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 one’s ability to experience the immediate
happiness resulting from the calmness, tranquility of an extinguished mind. “Ehipassiko”
(calling one to come and see) refers to mind’s indication to an individual to
pinpoint the state of happiness derived as a result of extinguishing the mind’s
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 one’s 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 one’s 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.
-
Kotte Sri Devananda Thero
This
is a translation of a section from the booklet titled “Vandana” by Kotte Sri
Devananda Thero. For more information
regarding the other sermons and dhamma books, please visit
http://www.srikalyanadharma.org/
Athula
Sibera
athulasibera@yahoo.ca
No comments:
Post a Comment