Puñña: Merit

Puñña: Merit

A blessing:      friends when the need arises.

A blessing:      contentment with whatever there is.

Merit at the ending of life is a blessing.

A blessing:      the abandoning of all suffering

& stress.

A blessing in the world:

reverence to your mother.

A blessing: reverence to your father as well.

A blessing in the world:

reverence to a contemplative.

A blessing: reverence for a brahmin, too.

A blessing into old age is virtue.

A blessing: conviction established.

A blessing: discernment attained.

The non-doing of evil things is

a blessing. — Dhp 331–333

This was said by the Blessed One, said by the Arahant, so I have heard: “Monks, don’t be afraid of acts of merit. This is another way of saying what is blissful, desirable, pleasing, endearing, charming—i.e., acts of merit. I am cognizant that, having long performed meritorious deeds, I long experienced desirable, pleasing, endearing, charming results. Having developed a mind of good will for seven years, then for seven aeons of contraction & expansion I didn’t return to this world. Whenever the aeon was contracting, I went to the realm of Streaming Radiance. Whenever the aeon was expanding, I reappeared in an empty Brahma-abode. There I was the Great Brahman, the Unconquered Conqueror, All-seeing, & Wielder of Power. Then for thirty-six times I was Sakka, ruler of the devas. For many hundreds of times I was a king, a wheel-turning emperor, a righteous king of Dhamma, conqueror of the four corners of the earth, maintaining stable control over the countryside, endowed with the seven treasures*—to say nothing of the times I was a local king. The thought occurred to me: ‘Of what action of mine is this the fruit, of what action the result, that I now have such great power & might?’ Then the thought occurred to me: ‘This is the fruit of my three [types of] action, the result of three types of action, that I now have such great power & might: i.e., generosity, self-control, & restraint.’”

Train in acts of merit

that bring long-lasting bliss—

develop generosity,

a life in tune,

a mind of good will.

Developing these

three things

that bring about bliss,

the wise reappear

in a world of bliss

unalloyed.

*NOTE: The seven treasures are a divine wheel, an ideal jewel, an ideal elephant, an ideal horse, an ideal wife, an ideal treasurer, an ideal counselor.

Iti 22

Here he rejoices

he rejoices hereafter.

In both worlds

the merit-maker rejoices.

He rejoices, is jubilant,

seeing the purity

of his deeds.

Here            he delights

he delights      hereafter.

In both worlds

the merit-maker delights.

He delights at the thought,

‘I’ve made merit.’

Having gone to a good destination,

he delights

all the more. — Dhp 1618

Be quick in doing

what’s admirable.

Restrain your mind

from what’s evil.

When you’re slow

in making merit,

evil delights the mind. — Dhp 116

Even the evil

meet with good fortune

as long as their evil

has yet to mature.

But when it’s matured

that’s when they meet

with evil.

Even the good

meet with bad fortune

as long as their good

has yet to mature.

But when it’s matured

that’s when they meet

with good fortune.

Don’t be heedless of evil

(‘It won’t come to me’).

A water jar fills,

even with water

falling      in      drops.

With evil—even if

bit

by

bit,

habitually—

the fool fills himself full.

Don’t be heedless of merit

(‘It won’t come to me’).

A water jar fills,

even with water

falling      in      drops.

With merit—even if

bit

by

bit,

habitually—

the enlightened one fills himself full. — Dhp 119–122

This was said by the Blessed One, said by the Arahant, so I have heard: “There are these three grounds for meritorious activity. Which three? The ground for meritorious activity made of generosity, the ground for meritorious activity made of virtue, and the ground for meritorious activity made of development [meditation]. These are the three grounds for meritorious activity.”

Train in acts of merit

that bring long-lasting bliss—

develop generosity,

a life in tune,

a mind of good will.

Developing these

three things

that bring about bliss,

the wise reappear

in a world of bliss

unalloyed. — Iti 60

This was said by the Blessed One, said by the Arahant, so I have heard: “I have seen beings who—endowed with bodily good conduct, verbal good conduct, & mental good conduct; who did not revile noble ones, who held right views and undertook actions under the influence of right views—at the break-up of the body, after death, have re-appeared in a good destination, a heavenly world. It is not from having heard this from another contemplative or brahman that I tell you that I have seen beings who—endowed with bodily good conduct, verbal good conduct, & mental good conduct; who did not revile noble ones, who held right views and undertook actions under the influence of right views—at the break-up of the body, after death, have re-appeared in a good destination, a heavenly world. It’s from having known it myself, seen it myself, realized it myself that I tell you that I have seen beings who—endowed with bodily good conduct, verbal good conduct, & mental good conduct; who did not revile noble ones, who held right views and undertook actions under the influence of right views—at the break-up of the body, after death, have re-appeared in a good destination, a heavenly world. ”

With mind rightly directed,

speaking right speech,

doing right deeds with the body:

a person here of much learning,

a doer of merit

here in this life so short,

at the break-up of the body,

discerning, reappears in heaven. — Iti 71

As he was sitting to one side, King Pasenadi Kosala said to the Blessed One: “Just now, lord, while I was alone in seclusion, this train of thought arose in my awareness: ‘Who are dear to themselves, and who are not dear to themselves?’ Then it occurred to me: ‘Those who engage in bodily misconduct, verbal misconduct, & mental misconduct are not dear to themselves. Even though they may say, “We are dear to ourselves,” still they aren’t dear to themselves. Why is that? Of their own accord, they act toward themselves as an enemy would act toward an enemy; thus they aren’t dear to themselves. But those who engage in good bodily conduct, good verbal conduct, & good mental conduct are dear to themselves. Even though they may say, “We aren’t dear to ourselves,” still they are dear to themselves. Why is that? Of their own accord, they act toward themselves as a dear one would act toward a dear one; thus they are dear to themselves.’”

“That’s the way it is, great king! That’s the way it is! Those who engage in bodily misconduct, verbal misconduct, & mental misconduct are not dear to themselves. Even though they may say, ‘We are dear to ourselves,’ still they aren’t dear to themselves. Why is that? Of their own accord, they act toward themselves as an enemy would act toward an enemy; thus they aren’t dear to themselves. But those who engage in good bodily conduct, good verbal conduct, & good mental conduct are dear to themselves. Even though they may say, ‘We aren’t dear to ourselves,’ still they are dear to themselves. Why is that? Of their own accord, they act toward themselves as a dear one would act toward a dear one; thus they are dear to themselves.”

That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:

“If you hold yourself dear

then don’t fetter yourself

with evil,

for happiness isn’t easily gained

by one who commits

a wrong-doing.

When seized by the End-maker

as you abandon the human state,

what’s truly your own?

What do you take along when you go?

What follows behind you

like a shadow

that never leaves?

Both the merit & evil

that you as a mortal

perform here:

that’s      what’s truly your own,

what you take along when you go;

that’s      what follows behind you

like a shadow

that never leaves.

So do what is admirable,

as an accumulation

for the future life.

Deeds of merit are the support for beings

when they arise

in the other world.” — SN 3:4

As he was sitting to one side, King Pasenadi Kosala said to the Blessed One: “Is there, lord, any one quality that keeps both kinds of benefits secure—benefits in this life & benefits in lives to come?”

“There is one quality, great king, that keeps both kinds of benefits secure—benefits in this life & benefits in lives to come.”

“But what, venerable sir, is that one quality… ?”

“Heedfulness, great king. Just as the footprints of all living beings with legs can be encompassed by the footprint of the elephant, and the elephant’s footprint is declared to be supreme among them in terms of its great size; in the same way, heedfulness is the one quality that keeps both kinds of benefits secure—benefits in this life & benefits in lives to come.”

That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:

“For one who desires

long life, health,

beauty, heaven, & noble birth,

—lavish delights, one after another—

the wise praise heedfulness

in doing acts of merit.

When heedful, wise,

you achieve both kinds of benefit:

benefits in this life,

& benefits in lives to come.

By breaking through to your benefit,

you’re called enlightened,

wise. — SN 3:17

Dhamma Paññā

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