Why Is a Moment of Sitting Meditation More Meritorious Than Building Countless Seven-Jeweled Stupas?

The statement "If a person sits in meditation for a brief moment, it surpasses building as many seven-jeweled stupas as the sands of the Ganges" holds a certain truth. Why is this so? Because building countless seven-jeweled stupas like the sands of the Ganges is merely the practice of material generosity (dāna). While this can bring immeasurable, inexpressible merit (puṇya), it benefits only the giver individually and does not involve other sentient beings. Moreover, such merit will eventually be exhausted. Furthermore, this is solely virtuous merit; it lacks the merit of wisdom (prajñā) and cannot eradicate ignorance (avidyā) and afflictions (kleśa), thereby failing to lead to liberation (mokṣa) or great liberation (mahāmokṣa). The merit of wisdom is the achievement of prajñā, which can eradicate ignorance and afflictions, leading to liberation and great liberation. Only when both merit and wisdom are perfectly perfected can one achieve omniscience (sarvajñā); lacking either, one cannot attain Buddhahood.

Meditative concentration (dhyāna) is the most effective path for cultivating the body and mind. Sitting in meditation itself not only generates the merit of concentration but also brings the benefit of wisdom. Not only does the meditator receive this benefit, but it also influences others in their surroundings; all connected individuals will receive this benefit. This is because there exists a certain magnetic field effect between sentient beings, enabling mutual permeation and influence. It is like the relationship between cold water and hot water: the result is a mutual integration where the heat from the hot water permeates the cold water, warming it and even melting solid ice. A person with meditative concentration and cultivation is like hot water, while someone without concentration or cultivation, or with very shallow practice, is like cold water or solid ice. Consequently, the merit of the concentrated person is imperceptibly transmitted to those without concentration, allowing them to feel physical and mental ease, reduced afflictions, a softened heart, and even the elimination of karmic obstacles (karmāvaraṇa) and suffering.

Of course, when the heat from the hot water transfers to the cold water and ice, the heat diminishes and cools down. The practitioner with concentration may feel physically and mentally exhausted, experience increased afflictions, and possibly suffer more illnesses. This weakens their cultivation power, requiring greater effort to maintain their original state or to deepen their concentration and practice. Therefore, practitioners must carefully choose their place of practice and the company they keep, staying away from environments heavy with karmic obstacles. If possible, avoiding crowds altogether is best. Everyone needs virtuous friends (kalyāṇamitra); if none are available, one must remain alone.

This does not mean that by leaving the crowd, sentient beings cease to be influenced by their merit. The influence remains; it is simply that previously, the merit was transmitted only to the very few people nearby. Once these individuals are no longer present to obstruct it, the magnetic field and energy can transmit further, benefiting more people. There is no need to let a few block the sunlight and warmth needed by the many. Practitioners with immense cultivation power can influence areas hundreds, thousands, or even tens of thousands of miles around them. They can affect a city, a province, a nation, or even the entire globe and the entire Buddhist community, impacting the rise, fall, survival, or demise of Buddhism. Regardless of its size, any group with such a person present will be harmonious and prosperous. Once this person is absent from the group, karmic obstacles become uncontainable, leading to frequent disputes and conflicts, and the group will gradually decline.

Sitting in meditation for a brief moment halts disputes, conflicts, and distracting thoughts. Body and mind become tranquil, purifying one's own and the surrounding magnetic field. Humans, animals, birds, and spirits all experience a moment of peace, bliss, and the immediate cessation of burning distress. Such merit and virtue are inexpressible; not even building as many seven-jeweled stupas as the sands of the Ganges can compare. Especially in the present Dharma-ending age (mappō), where sentient beings are generally consumed by greed, hatred, delusion, and afflictions, with karmic obstacles constantly flowing and disasters arising everywhere amidst intense suffering, the merit of halting afflictions even for a brief moment is beyond description. Of course, this refers to proper concentration (samyak-samādhi). Perverse concentration (mithyā-samādhi) only has a negative influence, because an unwholesome mind inherently exerts a powerful, albeit invisible, influence.