Merit sharing and changing karma

Merit sharing and changing karma

by Sean Hillman
Religion Department
University of Toronto
January 2008

"Sharing karmic fruitfulness" is introduced by Harvey in "An Introduction to Buddhist Ethics" (p.65) as a manifestation of generosity, one of many principal Buddhist values. Here the author shares both scriptural examples, as well as Buddhist rituals, where the principle of merit sharing is put into practice. In particular, a lesser text from the Pali Canon known as the Pethavatthu specifically mentions the explicit benefits that hungry ghosts (Skt: pretas) reap when food offered in their name leads them to the more fortunate rebirth as a celestial being (Skt: deva). Additionally there is mention of Theravadin dedication prayers which finalise acts of offering to the religious community (Skt: Sangha) and result in the extension of devas' fortunate circumstances, but without mention of a textual source. The possibility that one can influence another being's karma is a fascinating area of exploration which has far-reaching implications. There are texts which can shore up both sides of this debate, as well as there being practical benefits to both.

Firstly, let us look at the view that one being's karma cannot be altered through the effort of another. To do this we start with the continua of consciousnesses of sentient beings. Buddhism is often associated with the idea of "oneness," which can easily lead to fuzzy ideas both concerning the nature of consciousness and inanimate phenomena. If this often bandied-about term 'oneness' is in reference to the experience of a lack of separation between subject and object, as the moment of directly perceiving emptiness is described in "Stages and Paths" (Tib: Sa-lam) texts, that is acceptable. However, if the term 'oneness' refers to the idea that consciousness is one big undifferentiated ocean of energy, this can lead away from the view that beings each have their own, very much differentiated and individuated, mind streams. One of the benefits of helping practitioners become aware of the reality of the separateness (not to imply ‘disconnected’, but merely ‘not-one’) and individuality of the minds of beings would be to assist with taking responsibility for the karmic imprints on our mind streams. Perhaps it is to this end that the Buddha is quoted as proclaiming in the Mahaparinirvana Sutra to "be a lamp unto yourself, be a refuge to yourself" and not to encourage us to have an even stronger hold on this heap that we so love to label "self." Some, such as Pudgalavadins, decided mistakenly to run with this and other such quotes referring to the "self" as proof that the Buddha accepted an inherently-existent self. Such a self would be impervious to change from within or without because it would not fall within the scope of what defines interdependently originated phenomena: it would be free from causes, free from parts and not imputed by mind. This posited self which would exist from its own side also could not change because it would be a permanent phenomenon: “that which does not change from moment to moment.” How could this “self” have a mind? Since the mind is impermanent, meeting the definition of “that which changes moment to moment,” this would entail a permanent phenomenon possessing an impermanent phenomenon. Preposterous. From this line of reasoning it is safe to say that the Buddha mentions the self only as a convenient colloquialism, a nominal designation, referring to this assemblage of aggregates rather than something isolated and unchangeable. The changeability of the mind, and its karmic imprints, is the very basis for the Buddha revealing to us the means to purify. Again we are familiarised with the idea that consciousnesses are individual, and encouraged to take personal responsibility, when Acharya Dharmatreya tells us in “The Verses about Friends” (Skt: Mitra-varga; Thurman, Essential Tibetan Buddhism p.11) that "Buddhas do not wash away sins with water, they do not heal suffering by laying on of hands, and they do not transmit their understanding into others' minds; they introduce beings to freedom by educating them about reality." In addition to perhaps being a direct reaction to the view and practise of purifying by means of libation, which we see not only in Hinduism but also in the Jewish and Christian water-submergence purification rituals of mikveh and baptism, this verse is also possibly an indirect admonishment against the deep-rooted feeling that something or someone outside of ourselves can do the work to improve our lives. One does not need to be a theist to hold strongly to the view of other-powered liberation. There is a Chinese proverb that discourages grasping the feet of the Buddha in troubled times, an antidote to the hope that the Buddha will remove our suffering for us, as is often thought to be within the ability of an omnipotent G-d. Surely an infinitely compassionate being would remove our pain if it was within their ability. His Holiness the Dalai Lama has said in oral teachings that the best blessing one can receive is the one that one gives oneself, and constantly reminds mass audiences (which include both practitioners and the unaffiliated curious) that the thought that by merely coming to see the Dalai Lama one can be miraculously healed, is ridiculous. We can be dissuaded, through reasoning and reproach, from the false hope that our spiritual work will be done for us. The benefit of the view that one’s own actions of body, speech and mind are the only things that influence one’s own karma is that it forces one to get busy getting enlightened. A Western Buddhist joke in this regard has a practitioner giving a veggie-dog vender a five-dollar bill and asking for some change, and as the vender pockets the bill he gently reminds: “My friend, change comes from within.”

Next, let us look at the view that one being's karma can, in fact, be altered through the effort of another. The very existence of such examples as those mentioned above, in which pretas can achieve a better rebirth and devas maintain theirs’ because of the dedication of virtue on their behalf, has immediate benefits to the mind of a sincere practitioner. One does not just perform virtue only for its own sake, or merely for the seeds planted on one’s own mind that will yield happy future fruits, but virtuous activity serves as a catalyst to immediately generate empathetic concern for suffering beings. Not only that, one performs the action of dedication of merit as an attempt to actually alleviate that suffering (or maintain pleasing circumstances). One can feel compassionate, and perform an act of compassion. The idea that we can beneficially affect another being brings about great hope. It is the premise behind the practise of “Giving and Taking Upon the Breath” (Tib: Tong-len) where one visualises taking other being’s suffering into the heart, completely transforming it by the power of the compassionate motivation to become enlightened for the sake of all beings (Skt: Bodhicitta), and radiating blessings in the form of light which touch the formerly suffering beings, whose wishes are fulfilled. It is the premise behind the making of icons out of clay and cremated remains (Tib: Tsa-tsas) to lift beings to higher realms after death, a common and tangible bereavement practice. Even if one does not physically remove suffering in these ways, being in the presence of a being whose mind has been moistened by such practices aimed at helping others would be a palpable blessing. One would not be afraid of such a being, one who has our well-being truly at heart, thus it would be easier for virtuous and calm states of mind to arise in us. In this way our karma would be affected by the other, since the wholesome states of mind that arise in resonance with the other’s wish for our benefit naturally cause our own present and future happiness. Additionally, if the mind of one being is calmed by being in the presence of a tame and concerned other being, they will be more receptive to beneficial guidance, again causing the reduction of negativity and increased happiness now and later. Disregarding the possibility of changing another being’s lot by our actions, even the mere wish to do so is purifying and meritorious to the mind holding that wish. This purification and merit-accumulation from the mere wish to help others brings the practitioner closer to actually being able to help, making them more and more useful to beings all the way up to the full capacity achieved at Buddhahood. At that point, one has limitless “means of liberative technique,” Thurman’s wonderful alternate translation of ‘skilful means.’ By way of omniscience, a Buddha not only knows all the ways to best help others, but also clairvoyantly recognises each and every particular problem of those requiring help. The wish to benefit is the beginning of the path to enlightenment, the fuel during its course, and results in the ability to actualise that wish. Simply put, ordinary beings cannot see if their actions positively change the course of another’s karma, but the wish to do so will assuredly help lead them to the point where they have at their disposal every means to help others change their own karma.