The Role of Kusala

Pilgrims perform the kusala action of giving robes to monks at Shwekyin Monastery

“Kusala” is usually translated into English as “merit,” a word that can create confusion for many foreign yogis. Different renderings may be helpful in expressing the depth of this term. For instance, the Access To Insight website translates a kusala deed as being one that is “wholesome” or “skillful.”

When one understands the law of cause and effect, one sees that all wholesome acts bring a degree of calm and joy is brought to the mind. In other words, no good deed goes unrewarded, and the opportunity for skilful actions, both large and small, can be found in plentitude during the course of one’s day. For many Burmese Buddhists, the most meritorious of all deeds will involve monasteries and monks to some degree.

However, the idea of “accumulating merit” can be misunderstood by foreign yogis whose primary form of practice is mediation. The common misperception is that performing meritorious deeds has a materialistic tinge, in which the devotee tries to to amass points that will go on a score card or tally, with more points leading to better future births. The usual criticism is that it would be a better to give time towards meditation on the cushion than trying to accumulate yet more points.

But here it may valuable to try to understand the perspective of the Burmese Buddhist. Rather than as a score card trying to add more points, the continual performing of kusala actions can also be seen as a muscle being strengthened through repeated use. As with any physical skill or mental habit that one is trying to develop, establishing a routine for consistent practice makes it easier to keep on doing that particular activity—or as a neural scientist might say, by strengthening the neural pathways, the tendency towards repeating those actions becomes more automated, which may help establish the desired behavior. Thus performing kusala actions such as devotion, service and generosity both trains the mind to do these virtuous duties and make it less likely for the mind to perpetuate unskillful actions that will bring bad results. Naing Naing Tun gives the Burmese perspective for this, noting that one who gets in the habit of doing kusala deeds eventually comes to possess a “kusala mind,” which is then primed to view the world from this wholesome state. “We need to cultivate the quality of a kusala mind, which is pure and clean, and has happiness and peace,” he said. “And this is not like the kind of mundane happiness that comes in daily life. If you can keep in mind the good deed you’re doing, then the happiness will be refreshed over and over again, with the kusala mind arising again and again.”

A common saying in Burmese describes how the quickest cows go into the pen first, and the slowest and laziest last. Then when the pen is opened, the laziest go out first. This is a metaphor for how kamma works: whatever is most base in the mind tends to come out first. Therefore, doing good deeds is important to develop wholesome inclinations of the mind, so these are first “out of the pen.” Or as is expressed simply through the Burmese proverb, kaung hmu ta khu nei zin pyu, or “perform a good deed every day.”

Maha Gandayone Sayadaw U Janaka also spoke about what he characterized as an urgency to do good. He wrote that “merit cannot be obtained without really trying. You must do good work to earn it. The confidence (in the good) that in with you now must be used so that new confidence will be developed. The diligence that you are using at present will intensify the diligence you will have in the future.” Elsewhere, he said simply, “don’t wait for good luck; make good luck by doing good deeds.”

Prekhemma Sayadaw makes the practical observation that only those who have attained may find no further urgency to make kusala actions, since they may not fear rebirth in lower worlds where Vipassana practice is no longer possible. “But for the meditator who hasn’t become a sotapanna,” he says, “the cycle of rebirths will continue. And without having a strong store of kusala merits, one will really have a struggle ahead.

Doing such acts regularly will bring a measure of peace to the mind. What is more, this then creates a stronger base for future or present meditative pursuits. As more and more good acts—and the accompanying wholesome states of mind that bring these very acts into fruition, followed by feelings of joy and calm that accompany the completion of the skillful deed—are taken, the mind may also gain greater faith and confidence in the overall teachings, thus providing increased energy with which to practice. Such meritorious deeds, and the pure volition pushing them forward, are thus a powerful aid for developing increasingly higher qualities of mind.

An Inspiring Memory

A European meditator who was on the 2014 Winter Pariyatti pilgrimage has recently shared how she remembers the more inspiring memories of this trip. She has made a collage of four important photos from this trip: starting from the upper left and going clockwise, one sees a Shinpyu (or novitiation) ceremony taking place at Shwedagon Pagoda, where a young boy takes on the monks' robes. Next is a photo from Ingyinbin showing Bhante Agga from the Netherlands along with the newly ordained Russell Quinn from New Zealand. Third shows the long line of brown-clad pilgrims making their way to Anauk Monastery in Pyaw Bwe Gyi, where Saya Thet Gyi taught during the last two years of his life. And finally is a wonderful, smiling photo of the Shwekyin Sayadaw and Dr. Khin Maung Aye, who delivered a Dhamma talk to the group.

For those wishing to make such memories of their own, a pilgrimage will take place on January 23, 2015, and spaces are still left... see Muditā Works for more information.

Dhamma discussion at Shwe Kyin Monastery

On the February 2014 pilgrimage, the group was fortunate enough to spend an evening at the age-old Shwe Kyin Monastery. After paying respects as the novices made their traditional procession while reciting Buddhist suttas on their way to meditation, they spent an evening with Dr. Khin Maung Aye, a Burmese Senior Assistant Teacher in the Sayagyi U Goenka tradition. The good doctor is fluent in English and currently resides in England (he has also helped to support the South African Goenka center), thus he was a rare speaker who was able to communicate to the pilgrims across languages and cultures. He also spoke to the January group, so passionately that even one pilgrim late ordained at this very monastery! Being now in robes as well, he was able to speak about topics ranging from lay meditation practice to being a formal member of the Sangha. In this talk, he talks about establishing monasteries in the West, the sotapanna stage attained by Dr. Om Prakesh, and how dhamma practice has benefited his profession. Note that this is a small portion of a much longer evening's talk. Seated by him is Sayadaw U Thuttivara, the current Sayadaw of the monastery. Beside him is the American monk who was ordained temporarily after meeting the venerated monk the previous month; and a European monk who has been in robes for several years.

To learn about current pilgrimage offerings, see here.

Shwekyin novices chant at evening

Shwekyin Monastery is one of the oldest and most important not only in Mandalay, but in the entire country of Myanmar. The original Shwekyin Sayadaw was greatly revered by many in 19th century Burmese society, and none more so than the very King Mindon, the second to last Burmese king. Shwekyin Sayadaw's strict adherence to vinaya (the monks' discipline as laid down by the Buddha) was admired by all, and he also wrote some of the very first books on vipassana practice that still survive to this day, and even Ledi Sayadaw referenced these. A yogi who visits his original Mandalay monastery today is able to meditate in the very cave where this great monk did so, many years before.

Every evening at 6 pm the novices make a procession as they chant, as they have since time immemorial. Following this, they sit for meditation, and foreign meditators are also able to join them. This video shows the young novices as they approach the dhamma hall.

Burma Pilgrimage #2, Day 6: Something Special About Mandalay

The pilgrimage group was greeted to Myanmar's second biggest city, and its most important Buddhist one

The following excerpt was written by an American yogi about the pilgrimage in Burma. The first pilgrimage has ended, and the second one has just begun! To read about the previous day, go here. To read about the first pilgrimage group's experience on their own Day 6 in Mandalay last month, go here.

You can also consider joining a later pilgrimage in Burma yourself.

"There's something special about Mandalay. Perhaps it was the ride in, past verdant green fields. Or the stupas dotting the cityscape. Or the increased Sangha density. Whatever it is, it's pretty special.

A teashop next to the group's hotel

We started the day with a group sit at the Mahamuni temple. It happens to be a time during which the monks live chant the Patthana Sutta - this takes place 24 hrs a day for seven days, and was the background against which we sat. 

Pilgrims visited the Maha Myat Muni library and learned about the sacred Buddhist texts that are stored here

After some gong shopping, we head to Ma Khaing's place for a vegetarian feast. There was a siesta built in, and then the afternoon fun began...

Dhamma Mandapa is a sweet center tucked within a peaceful monastery in Mandalay city. The Dhamma hall and the dorms are built of wood, and surround a small lily pond. It serves as a daily group sit place, and apparently during the April water festival, the quaint center can house 170 students! 

On the right and in the foreground is Bamaw Monastery, whose Sayadaw generously allowed Goenkaji to have a center here (this can be entered by following the path leading to the right). The large white structure in the back comes from the Maha Bodhi Meditation Center, established in the Saya Thet Gyi tradition

Shwe Kyin monastery was the next stop. This place is known for the strict sila/vinaya of the monks. The area teacher for Burma currently resides here for his temporary ordination, as does a member of the last pilgrimage.

After witnessing the monks file in and begin their evening gathering, we reconvene for a Question and Answer session with the Acharya. In the midst of the time with this happy bhante, we get an audience with the Sayadaw. He's got a presence that is lovely to behold, and reminds all of us of the importance of sila.

He also offered to assist with any of us, men or women, with a monastic bent - music to some of our ears..."

To learn about Day 7 at Webu Monastery in Kyaukse, go here!