| on 4. | | | | 6) Mental objects which arouse joy, called |
| In which he does not look for merit outside the | | | | Dhammarammanam, which arise in the heart. |
| Buddhist systems; because merit attained by methods | | | | These six types of sensations are together called the |
| outside those taught in Buddhism may not be true | | | | good sphere of sense desires. |
| merit and searching for untrue may deceive one. | | | | The guarding of the five moral precepts must be |
| Section 5. | | | | taken to mean “Giving by Abstaining”, in |
| In which he looks for merit, only within the systems of | | | | addition to what has previously been mentioned about |
| Buddhism (Sasana). The merit in Buddhism is certainly | | | | them. For example : |
| of a good and true nature. It includes: - | | | | 1.Not killing should also be taken to mean that one gives |
| 1) The Good-Sensual-Realm(Kamavacara-Kusala). | | | | life by abstaining from taking it. |
| 2) The Good-Form-Realm(Rupavacara-Kusala). | | | | 2.Not stealing should also be taken to mean that one |
| 3) The Good-Formless-Realm(Arupavacara-Kusala). | | | | makes a gift of things by not stealing them. |
| 4) The Transcendental-Realm(Lokuttara-Kusala). | | | | 3.Not to behave wrongly with regard to sensual |
| These make up the four good realms within the four | | | | desires should also be-taken to mean that one makes |
| realms-of-mind (Bhumi) which have been previously | | | | a gift of sense pleasures. |
| mentioned. | | | | 4. Not to tell lies should also be taken to mean that one |
| The good-sensual-realm is that which gives rise to birth | | | | makes a gift of the truth. |
| in the Human or Heaven realms. The good-form-realm | | | | 5. Not to take intoxicants should also be taken to |
| and the good-formless-realm give rise to birth into the | | | | mean that one gives calm. and peace. |
| realms of form and formlessness respectively. But the | | | | Guarding the five precepts is not only “Giving |
| Transcendental realm means the leaving of all | | | | by Abstaining”, but they also eliminate the five |
| becoming-due-to-kamma (Kamma-Bhava), which then | | | | faults, and when one does not have these five faults, |
| ceases. This is attained by Path-(Magga)-Citta.1 | | | | onecannot go towards the realms of misfortune. |
| When “becoming due to kamma” dies | | | | The five things which are prevented by these five |
| away, birth is then ended, and this is called Nibbrrna. | | | | moral precepts are the basic lusts which both |
| If one wants to develop any of these good states, one | | | | ourselves and others desire, and they are defiled |
| should choose which of them one wishes to attain and | | | | actions which cause all of us to become tainted. |
| develop those actions which will lead to it. | | | | As for the forms, sounds, smells, tastes and feelings (in |
| The Good Realm of Sense Desires (Kamavacara | | | | othor words, the objects of the senses) which are not |
| – Kusala) | | | | evil in themselves; these are still desired by those who |
| In this section we will only deal with the good | | | | guard their precepts. Therefore, the five precepts are |
| sensual-realm (Kamavacara-Kusala) which is within the | | | | within the good sensual-realm. The actions of paying |
| sensual-realm-of-becoming, and includes the following:_ | | | | respect to the Three-Jewels and chanting the Suttas |
| 1 )Forms which arouse joy, called in Pali | | | | are also within the good sensual-realm. |
| Ruparamฺmanam. For example, the form of a | | | | Summarising the above, one who has maintained the |
| Buddha image, a Bhikkhu’s Robe or dwelling | | | | five precepts, who practises generosity, the paying of |
| place, or the Pagoda of a Monastery; whatever form | | | | respect and chanting is based in the good |
| arouses joy, one should let one’s mind dwell on | | | | sensual-realm. |
| that form. | | | | A person who practises Dhamma and whose |
| When one finds that joy and faith are aroused by a | | | | behaviour is in accordance with the tenets as |
| form, then one should develop that form as the | | | | described above, has an outlook which is not at |
| method which suits oneself. | | | | variance with the teachings of Buddhism. He is sure to |
| 2) Sounds which arouse joy, called Saddarammanam, | | | | go towards the states of good fortune and he does |
| such as chanting of the Suttas. | | | | not fall below the true human status. |
| 3) Smells which arouse joy, called Gandharammanam, | | | | These are the conditions of the present time, but if we |
| such as the smell of garlands and incense. | | | | consider the future, when the break up of the body |
| 4) Tastes which arouse joy, called Rasarammanam, | | | | takes place causing the dispersal of the five |
| such as certain foods. | | | | aggrega-tea (Khandha), then he is more likely to attain |
| 5) Bodily feelings which arouse joy, called | | | | the human state than any other. As for the attainment |
| Photthabbarammanam, such as chairs and beds which | | | | of the Heaven states, this depends on other conditions. |
| are in contact with the body. | | | | |