Merit (Sanskrit puṇya, Pāli puñña) is a concept in Buddhism, and particularly in Theravada Buddhism. Merit can be gained in a number of ways. It is merit that accumulates as a result of good deeds, acts or thoughts and that carries over to later in life or to a person's next birth. Such merit contributes to a person's growth towards liberation. In addition, one can "transfer" the merit of an act they have performed to a deceased loved one in order to diminish the deceased's suffering in their new existence.
Three bases of merit
The Pali canon identifies three bases of merit (Pali: puññakiriyavatthu). In the Puññakiriyavatthusuttaṃ ("Meritorious actions discourse," AN 8.36 or A 8.4.6),[1] the Buddha identifies the following three bases:
In the "Sangiti Sutta" ("Chanting together discourse," DN 33), verse 38, Ven. Sariputta identifies the same triad: dāna, sīla, bhāvanā.[2]
In the Khuddaka Nikaya's Itivuttaka (Iti. 1.22),[3] the three bases are defined as: giving (dānassa), self mastery (damassa) and refraining (saññamassā).[4] Later in this same sutta, the triad is restated as: giving (dāna), a life of mental calm (sama-cariya)[5] and a mind of good-will (metta-citta).[6]
Merit-making
Buddhist monks earn merit through mindfulness, meditation, chanting and other rituals.
A post-canonical commentary, elaborating on the canonically identified meritorious triad of dana-sila-bhavana (see D.III,218), states that lay devotees can make merit by performing these seven more specific acts:
- honoring others (apacayana-maya)
- offering service (veyyavacca-maya)
- involving others in good deeds (pattidana-maya)
- being thankful for others' good deeds (pattanumodana-maya)
- listening to Teachings (dhammassavana-maya)
- instructing others in the Teachings (dhammadesana-maya)
- straightening ones own views in accord with the Teachings (ditthujukamma)[7]
See also
Notes
- ^ Upalavanna (n.d.), sutta 6.
- ^ Walshe (1995), p. 485.
- ^ Thanissaro (2001).
- ^ The Itivuttaka triad of giving, self-mastery and refraining parallels the Anguttara and Digha Nikaya triads if "self-mastery" is taken as being synonymous with "mental development" (bhāvanā) and "refraining" as being synonymous with "virtue" (sīla).
- ^ Thanissaro (2001) translates "sama-cariya" as "a life in tune." However, assuming that there is parallelism between "sama-cariya," "dama" and "bhāvanā," then translating "sama" as "mental calm" (as suggested by Rhys Davids & Stede, 1921-25, p. 681, entry for "sama1") – alluding to concentrative skill – seems preferable.
- ^ Thanissaro (2001).
- ^ D.A.III.999 cited in Payutto (1997), chapter 20, "The devotee."
Bibliography
- Payutto, P.A. (1997, trans. from Thai by Bruce Evans). A Constitution for Living. Buddhadhamma Foundation. Retrieved 2007-11-09 from "Buddhist Scriptures Information Retrieval" (budsir) at http://www.budsir.org/Conlive.html.
- Walshe, Maurice O'C. (1995). The Long Discourses of the Buddha: A Translation of the Digha Nikaya. Somerville, MA: Wisdom Publications. ISBN 0-86171-103-3.
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