The Methods to be Perfect One

by: Khemanando Bhikkhu

                    Most of the ways practice to make merit in the life according to Buddhism has been purposed of the Lay Buddhist people. We all believed in Buddhism, the teaching of the Buddha. If we really want our life to be prefect we must do something that supports us to gather the merit. The Buddha always taught about Dana (Charity, Generosity) to his disciples even thought they were lay man or lay woman. This is the teaching that has given many fruits and easily to have done anywhere. Giving Dana is not only for monks but we can give to others. Everything what we did that is not depending on our materials but depend on our mind.  The Buddha said people wanting to do merit and get the good fruit they have to do to the community of monks (Sangha).

Sangha is not only one or two Bhikkhus but it consists of four monks or more than that. For instance; we offer the food when the monks go to gather the foods. Present time is the good opportunity to make merits much more, because this time is really of our life.

The Buddha said “Good deed get good result, similarly bad deed get bad result.” We must remember that proverb that the Buddha taught for us. If we can consider it and then can do as well the good result will be receiving by our selves. No one will receive our deeds, but ourselves who will be receiving what we did before. That is good or not we will responsibility it. The merit is very significant to decide our future’s life. In Buddhism believes after presently life we have to continue life in the future. Having done well we would be born of fitting our deeds. If we did badly in the past similarly we will be born in the bad condition in the future life. Practicing anything good that is cultivating the merit in our life. Everyone wants to be good person in their life and wants to get happiness in the presently of time. Making the good things are the way to attain of happiness. The happiness won’t be achieving by one if they didn’t make the merit before. When someone did anything well automatically later they will get the fruit of their deeds. Kamma is one thing that can support the fruit according to the deeds, they are good or bad deeds. It depends of it and will feel when the time of kamma reached already. Kamma has two kinds namely; Kusalakamma and Akusalakamma. Kusalakamma is the good deed that did by speech, action and mind. And kusalakamma also did by speech, action and mind that are bad. They are the rules of kamma in Buddhism. So everything is good that we must do it exactly in our life, because it will make us be perfect one in the life. Everyone wants to be happy in the present life and future life. But the happiness can’t be growing by automatically; it needs something to support it, namely the actions of ourselves. As we have seen some people have intelligent more than another one, it’s because they already got their effect of their actions in the past. Two aspects of the Dhamma, however, make it a skill apart.

The first is reflected in the fact that the word Dhamma means not only teaching, but also quality of the mind. The Buddha said to the Kalama’s people, as follows:

“Kalamas, do not believe in anything (simply) because you have heard it. Do not believe in traditions because they have been handed down of many generations. Do not believe in anything because it is spoken and rumoured by many. Do not believe in anything because it is found written in your religious books. Do not believe in anything merely on the authority of your teachers and elders.

“But when you know for yourselves that, ‘These qualities are unskillful, goods; these qualities are not correct; these qualities are criticized by the wise; these qualities, when adopted and carried out, lead to harm and to suffering’ — then you should abandon them… When you know for yourselves that, ‘These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted and carried out, lead to welfare and to happiness’ — then you should enter and remain in them.”

In fact, this is more likely the correct one, as the discussion following this passage focuses on the results of acting on qualities of the mind: greed, aversion, and delusion in the unskillful set; and lack of greed (Lobha), lack of aversion (Dosa), and lack of delusion (Moha) in the skillful one. These points to the fact that Dhamma practice is primarily a skill of the mind. The second aspect that sets the Dhamma apart as a skill is its goal: nothing less than the total ending of suffering (Nibbana). All of above that is the benefit of the Dhamma which we must do it to make ourselves be free from suffering and its causes. Eventually, practicing the good deeds are very important than the bad deeds. Let’s you to cultivate the merit so that in the future we will have gotten the good results. The Buddha said; “No one becomes the bad person cause of birth, no one becomes the holy person cause of birth. But one becomes the bad person cause of the actions; similarly one becomes the holy person cause of the actions.”

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