Merit and Wisdom in Zen

[Shui_Di]

Hi Treeleafers,

I want to share some of my opinion about Merit and Wisdom.

When I studied in Vajrayana Gelug school, the teacher mentioned about Merit and Wisdom, that to attain Buddhahood, one must have both great merit and great wisdom, one can't neglect one of them, because both is like two wings of a bird, which is needed to fly.

It is indeed true, but I want to see it in the different perspective, that great merit and great wisdom are not separable. It is like the fire and its light. When we understand the great wisdom, we become like spring water. The water of merit flows by itself naturally to the ten directions benefiting all sentient beings.

In Zazen all precepts are practiced and all Dharma is realized. Here in Zazen, the great merit and great wisdom are accomplished. What is called "great". The Heart Sutra clearly stated that it is not appear and it is not disappear. So, we can say It is beyond birth and death. It is not even starting that's why it is has no end. That's why it is recognized as "great". Understanding to stop chasing and dropping the body and mind in Shikantaza in Zazen is already realize this truth. Hence, the Merit and Wisdom are both practiced. Yet, Zazen is beyond sitting or standing. The fire of Zazen will continue bring light to all directions.

Gassho, Mujo

[Jundo]

Hi Mujo,

Are you using the word "Merit" here with the meaning "Virtue" or "ethical nature" or the like? What is the word you have in mind in Chinese?

Gassho, Jundo
stlah

[Shui_Di]

For the Chinese term Merit here is 功德 and 智慧 wisdom.

In the term of 6 Paramitas according to Atisha, the first 5, Generosity, precept, Patient, Virya and Samadhi is regarded as Merit, and the sixth Paramita, Prajna Paramita is the wisdom.

Gassho, Mujo

[Shui_Di]

Hi Mujo,

Are you using the word "Merit" here with the meaning "Virtue" or "ethical nature" or the like? What is the word you have in mind in Chinese?

Gassho, Jundo
stlah

Yes Jundo Roshi. The merit here can refer to Virtue

[Jundo]

For the Chinese term Merit here is 功德 and 智慧 wisdom.

In the term of 6 Paramitas according to Atisha, the first 5, Generosity, precept, Patient, Virya and Samadhi is regarded as Merit, and the sixth Paramita, Prajna Paramita is the wisdom.

Gassho, Mujo

Thank you. The confusion is because 功德 has two closely related meanings, but we usually distinguish them in Buddhist English. One meaning is closer to "virtue" or "virtuous behaviors," such as generosity, gentleness, kindness, patience, equanimity and the like. The other meaning is "Karmic Merit," which is actually the "Good Karma" that one accumulates coming from the virtuous behavior, and which can often be "transferred" or dedicated to others in Mahayana Buddhism, as a kind of Karmic gift.

So, here I think you mean the "virtues" or "virtuous behavior" sense of Kudoku (功德 as pronounced in Japanese).

https://ejje.weblio.jp/sentence/content/%E5%8A%9F%E5%BE%B3

So, perhaps we might say that we need both "virtuous behavior" embodying the values of a Buddha AND the Wisdom of a Buddha which "sees through" small human judgements of "good vs., bad, good vs. evil" (in which we realize the Emptiness of good and bad, and realize a kind of higher Buddha Good with Big G.) But I think that Master Dogen would agree with you, and say that our practice is BOTH, and they are actually one thing. You say it nicely.

... great merit and great wisdom are not separable. It is like the fire and its light. When we understand the great wisdom, we become like spring water. The water of merit flows by itself naturally to the ten directions benefiting all sentient beings.

In Zazen all precepts are practiced and all Dharma is realized. Here in Zazen, the great merit and great wisdom are accomplished. What is called "great". The Heart Sutra clearly stated that it is not appear and it is not disappear. So, we can say It is beyond birth and death. It is not even starting that's why it is has no end. That's why it is recognized as "great". Understanding to stop chasing and dropping the body and mind in Shikantaza in Zazen is already realize this truth. Hence, the Merit and Wisdom are both practiced. Yet, Zazen is beyond sitting or standing. The fire of Zazen will continue bring light to all directions.

There is no "good or bad" to do ... yet we should do good acts. Big G Buddha Good does not appear or disappear, yet if we act badly it is hidden. Buddha Good is always here, but if we do not practice it, it does not manifest (like the wind in Genjo Koan that is everywhere, but we still must fan it.)

In Zazen, all Virtue/Merit is fully realized, and there is nothing to do. Off the Zazen cushion, we should still act with virtue. Off the cushion, in this complicated world of good and bad, we must still act with Virtue, to bring Buddha to life with our actions. This is Master Dogen's vision of "Ongoing Practice Enlightenment" (修証一等 and 行持道環)

Gassho, J
stlah

[Shui_Di]

Thank you for such a clear explanation Jundo Roshi. I love the term 修证一等 Shusho itto ， also 本证妙修 honsho myoshu from the link you share.

Deep Gassho, Mujo

[Rich]

This discussion reminded me of the meeting of bodhidharma and emperor wu. Wu told how he had established monasteries, fed the monks etc etc. he asked how much merit did he gain and bodhidharma said nothing, no reward, no merit. Later he taught wu that your action innthe present moment creates your reward or your punishment

sat/lah