"Transference of Merit" in Ceylonese Buddhism

Author(s): G. P. Malalasekera
Source: Philosophy East and West , Jan. - Oct., 1967, Vol. 17, No. 1/4 (Jan. - Oct., 1967),
pp. 85-90
Published by: University of Hawai'i Press

Stable URL: https://www.jstor.org/stable/1397047

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 G. P. MALALASEKERA

"Transference of Merit" in
Ceylonese Buddhism

IN THE PALI TEXTS used by the Buddhists of Ceylon

common with those of Burma, Cambodia, Thailand, and Laos, ment
made of ten "acts of merit"; i.e., good deeds which bring happiness
doer both in this world and in the hereafter and which will ultimat
to the Buddhist goal of nirvana. These deeds are classified into vario
gories, as those of body (physical), speech (verbal), and mind (m
Every good deed produces "merit" which accumulates to the "credit"
doer. The popular belief is that a person's death, his "merits" and "d
(the results of his evil actions) are weighed against one another
destiny determined accordingly, as to whether he is to be born in a
of happiness or a realm of woe. In later literature, a god named Ya
forms the act of judgment. Yama is very much a counterpart of the
deity of that name.
Among the ten good deeds, two are of special interest for our pr
purpose. They are called, respectively, patti and anumodand. The fir
derived from the Sanskrit prapti, etymologically means "attainmen
"acquisition." In an extended sense it also means "merit," "profi
vantage," and in its religious significance, a "gift given for the ben
someone else." It then goes on to mean "accrediting" or "transferenc
more particularly, "transference of merit that has been acquired"-
gift of merit." In this sense it is sometimes joined to the word dana
almost by way of elucidation, signifying the giving of merit as a per
acquisition by the recipient.
The method of such transference (the Pali term for which is par
is quite simple. The doer of the good deed has merely to wish that th
he had thereby gained should accrue to someone in particular,
wishes, or to "all beings." The wish may be purely mental or it ma
companied by an expression in words. This could be done with or w
85

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 86 G. P. MALALASEKERA

the particular beneficiary

does not in the slightest d
the merit he had originally
very act of "transference"
the merit already earned.
of compassion and friendli
torious."

Where the beneficiary is aware of the transference, another very im-

portant element comes in. This is called in Pali anumodand, which means
"rejoicing in"; the "joy of rapport." Here, the recipient of the transfer be-
comes a participant of the original deed by associating himself with the deed
done. Thus, this identification of himself with both the deed and the doer
can sometimes result in the beneficiary getting even greater merit than the
original doer, either because his elation is greater or because his appreciation
of the value of the deed done is more intellectual and, therefore, more
"meritorious." The Pali Commentaries contain several stories of such in-
stances.

Anumodand can take place with or without the knowledge of the doer
the meritorious act. All that is necessary is for the "beneficiary" to feel gl
ness in his heart when he becomes aware of the good deed. He could, if h
so desires, give verbal expression to his joy by saying "sadhu" once
several times. The word corresponds to "amen" and almost means "w
done." It thus becomes a sort of mental or verbal "applause." What is signi
cant is that in order to share in the good deed done by another, there mu
be actual approval of it and joy therein in the beneficiary's heart. The d
of the good deed cannot, even if he so desires, prevent another's anumoda
because he has no power over another's thoughts. Here too, as in all action
it is the thought which, according to Buddhism, really matters.
The classic example of this transference of merit, etc., is a story connec
with Bimbisdra, king of Rdjagaha, a contemporary of the Buddha an
great patron of Buddhism during his lifetime. It is said that the king on
invited the Buddha and a retinue of monks to his palace for a meal. At t
conclusion of the meal, there was heard a great din outside. The Budd
revealed that it was caused by some of Bimbisara's kinsmen who, after th
death, had been born as petas (evil spirits) and were suffering pangs
hunger and thirst. He told the king that it would be of no use to give the
food or drink because, on account of their evil deeds, they could not part
of such things. But, said the Buddha, if the merit the king had gained b
giving food to holy men were to be transferred to his departed kinsmen,
virtue of the merit so acquired, they would enjoy the fruits thereof and

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BUDDHIST "TRANSFERENCE OF MERIT" 87

be able to satisfy their needs. This the king did

The erstwhile petas now became happy beings
gratitude to the king in no uncertain terms.
The Buddha went on to say that the greatest
one's dead ancestors was to perform "acts of m
merit so acquired. This is the theme of the
which the Buddha preached on that occasion.
Here the Buddha says, among other things:

Those who are compassionate towards their decea

as alms (to holy men) pure, palatable and suitabl
"May the merit thus acquired be for the comfort
relatives." And they (the relatives) who receive
thus: "May our relatives, from whom we have recei
who give also receive the fruits of their deed...
In the world of departed spirits there is no sowing
keeping. There is no trading, no buying or selling
there from this world live on what is given from
Alms should be given in their name by recalling t
he was alive) he gave me this wealth, he did this f
friend, my companion, etc." There is no use in we
and bewailing. These things are of no use to depar

This injunction of the Buddha is the counter

which has come down through the ages, of pe
(generally called sraddhd) so that the spirits o
(cf. manes) might live in peace. It has had a tr
social life of the people in countries like Ceyl
membered when any good deed is done and m
connected with their lives, e.g., their birth or
On such occasions, there is a ritual which is g
feror pours water from a jug or other similar
repeating a Pali formula which has been trans

As rivers, when full, must flow

And reach and fill the distant main;
So indeed what is given here
Will reach and bless the spirits ther
As water poured on mountain top
Must soon descend and fill the plain,
So indeed what is given here
Will reach and bless the spirits ther

The pouring of water is symbolic.

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88 G. P. MALALASEKERA

As time went on, this tran

One of the most interestin
the worship of devas or sup
No prayers were offered t
ceremony of worshipping
homage and gratitude. But,
there to look up to someo
protection, especially in tim
The Buddha acknowledged
existence, some of them h
said to have declared that
men, if their aid were soug
dhists the cult of deva-worsh
the Hindus, except that no
the devas, here called gods
especially Visnu, but most
been adopted and accepted
What is important to note is
Brahmi himself, is everlas
like humans, except that th
They are born in their heav
had done in their previous
tence depends on the store
It is believed that in their
few and far between, wher
Human beings, therefore
mighty devas by doing mer
to them. Such transferenc
flowers, incense, and lights
cerned. The deity does not
honored. He does, howeve
plenished so that he might
store of merit, the longer
He could use this power to
Of late, the practice of attem
achieve various
am personal
instance, in political electio
same famous shrines to wi
made, promising that vario
the deity so that he would

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BUDDHIST "TRANSFERENCE OF MERIT" 89

example, lighting many hundreds of lamps round

of the Buddha are enshrined, or offering befor
These are the customary ceremonies, the perfo
of the gods is believed to give them pleasur
parties appeal to the same god, how the deity
is not known. One is reminded of prayers bei
in times of war by both parties to the conflict
the vows referred to above is that their fulfill
their performers, irrespective of whether or n
the deities in whose name they are carried ou
certainly not have been wasted. All concerned
the popularity of the custom.
The question has been asked whether this do
or, as it has sometimes been designated, vicar
teaching of "primitive" Buddhism and not a l
influence of the Mahayana doctrine of Bodhisa
their good deeds with all beings. This question
discussion between the arhant Ndgasena and K
the Milindapaiiha (generally attributed to the f
It may be pointed out that in the formula
ordination seeks permission from the ordainin
occur: "Reverend Sir, forgive me all my fault
me be shared by your Reverence. It is fitting
merits gained by your Reverence. It is good.
there can be no doubt about the great antiquity o
of the teaching enunciated in it.
In the Milindapaiiha itself the King expresses
is not conscious of a gift of merit being offe
thereby. Ndgasena cites several examples to p
ment is that the act of transfer is an act of un
the action on oneself has a purifying effect, as
the act is directed. Ndgasena tells King Milind
that merit grows and grows more and more, a
and the merit of that deed he is able to share
Where the act is absolutely unselfish, the force
an open curve and adds something to the gene
the world at large must draw for its support.
Merit and demerit are the causes of existe
inextricably woven in the meshes of existence, th
be an arbitrary division of "your" merit and "

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 90 G. P. MALALASEKERA

delusions. The utter selflessness which renounces the fruits of one's labors

that others may profit thereby is a corollary of the unique Buddhist teaching
of anatta ("no-self").
The doctrine of "imputed righteousness" is not confined to Buddhism, but
the Buddhist theory is really quite different from the corresponding Western
idea, even from the Catholic doctrine of the transference of the righteousness
of saints.

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