Chapter Fifteen: On Wholesome Roots and Merit-Virtue

I. So-called merit (福) arises from acting for others and for communities, paying a price through outward giving. As long as one gives outwardly, one receives in return. Since this outward giving benefits others, it is inherently virtue (德). Buddhism often links these two together, yet there remains a distinction between merit-virtue in worldly affairs and that cultivated through Buddhist practice. For instance, Lei Feng cultivated merit by performing good deeds for sentient beings, but such merit can only be enjoyed within the realm of worldly affairs. Because he did not plant wholesome karmic seeds or causes related to the Dharma, he remained disconnected from Buddhism and could not benefit from it. Without seeds, there can be no harvest.

In contrast, those who study Buddhism plant merit not only in worldly affairs but also in the Dharma. Taking refuge in the Three Jewels, making offerings to them, and diligently cultivating precepts, concentration, and wisdom—this is both cultivating merit and cultivating virtue. Such merit-virtue can be enjoyed not only in worldly life but also on the Buddhist path. Merit-virtue enables swift progress in Dharma practice, accelerating the advancement of the Way. It is the foundation for attaining Buddhahood, the sustenance and provisions for the path. Without merit-virtue, Buddhist study and practice achieve nothing. Thus, bodhisattvas cultivate the Six Perfections, the first of which is giving (dāna) to cultivate merit. Giving is essential before enlightenment, after enlightenment, and even after entering the first bhūmi (stage of bodhisattvahood) to ensure continuous progress on the path. This demonstrates how crucial merit-virtue is.

II. The essence of giving is to relinquish one’s own stinginess and greed. Those with stingy, greedy minds inevitably reap the karmic fruit of poverty. Who is the poorest? Hungry ghosts (preta), of course. Their bellies are as large as drums, yet their throats are as narrow as needle eyes. No food or drink can enter, leaving them perpetually starving. Thirsty, they see a river, but due to their meager merit, the water turns to fire before they can drink. They endure agonizing thirst. How could one with such impoverished karma become a bodhisattva or practice the bodhisattva path?

Bodhisattvas possess great merit-virtue. Life after life, they are reborn as bodhisattvas among humans or devas, enjoying sublime karmic rewards. Among humans, they become kings; among devas, they become heavenly kings, wheel-turning monarchs, or great ghost kings. They never fall into the three lower realms unless driven by compassionate vows to liberate beings there. The rewards of bodhisattvas result from countless eons of giving. Thus, a stingy, greedy mind is incompatible with the bodhisattva heart. Those with strong greed cannot become bodhisattvas. No matter how diligently they meditate, they cannot attain enlightenment. Therefore, to become a bodhisattva, one must first practice giving, accumulate merit-virtue, and adorn oneself with these provisions.

Bodhisattvas skilled in giving constantly seek to benefit others, habitually considering others’ needs. If a day passes without benefiting beings, they feel unsettled. Even before meeting others, they think, “What can I offer them?” Such bodhisattvas possess great merit-virtue. Life after life, they enjoy abundant material resources and lead others. Hence, practitioners must not underestimate giving or neglect it. Giving is the most practical practice—true cultivation. Those on the bodhisattva path should examine daily whether they have practiced giving. By doing so, their progress on the path accelerates.

III. Even the tiniest wholesome root planted in the Dharma becomes a seed stored in the mind, never vanishing until Buddhahood is attained. This seed is like that of a giant tree: though minuscule, once planted, it grows into a towering tree. This is truly inconceivable.

Planting wholesome roots in the Dharma is similar. In the Lotus Sutra, the Buddha states that sentient beings who recite “Namo Buddha” (Homage to the Buddha) even once, or merely bow, smile, or join palms, will all attain Buddhahood. Once, an old man sought ordination. Arhats refused, saying he had planted no wholesome roots for eighty thousand kalpas. The Buddha, however, knew that long ago, this man—then a woodcutter—had cried “Namo Buddha” while fleeing a tiger. That single utterance planted a seed enabling him to ordain eighty thousand kalpas later. After ordination, he diligently practiced and soon attained realization.

The Buddha taught that beings who plant wholesome roots in his Dharma will be reborn as humans when Maitreya Buddha descends. During Maitreya’s three turnings of the Dharma wheel, they will attain realization—provided they obtain human rebirth. If reborn in the three lower realms, the opportunity diminishes. Thus, whether or not beings take refuge in the Three Jewels, merely reciting Buddhas’ names, sutras, or mantras, or nodding, smiling, or joining palms toward the Buddha plants wholesome roots, connects them to the Dharma, and ensures their eventual liberation.

However, after taking refuge, practice accelerates—especially with genuine inner refuge, not mere formality. True refuge means deeply relying on the Three Jewels in one’s heart, trusting without doubt. When faith-root is firmly established and faith-practice perfected, one enters the abiding stages (住位) of practice. Genuine refuge also invites the supreme blessings of the Three Jewels’ protectors, swiftly advancing one’s path.

Among colleagues and relatives, when encountering those with affinities, we should skillfully plant wholesome roots in them—seeds for Buddhahood. For children, say: “Recite ‘Buddha’ once, and I’ll give you candy,” or “Bow to the Buddha for a reward.” This guides them to plant Dharma-seeds. For adults facing setbacks or illness, gently explain cause and effect, gauging their receptiveness without overdoing it.

IV. Chan Master Yongming Yanshou set a daily vow: “Perform one good deed daily.” His standard was high, but to swiftly accumulate merit-provisions, nurture bodhisattva qualities, and expedite awakening, we may set a lower standard. Speaking words that benefit others, helping them recognize truth or resolve doubts, completes the good deed. The seed enters the Tathāgatagarbha (Buddha-nature storehouse), ripening when conditions align—not necessarily in future lives. Each person’s Tathāgatagarbha records differently based on mind and attachments. Merely intending to benefit others generates merit; acting on it does more. Aspiring bodhisattvas should ask daily: “Have I benefited others today?”

V. To assess whether merit-virtue is sufficient, observe: Is practice smooth or obstructed? Can one practice freely with ample time and conditions? Can one act autonomously without restrictions? Can precepts be upheld perfectly? Can diligence and concentration be cultivated unimpeded? Is wisdom growing steadily? Is the Dharma practiced effortlessly? Can profound Dharma be endured with joy and willingness?

If the Six Perfections proceed without hindrance, merit-virtue is generally sufficient. Focus may shift to other areas to perfect the pāramitās. If faith in the Buddha, the true Tathāgatagarbha Dharma, or the true Saṅgha is incomplete—if doubts persist—the conditions for the faith-stage bodhisattva remain unmet. Continue cultivating faith in the Three Jewels until faith-root is firm and faith-power arises, then advance to the Ten Abodes (十住) to practice the Six Pāramitās.

VI. When Śāriputra makes offerings to the Buddha, and the Buddha makes offerings to Śāriputra, who gains greater merit? If two people each give one dollar to the same recipient, who gains more? If one person gives one dollar to two different recipients, which offering yields greater merit? How is merit measured? When the same person makes offerings with different mental states, when is merit greatest?

During giving, the more selfless and desireless the mind, the greater the merit. When Buddhas give, their minds are emptiest and most desireless, thus their merit is supreme. Though Śāriputra offered to the Buddha—the supreme field of blessings—his merit still falls short of that born from an empty mind. All sages differ based on their realization of non-action (无为). The non-action realized in Hinayāna differs vastly from that in Mahāyāna. Even within Mahāyāna, wisdom levels vary, and so does non-action. All worldly distinctions arise from mental distinctions. Cultivate the mind well, and all else follows naturally. The less one seeks gain, the more one receives; the more one seeks, the less one gains.

VII. Truly wholesome individuals, due to vast merit, may unconsciously enjoy their blessings in this life due to the obscuration of rebirth (隔阴之迷). Buddhas, bodhisattvas, and protectors then intervene to prevent this enjoyment: firstly, lest they neglect Dharma practice; secondly, lest excessive enjoyment depletes merit, hindering Dharma progress.

Thus, in Buddhist practice, do not seek mere pleasure. Strive to accumulate merit-provisions and precept-concentration-wisdom provisions. Only when these are perfected can corresponding fruition and true Dharma-benefits arise. Otherwise, one merely boasts empty words, like describing food without eating it. Even the finest Dharma remains unrealized; even innate Buddhahood remains obscured by cyclic existence.

Accumulating merit is challenging—the inertia of greed is strong. Thus, minimize merit expenditure and avoid depleting it. Instead, give more to others; do not let others give to you. Respect others; never scorn them. Yield to others; speak gently. Above all, do not anger parents or teachers. Honor them to swiftly gain abundant merit. The greatest merit comes from making offerings to Buddhas. Thus, daily, make offerings to Buddhas, practice Dharma, and honor the Saṅgha.

VIII. Question: Emperor Liang Wu Di built temples and supported monks, yet Bodhidharma said this brought no “merit” (功德)—only “blessings” (福德). How does one attain true merit?

Answer: Merit (功德) is virtue of nature—the virtuous capacities inherent in mind. For example, subduing afflictions is merit; attaining a leak-free mind is merit; gaining wisdom is merit. Progress in precepts, concentration, and wisdom toward perfection is merit. Perfecting them for self-benefit and benefiting others is merit. Generally, merit is indestructible and inexhaustible until Buddhahood. Blessings (福德), however, are mostly self-enjoyed, exhaustible, impermanent, and cannot prevent misuse for evil. Merit purifies the mind, causing blessings to grow. When both are cultivated, blessings become firm and ever-increasing.

Nevertheless, cultivate blessings too. Without them, merit struggles to arise—they complement each other. But do not use cultivated blessings for worldly enjoyment; do not seek human or heavenly rewards. Dedicate all blessings to Buddhahood. To cultivate more merit, diligently uphold precepts, concentration, and wisdom; extinguish greed, hatred, and delusion; widely practice the bodhisattva path; study and uphold the Tripiṭaka; meditate; balance śamatha and vipaśyanā; eradicate self-view; seek mind-awakening; advance through bhūmis; and perfect Buddhahood. These are all merit—great merit—leading to perfect merit and Buddhahood.

IX. Practitioners should daily “deposit” into the “Tathāgatagarbha bank”: reciting sutras, Buddhas’ names, or mantras is a deposit; meditating is a deposit; enduring humiliation is a deposit; contemplating Dharma is a deposit; subduing afflictions is a deposit; taking refuge and upholding precepts is a deposit; listening to Dharma is a deposit; giving material goods is a deposit; benefiting others is a deposit. The Six Pāramitās and all bodhisattva deeds are deposits.

Seeking enjoyment is a withdrawal; indulgence is a withdrawal; worldly needs are withdrawals; profiteering is a withdrawal; self-consumption is a withdrawal; violating precepts is a withdrawal; harming others is a withdrawal; arrogance is a withdrawal; competing for gain is a withdrawal; accepting benefits without gratitude is a withdrawal; self-praise is a withdrawal; craving praise is a withdrawal; receiving offerings is a withdrawal; disobeying parents or teachers is a withdrawal. All unwholesome acts are withdrawals. In essence, self-serving selfishness is withdrawal.

Merit accumulated over lifetimes can be exhausted by a single rebirth as an emperor or general. Meritorious blessings gained through practice vanish after one heavenly rebirth. If one deposits reluctantly, grudging the “loss” of wealth, the hard-earned merit may be spent in half a lifetime, returning one to poverty to start anew. True practitioners deposit often, withdraw little. Wealth need only suffice—no need for excess. All wealth “earned” is withdrawn from one’s Tathāgatagarbha bank, not obtained externally. What is destined is gained; what is not, cannot be seized despite effort. Many talented scholars and capable individuals live in destitution, lamenting “unfair” fate. In truth, without past merit, talent avails nothing.

Wise ones plant and cherish blessings; fools seek indulgence. Live simply; do not compete in wealth. Use riches to benefit others—benefiting others benefits oneself. Giving one dollar deposits at least a thousandfold into your Tathāgatagarbha bank. Giving to the Three Jewels deposits immeasurably more. Why not do so? True wealth lies not in present luxury but in Tathāgatagarbha deposits. Some live extravagantly yet are bankrupt—soon to be destitute. Others, though frugal, benefit beings endlessly—their deposits are boundless though unseen. Wise ones ponder: What joy is there in this stinking bag of flesh? All acts should aim for Buddhahood. Selflessness brings ultimate joy. Urge all beings to practice the bodhisattva path: let go of petty love; embrace great selfless love; benefit beings; swiftly perfect Buddha-wisdom!

X. When practitioners lack merit, distractions hinder practice—a sign of insufficient merit. Then, consider cultivating merit. Without it, practice progresses slowly, yielding half results with double effort. In worldly life, insufficient merit leads to failure. Buddhist practice—the matter of life and death—is the greatest endeavor. Without “deposits” in the Tathāgatagarbha bank, practice cannot proceed smoothly. To accomplish great aims, one needs correspondingly great merit. To become a Buddha, one needs Buddha-like merit; for the eighth bhūmi, eighth-bhūmi merit; for the first bhūmi, first-bhūmi merit; for mind-awakening, ten-abodes merit. Without merit, one cannot move an inch.

XI. Merit Cultivation and the Bodhisattva Mind

Those with a bodhisattva mind progress swiftly—a result of lifetimes of practice. To accelerate progress, all should resolve greatly, practicing the bodhisattva path of self-benefit and benefit to others. The bodhisattva mind is selfless. Selflessness accords with bodhi (awakening), enabling swift realization; selfhood is the root obstacle. If one practices solely for personal gain, indifferent to Buddhism, sentient beings, or others, merit scarcely accumulates, wisdom hardly grows, and practice crawls. Some refuse to cultivate merit despite urging. After long study and effort, their understanding remains pitifully off-track. Merit cultivation is Buddhism’s starting point, the foundation for realizing Dharma—utterly crucial. Yet some reject it, fearing “loss,” unaware that rejecting it incurs far greater loss.

When cultivating merit through giving, choosing where to “plant” is vital. To harvest rice, sow seeds in paddy fields, not vegetable plots. Cultivating merit in Mahāyāna yields Mahāyāna realization; planting seeds in true Dharma yields fruits of both Mahāyāna and Hinayāna. To specialize in merit cultivation, practice giving: material giving, Dharma giving, and fearlessness giving.

Giving includes not only offerings to the Three Jewels but also the threefold giving to sentient beings: material giving (of wealth or goods); Dharma giving (if unenlightened, give indirectly—this swiftly accumulates merit, spreads Mahāyāna, rapidly builds right views, and hastens awakening); fearlessness giving (alleviating others’ suffering and anxiety). Perfecting these three bring sufficient merit for fruition, mind-awakening, and transcending the ordinary state.

XII. Bodhisattvas Avoid Frivolous Enjoyment of Blessings

Bodhisattvas do not lightly choose heavenly rebirth for enjoyment—unless to skillfully liberate beings. In the human realm, they manifest great wealth or status only to benefit beings or protect the Dharma. Generally, they avoid luxurious displays, as blessings deplete swiftly, slowing path-progress. Past enlightened Chan masters could have become kings but rarely did—fearing rapid merit exhaustion and hindrances to practice. Today, some grow arrogant as minor officials, unaware that bodhisattvas decline even godhood.

Truly “wealthy” ones possess immeasurable “deposits” in their Tathāgatagarbha bank but seldom withdraw for enjoyment—except when giving to the Three Jewels or protecting the Dharma. These acts deposit back with supremely high interest. Those with few or no “wealth-seeds” in their Tathāgatagarbha remain poor—especially without wholesome karma or Dharma-practice seeds. Thus, practitioners should be content with sufficiency, not striving to withdraw all wealth. What remains deposited belongs eternally to them, beyond others’ reach. The Tathāgatagarbha bank never collapses—it is the world’s safest, being beyond the mundane realm where collapse is possible.