This course involves lessons which lead students through a stepwise, progressive enumeration of groups of Dhammas similar to that found in the Aṅguttara Nikāya. The Course is broken up into Eight Units with each unit providing enough material for a suggested two weeks of in-depth study. The course discussion forum hosted through Discord can be reached through the link to the right.
1.12 – The Three Bases of Merit (Dāna, Sīla, Bhāvana)
Overview
Two concepts lie at the base of the Buddha’s insights into reality and ethics: there is what is (1) wholesome/skillful (kusala) and what is (2) unwholesome/unskillful (akusala). Though there are discourses where the Buddha speaks of eventually transcending this dichotomy, this provisional distinction is paramount for a proper understanding of Right View as understood in a Theravada context. Far from being ambiguous like the English “good” and “bad”, kusala and akusala are very clearly defined in the Pāli context. This section and those which follow will begin to explore these essential concepts through primary texts and engaging commentary focused on lived practice.
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“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 giving, 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 giving,
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.”
“Dhp 16) Here he rejoices
he rejoices hereafter.
In both worlds
the merit-maker rejoices.
He rejoices, is jubilant,
seeing the purity
of his deeds.
Dhp 17) Here he’s tormented
he’s tormented hereafter.
In both worlds
the wrong-doer’s tormented.
He’s tormented at the thought,
‘I’ve done wrong.’
Having gone to a bad destination,
he’s tormented
all the more.
Dhp 18) 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.”
“And what is the treasure of generosity? There is the case of a disciple of the noble ones, his awareness cleansed of the stain of stinginess, living at home, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms. This is called the treasure of generosity.”
“These are the five rewards of generosity: One is dear and appealing to people at large, one is admired by good people, one’s good name is spread about, one does not stray from the rightful duties of the householder, and with the break-up of the body at death, one reappears in a good destination, in the heavenly worlds.”
“If beings knew, as I know, the results of giving and sharing, they would not eat without have given, nor would the stain of miserliness overcome their minds. Even if it were their last bite, their last mouthful, they would not eat without having shared, if there were someone to receive their gift. But because beings do not know, as I know, the results of giving and sharing, they eat without have given. The stain of miserliness overcomes their minds.”
“And what is the treasure of virtue? There is the case where a disciple of the noble ones abstains from taking life, abstains from stealing, abstains from illicit sexual conduct, abstains from lying, abstains from taking intoxicants that cause heedlessness. This, monks, is called the treasure of virtue.”
“There are these five gifts, five great gifts — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — are not open to suspicion, will never be open to suspicion, and are unfaulted by knowledgeable contemplatives and brahmans. Which five?
1) “There is the case where a noble disciple, abandoning the taking of life, abstains from taking life …
2) Abandoning taking what is not given (stealing), he abstains from taking what is not given…
3) Abandoning illicit sex, he abstains from illicit sex…
4) Abandoning lying, he abstains from lying…
5) Abandoning the use of intoxicants, he abstains from taking intoxicants.
In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression… This is the fifth gift, the fifth great gift — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives and brahmans.”
“There are these five benefits in being virtuous, in being consummate in virtue. Which five?
1) There is the case where a virtuous person, consummate in virtue, through not being heedless in his affairs amasses a great quantity of wealth…
2) His good name is spread about…
3) When approaching an assembly of nobles, brahmans, householders, or contemplatives, he does so unabashed and with assurance…
4) He dies without becoming delirious…
5) With the break-up of the body, after death, he reappears in a good destination, in the heavenly world. These are the five benefits in being virtuous, in being consummate in virtue.”
“Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment.
What four?
1) It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.
2) They meditate observing an aspect of feelings—keen, aware, and mindful, rid of desire and aversion for the world.
3) They meditate observing an aspect of the mind—keen, aware, and mindful, rid of desire and aversion for the world.
4) They meditate observing an aspect of principles—keen, aware, and mindful, rid of desire and aversion for the world.”
“And how, bhikkhus, is mindfulness of breathing developed and cultivated, so that it is of great fruit and great benefit? Here a bhikkhu, gone to the forest or to the root of a tree or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in front of him, ever mindful he breathes in, mindful he breathes out.”
“Wise & mindful, you should develop immeasurable concentration [i.e., concentration based on immeasurable good will, compassion, appreciation, or equanimity]. When, wise & mindful, one has developed immeasurable concentration, five realizations arise right within oneself. Which five?
1) The realization arises right within oneself that ‘This concentration is blissful in the present and will result in bliss in the future.’
2) The realization arises right within oneself that ‘This concentration is noble & not connected with the baits of the flesh.’
3) The realization arises right within oneself that ‘This concentration is not obtained by base people.’
4) The realization arises right within oneself that ‘This concentration is peaceful, exquisite, the acquiring of serenity, the attainment of unity, not kept in place by the fabrications of forceful restraint.’
5) The realization arises right within oneself that ‘I enter into this concentration mindfully, and mindfully I emerge from it.’
Wise & mindful, you should develop immeasurable concentration. When, wise & mindful, one has developed immeasurable concentration, these five realizations arise right within oneself.”
“(1) Abstention from killing living beings is wholesome; (2) abstention from taking what is not given is wholesome; (3) abstention from misconduct in sensual pleasures is wholesome; (4) abstention from false speech is wholesome; (5) abstention from malicious speech is wholesome; (6) abstention from harsh speech is wholesome; (7) abstention from gossip is wholesome; (8) non-covetousness is wholesome; (9) non-ill will is wholesome; (10) right view is wholesome. This is called the wholesome.”
Suggestion: The first three actions (numbers (1)-(3)) involve ethics of the body and, as we will see in the later section on the Eightfold Path, constitute the definition of Right Action. The next four actions (numbers (4)-(7)) involve ethics of speech and constitute the definition of Right Speech in the Eightfold Path. The final three actions (numbers (8)-(10)) represent ethics of the mind and constitute the Path factors of Right Resolve and Right View.
“(1) Non-greed is a root of the wholesome; (2) non-hate is a root of the wholesome; (3) non-delusion is a root of the wholesome. This is called the root of the wholesome.”
Yes! “It is possible to develop what is skillful. If it were not possible to develop what is skillful, I would not say to you, ‘Develop what is skillful.’ But because it is possible to develop what is skillful, I say to you, ‘Develop what is skillful.’”
The Buddha says “it is possible to develop the skillful” because (1) “it is possible to develop what is skillful”, and (2) “this development of what is skillful is conducive to benefit and pleasure.”
“(1) Killing living beings is unwholesome; (2) taking what is not given is unwholesome; (3) misconduct in sensual pleasures is unwholesome; (4) false speech is unwholesome; (5) malicious speech is unwholesome; (6) harsh speech is unwholesome; (7) gossip is unwholesome; (8) covetousness is unwholesome; (9) ill will is unwholesome; (10) wrong view is unwholesome. This is called the unwholesome.”
“(1) greed is a root of the unwholesome; (2) hate is a root of the unwholesome; (3) delusion is a root of the unwholesome. This is called the root of the unwholesome.”
“Abstention from killing living beings is wholesome, etc.: Here “killing living beings,” etc. have the same meaning as aforesaid. It crushes the hostile, thus it is abstention; the meaning is that it abandons the hostile … But as to the meaning, abstention is refraining associated with wholesome consciousness. What is stated thus: “For one refraining from killing living beings, that which is on that occasion the leaving off, the refraining”, that is the refraining associated with wholesome consciousness. As to kind, it is threefold: refraining in the presence of opportunity, refraining because of an undertaking, and refraining because of eradication (of defilements).”
“Non-greed is a root of the wholesome, etc.: Non-greed is not greed; this is a term for the state that is opposed to greed. The same method applies in the case of non-hate and non-delusion. Among these, non-greed is itself wholesome; and it is a root of these wholesome (courses of kamma) beginning with abstention from killing living beings, for some in the sense that it is an associated originative cause and for some in the sense that it is a decisive support condition. Thus it is a wholesome root. The same method applies to the state of being wholesome roots in the cases of non-hate and non-delusion. “
“As regards the passage beginning “killing living beings is unwholesome”, “unwholesome” should be understood by way of the occurrence of unwholesomeness, or as what is opposed to the wholesome … As to characteristic, it is blameworthy and has painful result, or it is defiled. This, in the first place, is the comment upon the general terms here.”
“Greed is a root of the unwholesome, etc.: It is greedy, thus it is greed; it offends against (it hates), thus it is hate; it deludes, thus it is delusion. Among these, greed is itself unwholesome in the sense that it is blameworthy and has painful results; and it is a root of these unwholesome (deeds) beginning with killing living beings, for some in the sense that it is an associated originative cause, for some in the sense that it is a decisive support condition. Thus it is an unwholesome root. This too is said: “One who is lustful, friends, overwhelmed and with mind obsessed by lust, kills a living being”. The same method applies to the state of being unwholesome roots in the cases of hate and delusion.”
Review (Click text for answer)
“(1) refraining in the presence of opportunity; (2) refraining because of an undertaking, and (3) refraining because of eradication (of defilements).”
In certain cases, “non-greed” is a cause for restraint: (1) ”in the sense that it is an associated originative cause and (2) for some [cases] in the sense that it is a decisive support condition.”
“As to characteristic, it is blameworthy and has painful result, or it is defiled.”
“(1) One who is lustful, friends, overwhelmed and with mind obsessed by lust, kills a living being” etc.; (2) One who is hateful overwhelmed and with mind obsessed by hate, kills a living being, etc.; (3) One who is deluded overwhelmed and with mind obsessed by delusion, kills a living being, etc.
“’In five ways one should minister to one’s parents: (thingking:) Having supported me, (1) I shall support them; (2) I shall do their duties; (3) I shall keep up the honour and the traditions of my family; (4) I shall make myself worthy of my heritage; (5) I shall make offerings dedicating the goodness of my practice to my parents after their death.’ (DN 31) These words of the Buddha give expression in terms of observance to the feeling of loyalty and gratitude that a clear-minded person may have with regards to their parents. That this is not necessarily the case is a sad reflection on either the quality of our parents or the attitude of neglect that the society or the individual has towards these powerfully influential people. Even as adults we often respond to situations in ways that are attributable to parental influence – for good or for ill. It is an area to acknowledge and explore.”
“And now my mother is 82 years old and her body seems to be reaching its limit. How does one hold that? How does one use the practice to relate to the situation — to bring balance to the heart and to be of benefit to her and to others?”
“We all survive and find comfort in life with the support of the knowledge and skills, mindfulness and wisdom, of countless others. Without their help we would all perish as soon as we leave our mother’s womb. We’d have no food to eat, clothes to wear or house to live in. Our parents, whose faces we have never even seen before, give us life and all the things we need to make us healthy and strong. For our clothes and living places, and all the various skills we learn, we are entirely indebted to others. From the first moments in our mothers womb, all of us have a debt of gratitude owed to innumerable others – no need to mention our parents and all our teachers, to whom the sense of gratitude we should feel is incalculable.” (Ajahn Liam Thitadhammo)
“Kindness and gratitude are virtues you can cultivate, but they have to be cultivated together. Each needs the other to be genuine — a point that becomes obvious when you think about the three things most likely to make gratitude heartfelt: (1) You’ve actually benefitted from another person’s actions.(2) You trust the motives behind those actions. (3) You sense that the other person had to go out of his or her way to provide that benefit.”
Review (Click text for answer)
Ajahn Sumedho says this list represents the ‘observance to the feeling of loyalty and gratitude that a clear-minded person may have with regards to their parents.’
Suggestion: Ajahn Amaro asks himself: “How does one hold [the condition of having aging parents]? How does one use the practice to relate to the situation — to bring balance to the heart and to be of benefit to her and to others?”
Ajahn Liam suggests we have especial gratitude for (1) our parents, and (2) our teachers.
Ajahn Thanissaro says “the three things most likely to make gratitude heartfelt: (1) You’ve actually benefitted from another person’s actions.(2) You trust the motives behind those actions. (3) You sense that the other person had to go out of his or her way to provide that benefit.”
