Making And Transferring Merit

[camerata]

There's an interesting article in the Post's Dhamma Moments series at http://www.bangkokpost.com/en/Realtime/22Jul2005_real63.php

Here are some snippets:

"Most people do not quite understand dedicating merit. The only type of merit that can be dedicated is dhana, or giving. You cannot dedicate merit that arises from sila (proper conduct) or pavana (meditation) to others."

"To transfer merit does not mean that a person is deprived of the merit originally acquired by his good deed. On the contrary, the very act of transference is a good deed in itself and hence enhances the merit already earned. "

"With regard to transferring merit to the departed, Buddhist teachings tell us that the greatest gift we can confer on the deceased is to perform acts of merit and to transfer these merits so acquired. The teachings also say that those who give also receive the fruits of their deeds. The Buddha encouraged those who did good deeds, such as offering alms to holy men, to transfer the merit they received to their departed ones. In this context, alms should be given in the name of the departed by recalling those good things the intended recipient did for us whilst he was living."

"Those who do not harm others and who perform many good deeds during their lifetime will certainly have the chance to be reborn in a happy place. Such persons do not require the help of living relatives. "

"Some people are simply wasting time and money on meaningless ceremonies and performances in memory of departed ones. These people do not realise that it is impossible to help the departed ones simply by building big graveyards, tombs, paper-houses and other paraphernalia. Neither is it possible to help the departed by burning joss-sticks, joss-paper, or by performing other similar rituals."

* * *

In the case of transfering merit to deceased relatives, it still seems to me to contradict the fundamental Buddhist idea that you make your own kamma. I can see a benefit for the one donating the merit, but it seems like 'cheating' for a deceased and no-good person to somehow advance on the path solely through the actions of others. In fact, if they were aware of this (before or after dying), it would only encourage them to exploit and manipulate others into making merit for them. Or am I being too rational about this?

[Abandon]

Interesting article Cam ...

It seems that oftentimes these days people approach Buddhism from the critical angle. Is that a Western disease??? People like Ajahn Buddhadasa were prepared to look afresh at Buddhism, but from an an angle of encouragement, of trying to stimulate thought and practise. That is to say, leading from the front, rather than just trying to undermine what faith people have as that article was doing.

As for transferring merits to the departed it works kind of like this (in my mind anyway)

If the departed has been reborn in any of the Deva realms, Ghost realms, or many of the he11 realms, then they will be very psychic and can pick up on our thoughts and good intentions. By doing something good you are making your mind calm and holy, and by thinking them, they can pick up and share in this, in the same way as we feel more at peace going to see someone that we consider holy.

To get right into it, one has to read the petavathu (book in the collection of Suttas) which explains the various ins and outs of how and when merit can be transferred.

The Bangkok Post, which is run by fundamental Christians by the way, always comes at Buddhism from a critical angle, and does little the way of encouragement. It is always taking little pot shots.

After meditation, when we share the merits of mediation, the Devas are supposed to come and gather around and say "Sadhu" - to partake in the merit we make .... the reason is that they find it hard to make merit in a realm where all the beings are in bliss - afterall what can you do for a deva ??? By doing this they lengthen their life spans in the heavenly realms. ---- this has always tickled me somehow.

[chownah]

Pandit, I've looked on the internet for an English translation of the petavathu but have had no luck. Do you know of one?

[Abandon]

I have not seen one on the internet - it is one of the least looked at of the sutta collections, maybe because it is a rather stodgy read, and possibly a later addition to the canon. It is usually available at the Mahamakut bookshop opposite Wat Bowon; it can certainly be ordered from there. It is the Pali Text Society translation.

GL

[camerata]

Interesting article Cam ...

It seems that oftentimes these days people approach Buddhism from the critical angle. Is that a Western disease???  People like Ajahn Buddhadasa were prepared to look afresh at Buddhism, but from an an angle of encouragement, of trying to stimulate thought and practise. That is to say, leading from the front, rather than just trying to undermine what faith people have as that article was doing.

I didn't get that impression. I think the author was trying to present the "rational Buddhism" that would appeal to the Post's readership of urban, middle-class (often Western-educated) Thais, and perhaps Westerners. Not long ago there was a feature about how urban middle-class Thais are flocking to hear dhamma talks from a Western monk upcountry because they have more in common with his views than they do with traditional Thai Buddhism.

As for transferring merits to the departed it works kind of like this (in my mind anyway)

If the departed has been reborn in any of the Deva realms, Ghost realms, or many of the he11 realms, then they will be very psychic and can pick up on our thoughts and good intentions. By doing something good you are making your mind calm and holy, and by thinking them, they can pick up and share in this, in the same way as we feel more at peace going to see someone that we consider holy.

OK, that makes sense.

The Bangkok Post, which is run by fundamental Christians by the way, always comes at Buddhism from a critical angle, and does little the way of encouragement. It is always taking little pot shots.

Again, that isn't my impression. The Post's Outlook section is run by Thai feminist Buddhists like Sanitsuda Ekachai and they seem to see Dhamma as an answer to many of society's problems. AFAIK, this particular column is being serialized from the book, Dhamma Moments.

[Mr. Farang]

There's an interesting article in the Post's Dhamma Moments series at http://www.bangkokpost.com/en/Realtime/22Jul2005_real63.php

"Some people are simply wasting time and money on meaningless ceremonies and performances in memory of departed ones. These people do not realise that it is impossible to help the departed ones simply by building big graveyards, tombs, paper-houses and other paraphernalia. Neither is it possible to help the departed by burning joss-sticks, joss-paper, or by performing other similar rituals."

* * *

In the case of transfering merit to deceased relatives, it still seems to me to contradict the fundamental Buddhist idea that you make your own kamma. I can see a benefit for the one donating the merit, but it seems like 'cheating' for a deceased and no-good person to somehow advance on the path solely through the actions of others. In fact, if they were aware of this (before or after dying), it would only encourage them to exploit and manipulate others into making merit for them. Or am I being too rational about this? 

<{POST_SNAPBACK}>

Theravada Buddhism is quite clear that merit is not transferred to people who are deceased, just as the post you quoted indicated a similar position. There is no contradiction in Therevada Buddhism, the contradiction is in tradition and ritual (including spirit worship), not the Buddha's knowledge (and original teaching).

One must always keep in mind that all things are conditioned, and thousands of years of Buddhist thought is also conditioned by myriad influences, including traditions, cultures, rituals, society, politics, and other religions. I have never met a senior Theravadan monk (including Thai monks) who gave a second thought to metaphysical questions such as "passing merit to the dead"..... People teach using analogies and the basis of the students understanding. In a land where spirit worship is common practice, from many thousands of years of tradition and ritual, naturally a conditioned Buddhist sermon in Thailand (and similarly situated cultures) will reflect the understanding of the same situated student.

The Buddha would ask: "Why do you concern yourself with life-after-death and spirit worship? Is there not enough for you to do, day-by-day, to perfect the Eight Fold Path?" (This is the way of the Theravada Buddhist.... not contemplating spirits and life-after-death situations.)

[Abandon]

Interesting article Cam ...

It seems that oftentimes these days people approach Buddhism from the critical angle. Is that a Western disease???  People like Ajahn Buddhadasa were prepared to look afresh at Buddhism, but from an an angle of encouragement, of trying to stimulate thought and practise. That is to say, leading from the front, rather than just trying to undermine what faith people have as that article was doing.

I didn't get that impression. I think the author was trying to present the "rational Buddhism" that would appeal to the Post's readership of urban, middle-class (often Western-educated) Thais, and perhaps Westerners. Not long ago there was a feature about how urban middle-class Thais are flocking to hear dhamma talks from a Western monk upcountry because they have more in common with his views than they do with traditional Thai Buddhism.

As for transferring merits to the departed it works kind of like this (in my mind anyway)

If the departed has been reborn in any of the Deva realms, Ghost realms, or many of the he11 realms, then they will be very psychic and can pick up on our thoughts and good intentions. By doing something good you are making your mind calm and holy, and by thinking them, they can pick up and share in this, in the same way as we feel more at peace going to see someone that we consider holy.

OK, that makes sense.

The Bangkok Post, which is run by fundamental Christians by the way, always comes at Buddhism from a critical angle, and does little the way of encouragement. It is always taking little pot shots.

Again, that isn't my impression. The Post's Outlook section is run by Thai feminist Buddhists like Sanitsuda Ekachai and they seem to see Dhamma as an answer to many of society's problems. AFAIK, this particular column is being serialized from the book, Dhamma Moments.

Hmmm, ok - I shall re-assess the B Post when I get back to Thailand - I did form my opinon quite a while ago and have kinda stuck to it ...

[phibunmike]

Sorry, a bit off topic:

I have several times in this forum seen people write "he11" (sic).

I assume this replaces the normal English word for the place down under (not Australia), rather than some weird isotope of helium. Why the euphamism ? Do some people find the original word offsensive ?

Edited September 2, 2005 by phibunmike

[Abandon]

that word will get ******'d out by the chat scanner in this forum. If we are using it in proper, non insulting context, then the euphamism works ok

[phibunmike]

that word will get ******'d out by the chat scanner in this forum. If we are using it in proper, non insulting context, then the euphamism works ok

<{POST_SNAPBACK}>

Thanks for the explanation. A bit sensitive, don't you think - oh well, mai pen rai...

[chownah]

that word will get ******'d out by the chat scanner in this forum. If we are using it in proper, non insulting context, then the euphamism works ok

<{POST_SNAPBACK}>

Thanks for the explanation. A bit sensitive, don't you think - oh well, mai pen rai...

<{POST_SNAPBACK}>

FYI, the chat scanner is a computer program so you couldn't be more wrong, it is not a bit sensitive, it is totally insensitive.

[Limbo]

[

In the case of transfering merit to deceased relatives, it still seems to me to contradict the fundamental Buddhist idea that you make your own kamma. I can see a benefit for the one donating the merit, but it seems like 'cheating' for a deceased and no-good person to somehow advance on the path solely through the actions of others. In fact, if they were aware of this (before or after dying), it would only encourage them to exploit and manipulate others into making merit for them. Or am I being too rational about this?

Yes Mr. Camerata, I think you are right.

Buddism has a social dimension. Buddhism gets its shape by humans, by real living people. By farmers, by nobodies, by everybody.

On the country side a cremation is very beautiful. It is based on tradition.

It is he difference between saying fare-well and good-bye.

Attending quite some cremations I never felt a friend was gone.

The eternity of life is (for me personally, I don't know much about the theories) expressed in the handling of death. And this is based on Buddhist culture.

Limbo.

[Mr. Farang]

In the case of transfering merit to deceased relatives, it still seems to me to contradict the fundamental Buddhist idea that you make your own kamma.

<{POST_SNAPBACK}>

I do not agree (with the post above) that it is a "fundamental Buddhist idea that you make your own kamma".

For example, when you are born, most of your Kamma comes from your Parents. If your Parents drank water from a hazardous waste dump, or took drugs, you would inherit the Kamma from the hazardous waste dump (perhaps a birth defect or illness would be the Kamma).

Kamma, the Law of Cause and Effect (Causality) is not self-contained, in fact, it is just the opposite, as everyone and everything is connected, so the "degree" of Kamma is based upon the "degree" of connectiveness, in a matter of speaking. Note that, in this context, "connectiveness" can also mean "attachment"

If your ancestors did something wrong and had a very bad reputation, and you, a decendant of your ancestors, do very good thinks, the Kamma of your ancestors will improve, even if they are deceased - because "all things are conditioned" and this includes the memory of your ancestors.

If you are married to someone, you will receive Kamma from that relationship, because there are cause-and-effect relationships.

Yes, at the center of your existance, you have much control of your Kamma, but there is a great deal of Kamma which you have little or no control. You cannot select your parents, where you are born, your country of birth, etc.

Kamma is Cause-and-Effect and whatever you are connected to, influences your Kamma.

It also follows that as one minimizes "attachment" or "connectiveness" then one has more control of their Kamma, and, as "attachment-connectiveness" decreases, so does the accumulation of new Kamma decreases.

However, to the original post, Kamma is not, in my opinion, magically "transferred" at dealth, it is conditioned as it is created and all connected are also conditioned, by some degree, to this Kamma - at least from a Theravada perspective. I am not schooled in other ways of the Buddha and my own meditation studies lead me to validate Theravada ideas, as I am strong conditioned by this worldview.

[chownah]

In the case of transfering merit to deceased relatives, it still seems to me to contradict the fundamental Buddhist idea that you make your own kamma.

<{POST_SNAPBACK}>

I do not agree (with the post above) that it is a "fundamental Buddhist idea that you make your own kamma".

For example, when you are born, most of your Kamma comes from your Parents. If your Parents drank water from a hazardous waste dump, or took drugs, you would inherit the Kamma from the hazardous waste dump (perhaps a birth defect or illness would be the Kamma).

Kamma, the Law of Cause and Effect (Causality) is not self-contained, in fact, it is just the opposite, as everyone and everything is connected, so the "degree" of Kamma is based upon the "degree" of connectiveness, in a matter of speaking. Note that, in this context, "connectiveness" can also mean "attachment"

If your ancestors did something wrong and had a very bad reputation, and you, a decendant of your ancestors, do very good thinks, the Kamma of your ancestors will improve, even if they are deceased - because "all things are conditioned" and this includes the memory of your ancestors.

If you are married to someone, you will receive Kamma from that relationship, because there are cause-and-effect relationships.

Yes, at the center of your existance, you have much control of your Kamma, but there is a great deal of Kamma which you have little or no control. You cannot select your parents, where you are born, your country of birth, etc.

Kamma is Cause-and-Effect and whatever you are connected to, influences your Kamma.

It also follows that as one minimizes "attachment" or "connectiveness" then one has more control of their Kamma, and, as "attachment-connectiveness" decreases, so does the accumulation of new Kamma decreases.

However, to the original post, Kamma is not, in my opinion, magically "transferred" at dealth, it is conditioned as it is created and all connected are also conditioned, by some degree, to this Kamma - at least from a Theravada perspective. I am not schooled in other ways of the Buddha and my own meditation studies lead me to validate Theravada ideas, as I am strong conditioned by this worldview.

<{POST_SNAPBACK}>

With all due respect, it seems to me that you have described your beliefs about Kamma and have said very little about evidence supporting any view of a "fundamental Buddhist idea" about Kamma. It may be that your personal views in fact do reflect a "fundamental Buddhist idea" but I don't know very much about how to find out what "fundamental Buddhist ideas" are and how to differentiate them form other sources of thought. For instance many people who say they are Buddhist believe in Kamma as some grand pay back scheme and some people believe it is simply the Buddhist equivalent of the principle of cause and effect. In a discussion of these two viewpoints two buddhists could make arguments similar to yours and in the end how can a person wanting to learn about Buddhism decipher which is the fundamental Buddhist idea? are they both? or how does one determine? or is this the kind of thing that the Buddha would say you shouldn't waste your time considering?

[Mr. Farang]

In a discussion of these two viewpoints two buddhists could make arguments similar to yours and in the end how can a person wanting to learn about Buddhism decipher which is the fundamental Buddhist idea?  are they both?  or how does one determine?

<{POST_SNAPBACK}>

It is actually quite simple.

Kamma is a result of Cauasality, the Law of Cause-and-Effect.

It is not possible for a person, so situated and connected (attached) to the world, to not condition others (and be conditioned by others), as all worldly "things" are conditioned. The process of conditioning, causality, cause-and-effect, Kamma - are simply words (by the giver of words) that describes the same fundamental concepts - based on the understanding of the person receiving the words.

It is not possible that "one only makes his own Kamma" unless the person has mastered the practice of non-attachment - and even then, as they live in the world, they will be conditioned by the world because they breath air of the world, drink water of the world. etc. (and all these things are conditioned). However, one who, so situated, sitting cross-legged, in concentration, detached from the world, detached from sensual desire and cravings, guarding the senses, is conditioned by the Dharma - as the Light of the Dharma shines brightly on those so situated and unattached.

Hence, to know the Dharma is to learn to sit (stand, walk), contemplating ones own mental objects, such as the Breath. So situated, one can learn "what is the long breath"and the conditioning of the "long breath" on the mind-body. So situated, one can learn "what is the short breath"and the conditioning of the "short breath" on the mind-body. So situated, one can observe the rising and falling of all mental objects., and so situated, can observe the ever-changing impermanance of these objects. Then, so situated, can observe that all of these things are conditioned and impermanent - which gives rise to the Dharma that their is "no self"... "no soul" .... "there is just the rising and falling of mental objects", and the cause-and-effect of the contact of the mind with these mental objects, conditioned by the sensual interest in these objects by the sense objects.

To know the Dharma is to train the mind to become an observer of the process of the mind-body, to observe the rising and falling of the objects of the mind-body, to observe the effects of these objects on the mind-body, and to see the rebirth of Kamma with the rising and passing away of these objects.

You will know this Dharma when you train your mind to develop the right Mindfulness by applying the right Concentration. When you develop Mindfulness you will begin to reject unskillful Kamma and work to obtain skillful Kamma. All of this is the basis of Buddhism (Theravada) - to walk the Eightfold Path.

If you want to know the mind of the Buddha, diligently walk the Eight Fold Path. You cannot know the mind of the Buddha by debating words and text created by man, conditioned by man, as these words and text are not the mind of the Buddha - the mind of the Buddha is revealed by practicing meditation - not debating his words, text and doctrine.

[camerata]

In the case of transfering merit to deceased relatives, it still seems to me to contradict the fundamental Buddhist idea that you make your own kamma.

I do not agree (with the post above) that it is a "fundamental Buddhist idea that you make your own kamma".

I didn't express this very well in my own words. I was thinking of the well-known quotation:

All beings are the owners of their kamma

heirs of their kamma

born of their kamma

related to their kamma

supported by their kamma ...

In the context of my original post, what I meant was that our state of mind and progress along the Path is determined by our own actions (in this or a previous life), and I didn't see how someone else transfering merit to us would make any difference to us if we weren't aware of it.

As for the question of what is responsible for every aspect of our current situation, I feel more comfortable with P.A. Payutto's statement that "not all events are the workings of kamma," that some are the result of natural laws (niyama).

[Abandon]

Cam is right I think to question this. Having studied as far as I can the pure scriptures more than later books, I cannot say that this question has been actively answered by the Buddhs (except for the dubious petavathu). Personally I think that the 'sharing of merits' as recited in temples around the world (in Pali mostly) is conversant with Buddhism, and it describes a sharing or dedication of goodness we have made with all world beings. I think that meeting a 'holy' or inspiring person can rub off on us in much the same way. It is not that they magically absolve us, but that it helps uplift the spirit, even if we don't know about it. Christians praying for each other is much the same thing. But it remains something not directly touched upon by the Buddha himself (unless you read Peter Masefields excellent thesis about divine revalation in Buddhism).

I fully agree with Chownah - weeding out what later people have added onto Buddhism has been one of my main concerns, and has lead me to stick with the original texts, even though there are many great and good teachers who have come later.

Finally MrFarang, though quite right about emphasising practise, the Buddha also constantly advised the monks to hold frequent meetings, to rely on kalyanamitta, and to discuss Dhamma constantly, with enthusiasm. Which is what we are doing here.

[Mr. Farang]

All beings are the owners of their kamma 

heirs of their kamma 

born of their kamma 

related to their kamma 

supported by their kamma ...  

<{POST_SNAPBACK}>

Absolutely! Well quoted.

Finally MrFarang, though quite right about emphasising practise, the Buddha also constantly advised the monks to hold frequent meetings, to rely on kalyanamitta, and to discuss Dhamma constantly, with enthusiasm. Which is what we are doing here.

Actually the Buddha emphasized the practice of meditation very, very much more than "discussing" the Dharma. Every senior monk encourages the other monks to practice - and Dharma discussions are mostly with people who do not practice, but are "interested" in Dharma.

Therefore, as the Buddha advised time and time again, it is better to practice and see for yourself. This is absolutely true for people who have little or no meditation experience v. people who have already seen the Dharma from their own practice. One hundred people, who do not practice, agreeing to what is Dharma, who have not seen it for themselves, is not as useful (skillful) as one person who has seen it from their own Mindfulness.

[chownah]

I'm still wanting to learn about what ideas are fundamental to Buddhism...so I went to this link:

http://www.geocities.com/Athens/Academy/92...amma3.htm#Kamma

which is from the website entitled:

Good, Evil and Beyond

Kamma in the Buddha's Teaching

P. A. Payutto

Translated by Bruce Evans

and found this:

"

In any case, it is recognized that the process of kamma fruition is extremely complex, it is a process that is beyond most people's comprehension. In the Pali it is said to be acinteyya, beyond the comprehension of the normal thought processes. The Buddha said that insisting on thinking about such things could make one go crazy. In saying this, the Buddha was not so much forbidding any consideration of the law of kamma, but rather pointing out that the intricacy of causes and events in nature cannot be understood through thought alone, but only through direct, intuitive knowledge.

"

To me this sort of indicates that maybe a fundamental Buddhist doctrine might be that trying to understand Kamma through intellectual discussions of logical intricacies will ultimately be unproductive and it can be understood only through acquisition of intuitive knowledge.

I'm just trying to get an idea about what could/should be considered Buddhist doctrine and which Buddhist doctrines would be considered fundamental. To me its kind of strange that I found the quote above in an essay about Kamma which had all sorts of intellectual discussion...it seems kind of contradictary to me.

[Mr. Farang]

In saying this, the Buddha was not so much forbidding any consideration of the law of kamma, but rather pointing out that the intricacy of causes and events in nature cannot be understood through thought alone, but only through direct, intuitive knowledge.

<{POST_SNAPBACK}>

Direct, intuitive knowledge is developed via the practice of meditation.

Tell me, Chownah, have you spent much time practicing meditation with Monks or expert teachers? Have you, for example, experiened a basic, novice, 10 day meditation retreat?

These are the places where "direct, intuitive knowledge" begins to develop in the heart-mind, when it comes to understanding Damma (Dharma).

The basic idea of the teaching of the Buddha is to develop and purify the mind by skillful insight meditation - not from reading texts and looking for contradictions in this word and that phrase. If you want to know the basic way of the Buddha, learn and practice the Eight Fold Path to End Suffering (which includes a lot of meditation!)

[chownah]

In saying this, the Buddha was not so much forbidding any consideration of the law of kamma, but rather pointing out that the intricacy of causes and events in nature cannot be understood through thought alone, but only through direct, intuitive knowledge.

<{POST_SNAPBACK}>

Direct, intuitive knowledge is developed via the practice of meditation.

Tell me, Chownah, have you spent much time practicing meditation with Monks or expert teachers? Have you, for example, experiened a basic, novice, 10 day meditation retreat?

These are the places where "direct, intuitive knowledge" begins to develop in the heart-mind, when it comes to understanding Damma (Dharma).

The basic idea of the teaching of the Buddha is to develop and purify the mind by skillful insight meditation - not from reading texts and looking for contradictions in this word and that phrase. If you want to know the basic way of the Buddha, learn and practice the Eight Fold Path to End Suffering (which includes a lot of meditation!)

<{POST_SNAPBACK}>

I think that you are agreeing with me (but I'm not sure) when I posted:

"To me this sort of indicates that maybe a fundamental Buddhist doctrine might be that trying to understand Kamma through intellectual discussions of logical intricacies will ultimately be unproductive and it can be understood only through acquisition of intuitive knowledge."

[Mr. Farang]

I think that you are agreeing with me (but I'm not sure) when I posted:

"To me this sort of indicates that maybe a fundamental Buddhist doctrine might be that trying to understand Kamma through intellectual discussions of logical intricacies will ultimately be unproductive and it can be understood only through acquisition of intuitive knowledge."

<{POST_SNAPBACK}>

Yes, I thought you made some good points in your last post. The "acquisition of intuitive knowledge" is based on following the Eight Fold Path:

This Eight-Fold Path and Four Noble Truths make up the foundation of Buddhism.

Right View

The Four Noble Truths:

    1. The truth about suffering is that it exists. Life is suffering. Birth, aging and dying is suffering.

    2. Our reaching into the world of dreams, our desire to fulfill what cannot be fulfilled is what brings us our suffering.

    3. Only when we have broken the mirrors of illusion can we end our suffering, and

    4. the Eight-Fold Path can help us to break our habits of suffering.

When we are able to recognize suffering as it enters our lives, see that our own desires have brought us this pain, and understand that letting go of this desire can bring us peace we have attained Right View.

Right Thought

Reality grows in the garden of the mind. Our world is the fruit of our thoughts that sprout from the seeds of ideas. We must therefore be discerning gardeners, looking carefully at what ideas we allow to take root within the mind. We must be able to recognize which ideas and thoughts are born of desire and which carry the seeds of desire that causes our suffering.

The seeds of suffering that take root within the mind are those of greed, ill-will, hostility, denigration, dominance, envy, jealousy, hypocrisy, fraud, obstinacy, presumption, conceit, arrogance, vanity and negligence. In Buddhism, these are known as the 15 defilements, and the Buddha realized 6 methods for removing such defilements from the mind:

    1. Restraining:

    Restrain from what pleases the senses but bears poison.

    2. Using:

    Use all that we are, all that we have, all there is to cultivate peace.

    3. Tolerating:

    Tolerate all adversity, and never abandon our gardens to the wild.

    4. Avoiding:

    Avoid all that is impure and spoils the soil of the mind. Tend only to what is pure and that which nurtures the pure.

    5. Destroying:

    Remove the defilements by destroying them from the root.

    6. Developing:

    Never cease to develop our skills of peacefulness.

Right Speech

We are often judged by our words. Long after we leave this world, our words shall remain. Words can often be sharper than the blade of the sword, bringing harm to the spirit of a person which can cause wounds that are deeper and last longer than that of a dagger. Therefore, we must choose our words carefully. The Buddha realized 4 methods of speech that bring peace to our lives and the lives of those who surround us.

    1. Words of Honesty:

    Speaking without truth can be a means to our end and to the end of others. Therefore, honesty is always the best policy.

    2. Words of Kindness:

    Speaking words of kindness, we will never be the cause that divides hearts or puts brother against brother. We become peacemakers. Our words are cherished and valued and shall bring peacefulness to ourselves and to those surrounding us.

    3. Words that are Nurturing:

    Words that comfort rather than harm the heart, shall travel to the heart, and bring long lasting peace.

    4. Words that are Worthy:

    Speaking only what is worthy and valuable for the moment, our words will always be found sweet to the ears of others and shall always be considered in a peaceful manner. Words of gossip, untruth, and selfishness do not return to us with peace. The worth of our words is measured by how much they improve the silence.

Right Action

All of our lives we have been instructed to do the right thing. Often we are perplexed with what is the right thing. Ultimately, we must decide for ourselves what is right- but often our judgment is clouded by the defilements of the mind. While upon the Eight-Fold path, we must remember that our aim is to end our suffering. All we do, comes back to us in one way or another, eventually. What may be the right thing for the moment may not be the right thing for the next. Although this moment is the only one that exists, we must not fail to realize that within this moment- the past, present and future are contained. The truly right does not change from moment to moment. Look deep within your own heart, and you will know what is right.

The Golden Rule in Buddhism is: Do no harm.

The Buddha practiced the following code of conduct in his own life:

    1. Respect life

    2. Earn all that you have

    3. Control your desire, rather than allow desire to control you.

Right Livelihood

Often when one begins practicing the ways of Peace, a time comes when lifestyle must be evaluated. In this life, we have the opportunity to liberate ourselves from the cycle of suffering and find peace. We also have the opportunity to help others break free. Does one's way of life support or hinder the ways of Peace? Only the heart knows.

Right Effort

The path is not an easy one. Our habits of suffering are strong, and deeply imprinted in our way of life. It is difficult to maneuver peacefully in a world of chaos. Many of the things that we know we must let go of are things that we have held dearly for we have fought fiercely to obtain them. Our very own self- identity may have been formed with great personal sacrifice. Discipline and diligence is key to persevering on the path. Therefore, our decision to take up the path to liberation must be firm, and executed with right effort. When we have realized the truth of suffering, and are willing to seek liberation with the same tenacity as a drowning man struggles for a breath, then right effort has been attained.

Right Mindfulness

Being mindful of the heart of matters can help us to overcome suffering with understanding. When sitting, laying or moving, being mindful of the following four frames of references are said by the Buddha to help us achieve great understanding, and can even help us unlock the secrets that are within our hearts.

    1. The Body:

    Paying attention to our physical being can help us direct the mind away from the distractions of the world. Focusing on our breath, our movements, our actions, our components, and on the sheer miracle of our physical existence we can arrive at calmness and clarity.

    2. Feelings:

    Paying attention to our external and internal feelings, observing their rise and fall, can help us realize their origination, development and decline. Understanding the nature of our feelings can help us let go and break our habits of clinging.

    3. Mind:

    Turning the mind upon itself, observing our thoughts, can help us realize the origination and aim of our thoughts. With this understanding, we can understand the nature of the mind and overcome our thought habits of suffering.

    4. Mental Qualities:

    Paying attention to our mental state of mind can help us recognize the five hindrances of our mentality (sensual desire, ill-will, laziness, anxiety and doubt). Observing their origination, development and decline, can help us realize how we can overcome them. By observing the origination, the components, the development, and the decline of things in regard to these frames of reference, we can find a deep understanding in the nature of ourselves, and to know our own hearts is to know the hearts of others.

Right Concentration

As we sail through life, the winds of desire push us toward the Ocean of Suffering. But the skillful stand firm in virtue at the helm, directing the rudder of the mind toward peace. Single-minded concentration on the path to Peace (the Eight-Fold path) is right concentration. It is picking yourself up when you stumble and continuing onward. It is recognizing why you have fallen astray. It is recognizing when you are about to fall. It is continuing upon the path without hesitation or doubt. It is never ceasing to develop our skill in the way.

Namaste'

References: The Mulalapariyaya, Sabbasava, Sammaditthi, Satipatthana, Vitakkasanthana, Abhaya, Mahacattarisaka, and the Bhaddekaratta Suttas of the Majjhima Nikaya (the Middle Length Discourses of the Buddha)

– Ch'onsa Kim

November 1999

Visit here for more details on the Eight Fold Path -

BTW, if you use the Right Effort to practice (and understand) the Eight Fold Path, you will go a very long way toward understanding the heart and mind of the Buddha.

Edited September 9, 2005 by Mr. Farang

[Mr. Farang]

I'm still wanting to learn about what ideas are fundamental to Buddhism...

Dear Chownah,

You might find this link useful as you learn more about Buddhist thought:

http://www.buddhanet.net/flash/toc/index.html

[chownah]

There's an interesting article in the Post's Dhamma Moments series at http://www.bangkokpost.com/en/Realtime/22Jul2005_real63.php

Here are some snippets:

"Most people do not quite understand dedicating merit. The only type of merit that can be dedicated is dhana, or giving. You cannot dedicate merit that arises from sila (proper conduct) or pavana (meditation) to others."

"To transfer merit does not mean that a person is deprived of the merit originally acquired by his good deed. On the contrary, the very act of transference is a good deed in itself and hence enhances the merit already earned. "

"With regard to transferring merit to the departed, Buddhist teachings tell us that the greatest gift we can confer on the deceased is to perform acts of merit and to transfer these merits so acquired. The teachings also say that those who give also receive the fruits of their deeds. The Buddha encouraged those who did good deeds, such as offering alms to holy men, to transfer the merit they received to their departed ones. In this context, alms should be given in the name of the departed by recalling those good things the intended recipient did for us whilst he was living."

"Those who do not harm others and who perform many good deeds during their lifetime will certainly have the chance to be reborn in a happy place. Such persons do not require the help of living relatives. "

"Some people are simply wasting time and money on meaningless ceremonies and performances in memory of departed ones. These people do not realise that it is impossible to help the departed ones simply by building big graveyards, tombs, paper-houses and other paraphernalia. Neither is it possible to help the departed by burning joss-sticks, joss-paper, or by performing other similar rituals."

* * *

In the case of transfering merit to deceased relatives, it still seems to me to contradict the fundamental Buddhist idea that you make your own kamma. I can see a benefit for the one donating the merit, but it seems like 'cheating' for a deceased and no-good person to somehow advance on the path solely through the actions of others. In fact, if they were aware of this (before or after dying), it would only encourage them to exploit and manipulate others into making merit for them. Or am I being too rational about this? 

<{POST_SNAPBACK}>

Camerata, Since in your original post you were asking about how the concept of dedicating merit seems to contradict other Buddhist teachings, I just am wondering if you felt that what I found was pertinent to your questions. I like to try to stay close to what the Buddha said but I'm not very knowledgeable in Buddhist scriptures so even though I found something I have certainly am not aware of the best places to look for answers and so I'm relying on others here to point out other scriptural references concerning a topic...in this way I hope to gradually broaden my understanding of the scriptures as a whole...so if you have some other references on this topic I'd be really happy to learn about them.

Chownah

[camerata]

"In any case, it is recognized that the process of kamma fruition is extremely complex, it is a process that is beyond most people's comprehension. In the Pali it is said to be acinteyya, beyond the comprehension of the normal thought processes. The Buddha said that insisting on thinking about such things could make one go crazy. In saying this, the Buddha was not so much forbidding any consideration of the law of kamma, but rather pointing out that the intricacy of causes and events in nature cannot be understood through thought alone, but only through direct, intuitive knowledge."

To me this sort of indicates that maybe a fundamental Buddhist doctrine might be that trying to understand Kamma through intellectual discussions of logical intricacies will ultimately be unproductive and it can be understood only through acquisition of intuitive knowledge.

Yes, the results of kamma are considered to be one of the Four Imponderables. As it says in the Acintita Sutta:

"These four imponderables are not to be speculated about. Whoever speculates about them would go mad & experience vexation. Which four? The Buddha-range of the Buddhas [i.e., the range of powers a Buddha develops as a result of becoming a Buddha]... The jhana-range of one absorbed in jhana [i.e., the range of powers that one may obtain while absorbed in jhana]... The results of kamma... Speculation about [the first moment, purpose, etc., of] the cosmos is an imponderable that is not to be speculated about. Whoever speculates about these things would go mad & experience vexation."

I'm just trying to get an idea about what could/should be considered Buddhist doctrine and which Buddhist doctrines would be considered fundamental.  To me its kind of strange that I found the quote above in an essay about Kamma which had all sorts of intellectual discussion...it seems kind of contradictary to me.

I don't think it was exactly intellectual, but Payutto writes in a rational way that appeals to the Western mind. Taking the above text literally, what we are not supposed to speculate on is "the results of kamma," i.e. "If I do such-and-such, will I end up in this realm or that realm?" We can never know. Although I've heard it said that the Buddha formulated the 5 precepts as a kind of simple benchmark for lay people to use so they wouldn't fall into the lower realms.

Regarding kamma/rebirth, I like Payutto's advice that we can't see the proof of kamma until we reach the higher jhanas, so in the meantime we should just act as though it were true since we don't lose anything by doing that. I also like Thanissaro Bhikkhu's suggestion that we just take kamma/rebirth as a working hypothesis rather than agonizing over whether we believe it or not.

As far as I know, acceptance of kamma/rebirth is part of Right Understanding, but I don't know the scriptural reference.

[camerata]

Camerata,  Since in your original post you were asking about how the concept of dedicating merit seems to contradict other Buddhist teachings, I just am wondering if you felt that what I found was pertinent to your questions.

I've read Good, Evil and Beyond and found it very helpful on the subject of kamma. I particularly liked the idea that Buddhism recognizes natural laws (niyama) as well as kamma, but I recently discovered that niyama is only mentioned in Buddhist commentaries, and not in the Pali Canon.

In my original post I only had a problem with living people transfering merit to deceased relatives, and if the deceased could get any benefit from it. I don't recall Payutto's book mentioning this. I don't think "making merit" for the deceased is covered much by authors writing for Westerners.

[bankei]

I don't really beleive in the transference of merit in the common Thai sense. Tho I do still perform the 'rituals' when with Thais.

My view is this. When you 'transfer merit' you are doing something good. This makes you feel happy, and makes others around you feel happy. This can have a ripple effect, people around you and those people who you have influenced will be happier and this in turn will have a ripple effect out to eventually reach those to whom you have dedicated the merit.

Bankei