spiritnoname wrote:I think dedication of merit is misunderstood a lot and is worth having a discussion about.
Does anyone know about it?
spiritnoname wrote:So here's the misunderstanding, people think they're giving each other good luck, or at least wishing it...
That's not how I was taught, in fact that kind of thinking as criticized because it makes no sense and it really diminishes the dedication.
I was taught that dedication of merit is similar to maybe dedicating a hospital to the sick, like saying, " I do this good action for all of you and to further what good can be done."
So say you do your sadhanas, recitations, meditations, or talks, then at the end, you state what you're doing it for and what your aim was.
Stating your aim in itself, making it clear in your mind, makes you much more able to do good things in the future, it causes your good qualities to grow.
So anyways, that's what I was taught, maybe now you can dedicate merit without having doubt because it doesn't make sense.
Individual wrote:From what I understand:
It relieves the suffering of those born in woeful realms (such as dead relatives) and makes the duration of their births there shorter.
It is understood as simply a way of practicing bodhicitta, which doesn't necessarily mean your good karma is "received" by another, but rather, your own good karma is made even greater by not taking personal ownership of it. So you are not hindered by pride of your moral actions, you do good for the sake of others.
"World Honored One, the bad habits of beings range from minor to major. Since all beings have such habits, their parents or relatives should create blessings for them when they are on the verge of dying in order to assist them on the road ahead.
That may be done by hanging banners and canopies; lighting oil lamps; reciting the sacred Sutras; making offerings before the images of Buddhas or sages.
Another way to assist them is by reciting the names of Buddhas, Bodhisattvas, and Pratyekabuddhas so that the recitation of each name passes by the ear of the dying one and is heard in his fundamental consciousness.
"Suppose the evil karma created by beings were such that they should fall into the evil destinies. If their relatives cultivate wholesome causes on their behalf when they are close to death, then their manifold offenses can be dissolved.
If relatives can further do many good deeds during the first forty-nine days after the death of such beings, then the deceased can leave the evil destinies forever, be born as humans and gods, and receive supremely wonderful bliss. The surviving relatives will also receive limitless benefits.
"When men or women laden with offenses who failed to plant good causes die, even they can receive one-seventh of any merit dedicated to them by relatives who do good deeds on their behalf. The other six-sevenths of the merit will return to the living relatives who did the good deeds.
nirmal wrote:I have been told that when we transfer merits, 70% of the merits are returned to us because of our act of kindness.The other party only gets 30%.
nirmal wrote:The practitioner who gives out his merits and the sentient beings who receive them are actually in one spiritual body as both are in sunyata.The legs cannot say," We need no eyes." The eyes cannot say,"We need no legs." If one takes food which becomes blood after digestion,this blood will circulate throughout the entire body nourishing every cell.Likewise when our spiritual food turns its merits to others,it is also this way.When hot water is poured into cold water,they become mixed just as one cannot distinguish which drop of water was which, neither can one distinguish which merit is the practitioner's and which is the sentient beings'.Yet the cool drop meeting the hot one becomes a little hot even though it may not be as hot as the practitioner's.This is how one's merits may be shared by others.