I hope this finds you well and happy. I’m pretty sure I read it in the Pali Nikayas. It is probably one of the texts used as the basis of the idea of a ‘merit bank’ which I have found amongst ethnic Buddhists **especially**. It is the story of a person (prince/king?) who goes to the Buddha with a report of a repeated (?) nightmare, of people (monsters/ghosts/demons?) moaning and begging for food at his residence. The Buddha advises him that it’s because he didn’t share his own meritorious actions (puñña) with relatives (bandhu?) in the past. So, he should do so in the future to avoid this. best wishes Joe

Is dedicating merit the same as transferring merit?! How do the 4 Immeasurables fit in (or do they?) And did the Buddha actually teach any of this? I know this is three questions, but they all seem connected to me.

Do doctors earn merit on a regular basis as a result of their good acts of treating and curing illnesses of their patients? Is their profession an excellent one because of their chance to earn merit?

What is the difference between merit and virtue from a Buddhist standpoint? Is it the difference between being and doing? Which is better from a karmic perspective? I think the idea of merit in Buddhism is silly because it creates a sense of ownership, like a reward-system or something, whereas virtue seems more elegant and less competitive.

In the sutra it says: > “And what is the cause by which effluents come into play? Ignorance is > the cause by which effluents come into play. … “And what is the result > of effluents? One who is immersed in ignorance produces a > corresponding state of existence, on the side of merit or demerit. > This is called the result of effluents. … “And what is the cessation > of effluents? From the cessation of ignorance is the cessation of > effluents; and just this noble eightfold path—right view, right > resolve, right speech, right action, right livelihood, right effort, > right mindfulness, right concentration—is the way leading to the > cessation of effluents. Is buddha only being nice (compassionate) to call the result of fermentation - taints, corruptions, intoxicating bias - both merit and demerit? I recall buddha praises heightened virtue, so this seems like a contradiction to me. Only virtuous quality could lead to merit, so is buddha calling for an end to all mentality, i.e. all mentality is essentially not good.

Edit 2: It is really hard to find a corresponding word to 功德 in English... Maybe I should abandon using the Sanskrit word guṇa... And consider 功德 and guṇa as "**qualities that leads to better existence in samsara or liberation or buddhahood**". --- I am recently considering a question, and thus I found that I have difficulties understanding what is **guṇa/功德**. The question is: If a person is with firm good heart (which may even be renunciation or bodhicitta), but unknowingly serves and follows unjust masters, does one still generate **guṇa/功德**? That is, approaching better existence in samsara or even liberation or buddhahood? Note: I have known that: a person with deep firm **renunciation** will eventually go further and further on **liberation path** and finally attain **Arhat**; a person with deep firm **bodhicitta** will eventually go further and further on **bodhisattva path** and finally attain **Buddhahood**. But the question that I have difficulties with involves the concept of **guṇa/功德**. So I have spend days thinking about it but I still failed to reason out an answer. --- Edit 1: Here is the meaning of **guṇa/功德** from .

My two pet cats recently died in my rental house. Long story short, we sold our old home but we have no where to move yet so we rented a property while our new house is being built. Before I ask my questions I want to thank you guys for taking your time to reading this post 😊. **How can I ensure that my cat spirits go to heaven?** or **How can I bring their spirits to my new home?** I am scared that they will be alone since the current rental price isn't cheap and I am scared that they will wait for me in this house. I just want them to reach heaven. **Can animal spirits go to buddhist heaven?** I am a Theravada buddhist. Also , I am scared that there might be other spirits inside this house, I rarely don't believe in spirits but the rental house is kind of mystery itself. I am scared that those spirits might take my cat, I wish to buddha everyday that their spirits be safe and including hindu gods. **How can I make merits to my cats spirit?** **How can I know if they got the merit?** **How can I transfer the merit to them so they may reach heaven? Are animal spirits allowed to enter heaven?**

"It seems not customary to share demerit in certain Buddhist traditions. However, I've recently heard demerit can't really be shared. What did the Buddha say about this?" What's the matter with bringing others to approve, or rejoice, or appreciate ones demerits made by body, speech, thoughts? What's the result for one if joining anothers demerits? And refined: What's the different between demerits and sharing them, for an 'unfettered' heart?

It seems customary to share merit in certain Buddhist traditions. However, I've recently heard merit can't really be shared. What did the Buddha say about this?

I'm new to this forum. What are the most merit receiving things in Buddhism? I already know donating or charity is a good way to earn much merits. What are the other ways to earn merits? Thank you.

I read stories in Petavatthu which describe how people offer donations to the sangha and transfer the merit to their deceased relatives who are born as hungry ghosts, so that they can get alleviate the suffering experienced by the hungry ghosts. In the same way, is it possible to share merit to other beings like Angels, animals, etc, because I haven't come across this in the texts.

In Jāṇussoṇi sutta (AN 10.177) the brahmin asks the Buddha whether offers to departed relatives and family members benefit them. The Buddha says that **"on the right occasion, brahmin, it can be of benefit not on a wrong occasion"**, and later on, he says about someone who is reborn in the deva's world that **"this is a wrong occasion, when the gift is not of benefit to one living there"**. At the same time, we find in suttas such as Ratana Sutta and quite a few others, references not only to devas desiring offerings, humans making offerings to them, and even sharing merits with them. Of course, it's a fact known that the many (if not all?) traditions, specially in the Theravada countries support the practice of offerings and merit sharing with devas. My questions then are: a) Does any literature (eg. commentaries) deal with this seemingly conflict? b) Are there any known explanations by elders of any tradition commenting on this sutta?

Teaching the Dhamma ([Dhammadesana](https://sangham.net/en/lib/authors/wijesinghe/punna#chapter-8)) , having heard the good, is one of the higher meritorious deeds, practiced by instructed, not regarded as useless question & answer ways, as from outsider often thought, but after hearing the Dhamma, one of the five ways to gain release, awakening. >...“Further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk. But the monk teaches the Dhamma to others in detail, as he has heard it, as he has learned it. And in whatever way he teaches the Dhamma to others in detail, as he has heard it, as he has learned it, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. This, monks, is the second opening to release… [Vimutti Sutta](https://forum.sangham.net/index.php?topic=9973.msg23555#msg23555) Maybe one or another likes to teach about such occasions, as he had heard, shares stories of how it came to release. What are retelling of occasions where the one who taught gained paths and fruits? *[Note that this isn't given for stacks, excange, other world-binding trades but for release from this wheel]*

What is the sutta where Buddha says about the order of merits as in for example "Observing the 5 precepts gives more merit than offering alms" and such.

**... in letting her chose which kind she would like to be?** Valued Upasaka, Upasika, Dear seekers for the way to Awakening and Readers, Atma (polite addressing of the own person toward householders, where Atma dwells) has started the transcribtion and translation of a very seldom teaching in modern and western world in regard of the Maha Manala Sutta by Ven. K. Gunaratana Thera, still not finished. Most stories are taken from the Jataka, some references already found. In redard of "To Look After Feed And Take Care Of The Wife And Children Is Most Blissful/highest protection" it contains a story that goes this: >Sujata, the sister of Visakha Maha Upasika, married the son of Anata Pindika. She was not only wealthy but was also charming. In the home of Anata Pindika she became disagreeable to almost every member of the family and to the servants as well. She was very quarrelsome and had her own say mostly because of her conceit. > >One day Anata Pindika offered food to the Lord Buddha and his Bhikkhus and during the meal, she made a commotion in the household. The Lord Buddha,knowing the nature of the woman enquired about her dispute, which disrupted the peace of the home. The Lord Buddha then asked her, “There are seven classes of wives; have you any knowledge to which class you belong?” She replied that she did not know. The Lord Buddha said, “A wife not in any way agreeable but finding every chance to quarrel with her husband or members of his family, is a quarrelsome wife. A wife whose outlook in life is bent on squandering away the fortune of her husband in gambling or drinking, is a thievish wife, a wife who takes good advantage of the kindness of her husband, adopts a superior outlook in a manner so as to gain control over him in any matter concerning his family or his outside activities, is a domineering wife; but when a wife looks after her husband’s interest with tender care and devotion like a mother over her child, this kind of wife is a motherly one; again a wife who by nature is obedient and shy like a sister to a brothers belongs to a sisterly type; and a wife who shares in like manner the happiness of misfortune of her husband is at once a friendly one; finally a wife who lives in tolerance of the whims and dislikes of her husband and serves him faithfully throughout, is a servantly type. >In the light of the truth Sujata gained the realization of the fruits of the First Path (Sotapatti). >Continuing the sermon, the Lord Buddha remarked that among the first three classes of wives, their existence after death would be in a hellish state, suffering untold pain in the unconsuming fire or tortment. The remaining four classes of wives would enjoy even in their present lives, the store of happiness and after death, their existence would be in a continued state of bliss in the realm of heaven. 1. Does anybody know the reference in the Suttapitaka (thinking Atma came accross one time there)? 2. Does anybody know which Ven. K. Gunaratana Thera wrote this book and some infos, biography and picture of him? Maybe even contact possibility, if still alive? 3. If inspired and knowing also the references of other stories in the book, willing to research them, feel invited to take on this possibility. (If somebody feels inspired to help prove reading and/or translating further, one should feel welcome to take this possibility. Topic as well as sources can be found here: [Mangala Sutta Uannana - Ven. K. Gunaratana Thera(draft)](http://sangham.net/index.php/topic,309.msg649.html#msg649) *(Note, this question and content is a gift of Dhamma and not meant for commerzial use or other purpose of wordily gains.)*

I have read previous posts on this topic here but wanted some clarification. I want to transfer merit (I am familiar and have great faith and practise with the Therevada tradition, and so am interested in this strand of Buddhism...), to someone who is currently experiencing great difficulties and is not open to buddhism or really anything that can help. If I were to transfer merits, it would have to be done without the person knowing and I was wondering if this would give any benefit to the person. Any advice given to this person directly would definitely be unwelcome.....and I want to help in whatever way possible.

Would a wise person avoide situations where other could perform lot of demerits? Or different asked: Would a wise person go out only if meritorious reactions are suspected? What do you think, or know about the Buddhas view on such? *(Note that this has been not asked for trade, stacks, exchange or entertainment that binds here in this world, but as means of release)*

My person just came across [an answer](https://buddhism.stackexchange.com/a/19948/11235) by Upasak Suminda Sirinath S. Dharmasena, mentioning: >Also there is a concept of Pin Potha, which is a journal of all good deeds done. And >It is an age old custom of the Sri Lankan Buddhists to maintain a record of One's meritorious activities. This record is named PIN POTHA or Merit Book. Since such is not only a perfect daily reflection means, fitting in the praised [Anussatis](http://zugangzureinsicht.org/html/index-subject_en.html#recollections) : Recollection of one's own virtues (silanussati), Recollection of one's own generosity (caganussati), Recollection of the own qualities equal the devas (devatanussati), but also as telling, reminding very sick and dying people on their good deeds as support, my person wonders whether this custom is still alive. Is such, keeping records of ones merits done, still practiced in Sri Lanka? And, since it can be used perfect also for the practice of sharing merits and the practice of rejoicing in merits, my person wonders if there are ideas how to make the basic practices more virtual, vital, knowing that modern people are hardly to motivate toward the basic practices. They might possible needs such as a "reputation system", possible implemented in other daily used software or online services. [Some "experiments" had been done to encourage the nearly death basic section, such as [Anumodana](https://www.reddit.com/r/Anumodana/) or mail-list, next to [a section in use](http://sangham.net/index.php/board,5.0.html) , to get some ideas.] *(Note that this is not given for use for trade, exchange, stacks or entertainment but for encouragement toward release and benefical undertakings toward such)*

I'd like to understand the Buddhist view of Dāna better. I've read the [Vaccha Sutta] [1] and it seems to say that gifts are best given to the most worthy. By comparison, in Christianity, the idea seems to be that one should do "for the least of these brothers and sisters of mine" [source] [2] Am I understanding correctly that the Buddhist view and Christian view of giving are very different? Is there a general concern for the (unworthy) poor in Buddhism? Thank you for helping me to understand this.

I searched, but I couldn't find, where these "10 merits of life liberation" are included in the Tripitaka. Here you can find the "10 merits" I mentioned: [Why do Buddhists practise life liberation?](http://www.purifymind.com/SB51.htm) There is also a Pali verse I found about this, but it's not in English, and also I don't study Buddhism in English normally -- so'll be thankful if anyone can point out where it is in the tripitaka. I guess it may be in the **therapadana** part, according to that Pali verse -- I can't write it clearly in English letters as I found it only in Sinhala letters, but nearly it's like this: > abhayadanan dhatwana - jaththuno bhayajjite dasanisanse anubhomi - kammanuchchawike mama