan traditions
as they were either born in New Zealand or may have migrated to the
country when they were still young.
The ACBL under the advice of the Ven. Chandawimala Thera has
organised a series of events spread over a duration of two weeks to mark
the 2550th Buddha Jayanthi. The events started on the 6th of May and was
terminated on the 20th May. On the first day, a special launch of a new
stamp and a Vesak greeting card were launched.
The postage stamp to the value of cents 45 was the first time a
Buddhist stamp had been issued in the history of New Zealand. The stamp
depicts a pohutukawa flower which is the national flower of New Zealand
while the attachment to the stamp gives some information on the Buddhist
Era 2550. A Dhamma debate and an international food festival were also
launched on the same day.
Members of many other nationalities had an occasion to taste some of
the traditional Lankan food at the food fair.
A blood donation was organised with the assistance of the New Zealand
Blood Service on the 10th May. A large number of individuals and
families donated blood.
The Vesak decorations, lighting and an electronic pandal depicting
Jataka stories saw the attention of the public for several days in the
centre's premises at 23, Waipuna Road, Mt. Wellington, Auckland. Nearly
200 devotees including the youth observed Ata Sil to mark the beginning
of the Buddhist Era 2550. A Bo-sapling was ceremonially planted within
the premises of the Buddhist Centre.
The donation of a pair of Sacred Relics by the generous Mahawithana
family was another landmark of the Vesak programme. The last item in the
special Vesak programme was a stage drama which was performed on the
20th May. Both young and old members of the Sri Lankan community took
part in this drama which was free to the public. This drama depicted
effects of stealing.
The Auckland Centre for Buddhist Learning (ACBL) was incorporated in
October 2005 as a religious organisation in New Zealand. The Centre is
administered by a registered Trust of which the founding trustees are
Messrs Sarath Thrimawithana, Ananda Weerasinghe, D. Prathapasinghe, W.
Hinguruduwa and Thosepala Hewage.
The Centre which fills a void among the Buddhist community including
many Sri Lankans living in New Zealand was able to begin its actual
activities in early February. The entire Lankan community is most
grateful to the dedication and the courage by the Ven. Elle Chandawimala
Thera, the Viharadhipathi of the Welikala Bodhirathanaramaya, Pokuniwita
who accepted the challenge to organise this Buddhist Temple for the
benefit of the community.
The Ven. Chandawimala Thera at the invitation of the Trust travelled
to Auckland, New Zealand in February.
The Centre at present is catering to the needs of many Sri Lankans as
well as people from other countries such as China, Malaysia and other
Pacific countries. |