Deeper Explanation of Merit – second part. And Ways How to Earn Merit
by Khenpo Tashi
Here is the previous article.
Four Types of Negative Karma:
- Ordinary negative Karma
- Emotional Obscurations
- Conceptual Obscurations
- Very fine Habitual Tendencies
Ordinary Negative Karma
Tibetan: le (gross negative Karma)
These are the endless suffering that we have, such as death, robbery, sickness, house burning, personal tragedies and so on.
Accumulating ordinary positive Karma, which result in a peaceful, positive surrounding, loving family, close connection to the Dharma and the teachers, owning wealth and resources, will give us a stable life, to have opportunities to study the Dharma.
Emotional Obscurations
Tibetan: nyon drib (Literal meaning: a way of clouded seeing that always brings one pain or problem)
Accumulating merit is the antidote to our emotional obscurations. Emotional obscurations are the cause to our daily sufferings, such as anger, lust, envy, greed, attachments.
There is a lot of emotional obscurations, even as we listen to the Dharma. Such as, we are distracted by lust, desires, boredom, sleepiness and laziness during a Dharma teaching.
Many times, we cannot understand the Dharma, because we think emotions like pride and arrogance are important. Thus, because we believe in the importance of such negative emotions, the Dharma cannot penetrate our minds. That is the emotional obscuration being an obstacle to our Dharma learning.
Another example of pride, is when we practice a few hundred thousands of mantras,it makes us believe that, “I am a good Buddhist practitioner now!” It gives us “spiritual pride”. That is really sad.
These emotional obscurations block our chances of benefitting from the Dharma. They also give us all our daily worries and problems!
Conceptual Obscurations
Tib: she drib (a clouded way of seeing that sees the permanence and separateness of concepts from one another)
These obscurations are very, very subtle way of thinking that believes in ‘permanence’ and separation of ‘object’, ‘subject’ and ‘action’. This is solved by accumulation of wisdom. But there is NO WAY to accumulate wisdom if we have not done accumulation of merit.
Conceptual obscuration is a very subtle habitual tendency. It is not a gross form of thinking.
So, that is why accumulation of merit is still so very important, because it is a stepping stone for accumulation of wisdom.
Habitual Tendencies
Tib: bak chak (very fine, subtle tendencies due to ingrained past habits)
This is not to be discussed now. These are the ‘tendencies that prevent us from attaining Full Buddhahood. Very subtle tendencies.
SUMMARY
So, we see that accumulation of merit is very important in the overall picture of the Buddhist path.
This is not an invented concept, ok? This is mentioned several times in the Buddha’s Sutras, then summarized by the Indian Panditas in their Indian commentaries. To make it easier for us.
HOW TO EARN MERIT: TRADITIONAL WAYS
Traditionally, there is an eight syllable sentence. The first four syllables are “chak-kor-drib-jang“, and the last four are “kha-don-ge-jor“. The full is “chak-kor-drib-jang-kha-don-ge-jor“.
This means: prostrations, circumambulation, purifying the misdeeds (through confession and regret), chanting prayers (to purify speech), and doing virtue (such as offering, helping, taking care of sick, giving knowledge). This phrase is usually said during special days of the Buddhist Calendar, like the Buddha’s Enlightenment month. Alongside this, we avoid eating meat on those days.
Besides this, there are so many other traditional ways to earn merit, such as copying a Sutra, reciting a Sutra, reading Sutras, requesting for teachings, praying for the long lives of Buddhist teachers and masters, praying for the long life of Buddhism for our benefit, and so on.
HOW TO EARN MERIT: OTHER WAYS
When we see something beautiful, we mentally offer it to the Buddha. When we are about to eat our ice cream or drink, we offer it. When we buy new clothes, don’t just think, “It is mine or how beautiful it will make me look“. We offer the beautiful clothes mentally to the Three Jewels.
When we are about to leave the office in the evening, we can dedicate our efforts to the Triple Gems. When someone asks for spare change, we give even a small amount, with less stinginess.
When we see some good works happening, we rejoice in them. When we see a lamp or light, we dedicate this brightness to the preservation of the Buddha’s wisdom.
When we negotiate and resolve things harmoniously, we dedicate this success to the Triple Gems.
There are just so many ways of earning merit through thoughts, speech and actions.