The performance of deeds of merit forms one of the most essential elements of Buddhist practice. Its various modes provide in their totality a compendium of applied Buddhism, showing Buddhism not as a system of ideas but as a complete way of life. Buddhist popular belief has often emphasized merit as a productive source of worldly blessings - of health, wealth, long life, beauty and friends. As a result of this emphasis, meritorious activity has come to be conceived rather in terms of a financial investment, as a religious business venture yielding returns to the satisfaction of the agent's mundane desires. <\/p>\n
While such a conception no doubt contains an element of truth, its popularization has tended to eclipse the more important function merit plays in the context of Buddhist practice. Seen in correct perspective, merit is an essential ingredient in the harmony and completeness of the spiritual life, a means of self-cultivation, and an indispensable stepping-stone to spiritual progress. <\/p>\n
The accumulation of a \"stock of merit\" is a primary requisite for acquiring all the fruits of the Buddhist religious life, from a pleasant abiding here and now to a favorable rebirth in the life to come, from the initial stages of meditative progress to the realization of the states of sanctity that come as the fruits of entering upon the noble path. The highest fruition of merit is identical with the culmination of the Buddhist holy life itself - that is, emancipation from the shackles of samsaric existence and the realization of Nibbana, the unconditioned state beyond the insubstantial phenomena of the world. The mere piling up of merit, to be sure, is not in itself sufficient to guarantee the attainment of this goal. Merit is only one requisite, and it must be balanced by its counterpart to secure the breakthrough from bondage to final freedom. The counterpart of merit is knowledge (ana), the direct confrontation with the basic truths of existence through the eye of intuitive wisdom. <\/p>\n
Quest for deliverance <\/p>\n
Merit and knowledge together constitute the two sets of equipment the spiritual aspirant requires in the quest for deliverance, the equipment of merit (puasambhara) and the equipment of knowledge (anasambhara), respectively. Each set of equipment has its own contribution to make to the fulfillment of the spiritual life. <\/p>\n
The equipment of merit facilitates progress in the course of samsaric wandering: it brings a favorable rebirth, the encounter with good friends to guide one's footsteps along the path, the meeting with opportunities for spiritual growth, the flowering of the lofty qualities of character, and the maturation of the spiritual faculties required for the higher attainments. <\/p>\n
The equipment of knowledge brings the factor directly necessary for cutting the bonds of samsaric existence: the penetration of truth, enlightenment, the undistorted comprehension of the nature of actuality. <\/p>\n
Either set of equipment, functioning in isolation, is insufficient to the attainment of the goal; either pursued alone leads to a deviant, one-sided development that departs from the straight path to deliverance taught by the Buddha. Merit without knowledge produces pleasant fruit and a blissful rebirth, but cannot issue in the transcendence of the mundane order and entrance upon the supramundane path. And knowledge without the factors of merit deteriorates into dry intellectualism, mere erudition or scholasticism, impotent when confronted with the task of grasping a truth outside the pale of intellection. But when they function together in unison in the life of the aspirant, the two sets of equipment acquire a potency capable of propelling him to the heights of realization. When each set of equipment complements the other, polishes the other, and perfects the other, then they undergo a graduated course of mutual purification culminating at the crest in the twin endowments of the Emancipated One - in that clear knowledge (vijja) and flawless conduct (carana) which make him, in the words of the Buddha, \"supreme among gods and humans.\" <\/p>\n
Spiritual dynamics <\/p>\n
But while merit and knowledge thus occupy coordinate positions, it is merit that claims priority from the standpoint of spiritual dynamics. The reason is that works of merit come first in the process of inner growth. If knowledge be the flower that gives birth to the fruit of liberation, and faith (saddha) the seed out of which the flower unfolds, then merit is the soil, water and fertilizer all in one - the indispensable nutriment for every stage of growth. Merit paves the way for knowledge, and finds in knowledge the sanction for its own claim to a place in the system of Buddhist training. <\/p>\n
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Merit and spiritual growth<\/a><\/p>\n","protected":false},"excerpt":{"rendered":" The performance of deeds of merit forms one of the most essential elements of Buddhist practice. Its various modes provide in their totality a compendium of applied Buddhism, showing Buddhism not as a system of ideas but as a complete way of life. Continue reading