Veneration

part 2

Right approach to commit meritorious deeds

The true Buddhist nature signifies intelligence. Intelligence signifies potential
and skills to develop a happy mind. One who is imbued with these skills and
potential is able to become an enlightened one. A true Buddhist follows a certain
course of action to become enlightened. The primary characteristic in this course
of action is committing meritorious deeds.
Merit means a mental state filled with joy. Meritorious deeds are activities
capable of developing this mental state. One who does not possess this joyful
mental state or one who partially possess this joyful mental state needs to engage
in meritorious deeds to develop this specific mental state to the full potential.
Once this joyful mental state is developed to the full potential, one does not need
to perform meritorious deeds any more. These are the mental states of Buddhas,
Private Buddhas (pacceka Buddha) and Worthy Ones (arahants). These noble
beings neither commit any acts of merit, demerit nor accumulate any good/bad
karma.
Even though the common belief is accumulating merit, the right approach in
this regard would be a process of discarding; A process of disposing of
demerit (akusala). As demerit is disposed of, it is the merit that accumulates as
a result. Buddhist methodology is not based on accumulation. It is based on a
methodology of discarding, casting aside or letting go. This process of discarding
would come to an end with the ultimate abandoning of cycle rebirth and death
(samsara). Attaining nibbana signifies this ultimate abandoning of the cycle of
rebirth and death. It is the complete renunciation from the suffering of rebirth
and death.
Absolute renunciation from suffering of rebirth and death cannot be achieved at
once. It is a course of action to be performed gradually and from moment to

moment. It is a process of getting rid of suffering a little at a time and finally

reaching a stage where suffering is totally eliminated.
According to the Buddhist methodology, suffering is eliminated on the principle of
causality. Accordingly, cause is eliminated in order to eliminate the effect. So,
when cause of suffering is eliminated, suffering is eliminated too. With the
elimination of suffering, what remains in the mind is happiness. Therefore, no
specific effort is needed to develop happiness in a mind. Suffering exits making
way for the inherent happiness to arise in mind. In other words, with elimination
of demerit, merit arises in a mind. Merit is associated with joy, whereas, demerit
is associated with suffering.
The Buddhas who expounded the four Noble Truths ranked suffering as the first
Noble Truth- the Noble truth of Suffering (Dukkha sacca). This follows the Noble
Truth of the Origin of Suffering (samudaya sacca). First reference to these truths
was found in the Dhammacakka Sutta expounded to the five ascetics. This Sutta
describes the origin of suffering as craving (tanha), namely, Sensual Craving
(kama tanha), Craving for Existence (bhava tanha) and Craving for Non-Existence
(vibhava tanha).
Sensual Craving (kama tanha) means arousing of a liking in mind. Craving for
Existence (bhava tanha) means the arising of consciousness to fulfill this liking.
Craving for Non-Existence (vibhava tanha) means the arising of consciousness to
fulfill this liking in the exact way of one likes it fulfilled; not in a different way. The
root cause of these three types of craving is liking or yearning known as
kama.
When a liking arises in the mind, one experiences a mental torment until this
liking is fulfilled. The subsequent feeling of contentment one experiences is the
outcome of this mental torment coming to an end with the fulfillment of the
liking. What is meant by experiencing happiness, contentment is the outcome
of getting rid of mental torments we create in our minds. If we do not create
mental torments in our minds, what remains in the minds is sole happiness.
Therefore, happiness is not a state that could be created as a separate entity.
Even the supreme bliss of Nibbana is identified as an unconditioned state

(asankhata) as the state of Nibbana cannot be processed or conditioned. In this

circumstance, committing meritorious deeds means making way for this
unconditioned state of Nibbana to arise gradually.
We find generosity (dana), morality (sila), and meditation (bhavana) as the
primary components in the Tenfold Meritorious Deeds (dasa punya kriya).
Generosity means disposing of , letting go. Disposing of of liking which is
known as kama. Liking is analogous to a magnetic force which heats and torments
a mind once a liking arises in the mind. Thus, sensuous thoughts ((kama vitakka)
which result from liking would lead to hating thoughts (vyapada vitakka) and
cruel thoughts (vihimsa vitakka). Vitakka means the nature of mind getting
attracted or leaping towards an object. As the potential of mind for getting
attracted or leaping towards an object through the inherent magnetic force
becomes weaker, mind tends to cool down.
Morality is the state of calmness which results from the cooling down of the
mind. Meditation is aimed at promoting this state of calmness further. As one
continues to cool down the mind and reaches a point where there is nothing left
to be cooled down, that state is referred to as attaining Nibbana. At this
juncture, mind is totally cooled down in such a way that it does not heat up again
for no reason. This is referred to as attaining Supreme Nibbana. So, achieving
Nibbana is a process of cooling down the mind (extinguishing mind from
inherent heat) gradually which culminates in the total cooling down to a point
of no return. This is a practicable process which could be applied anywhere, at
all times.
The Awakened One has illustrated this process with clarity. The phrase svakkato
bhagawata dhammo (well expounded is the dhamma) refers to this.
sanditthiko (directly visible) refers to a one's ability to perceive calmness,
tranquility in an extinguished mind. Akaliko (immediately effective) refers to
ones ability to experience the immediate happiness resulting from the calmness,
tranquility of an extinguished mind. Ehipassiko (calling one to come and see)
refers to minds indication to an individual to pinpoint the state of happiness
derived as a result of extinguishing the minds heat. Opanaiko (onward leading)

refers to a mind thus extinguished of heat would be capable of being extinguished

again and again. Paccattam veditabbo vinnuhiti (to be personally realized by the
wise) refers to the degree of tranquility (degree to which mind has been
extinguished) one perceives depending on ones spiritual progress. Progressive
degrees of calmness, tranquility (states devoid of heat in mind) would be
experienced by the noble beings such as Stream Enterers (sotapanna), Once
Returners (sakadagami), Non-Returners (anagami) and Worthy Ones (arahant).
Worthy Ones experience the highest degree of tranquility and happiness.
Now, one can realize that committing meritorious deeds means extinguishing
ones burning mind for bliss, pleasure to arise instead.
Worshipping Buddha statues, offering flowers to Buddha statues, alms-giving,
observing sil, listening to sermons are some of the conventional activities aimed
at accumulating merit. However, these conventional meritorious activities are not
indispensable for accumulating merit.
What is most important from a merit perspective is to commit meritorious deeds
anywhere, at all times. In other words, what is most important is to maintain a
joyful, blissful mind at all times. It should be noted that in the absence of a mind
which pulls things inward with greed (lobha) and a mind which thrusts things
outward with hatred (dosa), what remains is the inherent blissful state known as
meritorious mind. Meritorious mind is a mind devoid of greed (lobha) and
hatred (dosa). On the other hand, a sinful mind is a mind filled with greed (lobha)
and hatred (dosa). Therefore, the meritorious deed with utmost importance is to
maintain a meritorious mind devoid of greed (loba) and hatred (dosa) at all
times. When this takes place in a mind at all times, one is capable of enjoying the
bliss of Nibbana.
Every person, everything is a product subject to loving-kindness in the presence
of a meritorious mind devoid of greed and hatred. So, a meritorious mind is
imbued with loving-kindness. In the Karaniya Metta Sutta (loving-kindness sutta),
the section tithan caram nissinno va sayano va yavatassa vigatamiddho tells us
to maintain a mind filled with loving-kindness (metta) whether one is standing,
sitting, walking or lying down.

The Supreme Buddha, after having attained the enlightenment, tested out his
enlightened mind, filled with supreme loving-kindness, to see whether he could
maintain that particular frame of mind on every posture without any change
whatsoever. Accordingly, the Supreme Buddha tested out his enlightened mind
while sitting, standing, walking and lying respectively in the first, second, third
and fourth week after the enlightenment.
We could also emulate our great master and enjoy the bliss of Nibbana while
maintaining a meritorious mind filled with loving- kindness according to our
competencies.
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Kotte Sri Devananda Thero

This is a translation of a section from the booklet titled Vandana by Kotte Sri Devananda
Thero.

Athula Sibera

athulasibera@yahoo.ca