Section 4.
In which he does not look for merit outside the Buddhist systems; because merit attained by methods outside those taught in Buddhism may not be true merit and searching for untrue may deceive one.
Section 5.
In which he looks for merit, only within the systems of Buddhism (Sasana). The merit in Buddhism is certainly of a good and true nature. It includes:
1) The Good Sensual Realm(Kamavacara Kusala).
2) The Good Form Realm(Rupavacara Kusala).
3) The Good Formless Realm(Arupavacara Kusala).
4) The Transcendental Realm(Lokuttara Kusala).
These make up the four good realms within the four realms of mind (Bhumi) which have been previously mentioned.
The good sensual realm is that which gives rise to birth in the Human or Heaven realms. The good form realm and the good formless realm give rise to birth into the realms of form and formlessness respectively. But the Transcendental realm means the leaving of all becoming due to kamma (Kamma Bhava), which then ceases. This is attained by Path (Magga) Citta.1
When “becoming due to kamma” dies away, birth is then ended, and this is called Nibbrrna.
If one wants to develop any of these good states, one should choose which of them one wishes to attain and develop those actions which will lead to it.
The Good Realm of Sense Desires (Kamavacara – Kusala)
In this section we will only deal with the good sensual realm (Kamavacara Kusala) which is within the sensual realm of becoming, and includes the following:_
1 )Forms which arouse joy, called in Pali Ruparam& #3642;manam. For example, the form of a Buddha image, a Bhikkhu’s Robe or dwelling place, or the Pagoda of a Monastery; whatever form arouses joy, one should let one’s mind dwell on that form.
When one finds that joy and faith are aroused by a form, then one should develop that form as the method which suits oneself.
2) Sounds which arouse joy, called Saddarammanam, such as chanting of the Suttas.
3) Smells which arouse joy, called Gandharammanam, such as the smell of garlands and incense.
4) Tastes which arouse joy, called Rasarammanam, such as certain foods.
5) Bodily feelings which arouse joy, called Photthabbarammanam, such as chairs and beds which are in contact with the body.
6) Mental objects which arouse joy, called Dhammarammanam, which arise in the heart.
These six types of sensations are together called the good sphere of sense desires.
The guarding of the five moral precepts must be taken to mean “Giving by Abstaining”, in addition to what has previously been mentioned about them. For example :
1.Not killing should also be taken to mean that one gives life by abstaining from taking it.
2.Not stealing should also be taken to mean that one makes a gift of things by not stealing them.
3.Not to behave wrongly with regard to sensual desires should also be taken to mean that one makes a gift of sense pleasures.
4. Not to tell lies should also be taken to mean that one makes a gift of the truth.
5. Not to take intoxicants should also be taken to mean that one gives calm. and peace.
Guarding the five precepts is not only “Giving by Abstaining”, but they also eliminate the five faults, and when one does not have these five faults, onecannot go towards the realms of misfortune.
The five things which are prevented by these five moral precepts are the basic lusts which both ourselves and others desire, and they are defiled actions which cause all of us to become tainted.
As for the forms, sounds, smells, tastes and feelings (in othor words, the objects of the senses) which are not evil in themselves; these are still desired by those who guard their precepts. Therefore, the five precepts are within the good sensual realm. The actions of paying respect to the Three Jewels and chanting the Suttas are also within the good sensual realm.
Summarising the above, one who has maintained the five precepts, who practises generosity, the paying of respect and chanting is based in the good sensual realm.
A person who practises Dhamma and whose behaviour is in accordance with the tenets as described above, has an outlook which is not at variance with the teachings of Buddhism. He is sure to go towards the states of good fortune and he does not fall below the true human status.
These are the conditions of the present time, but if we consider the future, when the break up of the body takes place causing the dispersal of the five aggrega tea (Khandha), then he is more likely to attain the human state than any other. As for the attainment of the Heaven states, this depends on other conditions.
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