Making Merit in the Diamond Sutra: Why Does One Have Blessings but No Virtue?

Venerable Thich Chan Quang teaches on the Diamond Sutra, distinguishing between two types of making merit. One type cultivates virtue, while the other merely seeks blessings. Virtue is the key to liberation.

We often assume that giving alms, making offerings, building temples, or printing sutras automatically brings blessings. However, the Diamond Sutra reveals a different horizon. Some acts of merit help us grow in virtue, while others, though outwardly good, fail to transform our hearts. What is the true meaning of making merit? Let us listen to Venerable Thich Chan Quang’s nineteenth dharma talk on the Diamond Sutra to find the answer.

## Misunderstandings When Making Merit

In today’s passage, the Buddha asks Subhuti: If someone were to give away treasures as vast as Mount Sumeru across the three thousand worlds, and another person received, upheld, recited, and explained the Prajnaparamita Sutra, would the latter have far greater merit? The teacher emphasizes that we must be careful, for many misunderstand this teaching and may incur negative karma.

Some hear this and think that merely chanting sutras brings merit, so they abandon all other good deeds. But this is not the Buddha’s intent. He meant that the value of upholding the sutra lies in the moral content it conveys, not in the mere form of recitation.

The Buddha taught: “If there is a person who gives away treasures equal to the number of Mount Sumerus in the three thousand worlds, and another person receives, upholds, reads, and recites this Prajnaparamita Sutra... then the latter’s merit is hundreds of thousands of times greater than the former’s.”

The teacher clarifies: “The purpose of this sutra is to emphasize humble virtue. Even when doing great good, one does not cling to credit. One loves all sentient beings without seeing any being to love. One attains profound spiritual realization without feeling superior to others.” Limited merits are merely conditioned blessings, whereas the merit of the Diamond Sutra is boundless.

## Virtue: An Essential Factor for Attaining Saintship

Many mistakenly believe that entering deep meditative concentration in the mountains means achieving enlightenment. Venerable Thich Chan Quang explains: “In Buddhism, there are two distinct paths. One is the path of the four jhanas and nine absorptions, where one enters deeper states of meditative concentration to reach advanced spiritual levels. The second step is gradually perfecting virtue to attain saintship.”

Some achieve deep meditative concentration yet fail to attain saintship simply because they do not cultivate virtue. The Buddha once taught that those who attain the first through fourth jhanas, but are not disciples of the Buddha and have not studied fundamental teachings, still cannot escape samsara (cycle of rebirth). It is virtue that makes the difference.

The teacher states: “Some people achieve deep meditative concentration but still do not attain saintship, solely because they have not grown in virtue.”

In the Nikaya collections, the Buddha outlines ten fetters—ten levels of virtue that a practitioner must gradually break. This ranges from overcoming selfishness and anger to achieving absolute humility. Even an Anagami saint, if he harbors slight satisfaction with heavenly realms, is criticized by the Buddha for retaining subtle ego. How profound Buddhist virtue truly is!

## Two Types of Making Merit: Which Cultivates Virtue?

Venerable Thich Chan Quang says: “When studying the Diamond Sutra, we see that making merit is divided into two types. One type increases virtue, while the other does not.” This may sound strange, but in reality, a person might engage in charity, give alms, print sutras, or build temples, yet do so seeking personal blessings or future happiness. They perform acts of helping others externally, but internally, their heart is self-centered. Thus, virtue does not grow.

The Diamond Sutra appears to correct this: “Making merit must increase virtue, which means acting without clinging to credit.”

The teacher offers an example: We kneel before the Buddha vowing to love everyone, yet when we meet others, we hug them saying, “I love you,” but refuse to spend even a single coin. Is this true virtue? To let the virtue of loving others grow, we must grit our teeth, reach into our pockets, and give money to those in need. It may hurt, but we must do it. “Only through good actions toward others can virtue within the mind be fulfilled.”

## Bowing Down: A Small Action, Great Virtue

In his lecture, the teacher recalls watching the SEA Games. Thai athletes greeted the audience by pressing palms together and bowing respectfully, while Vietnamese athletes merely smiled and nodded. He realized: “We lack a culture of greeting.” Why? “Because our pride is too rigid. We cannot soften our minds, so our necks remain stiff, unable to bow before others.”

Therefore, to practice humble virtue, we must learn to bow down. “As children, parents taught us to fold our arms and bow when guests visited. A child who learns to bow will later stand tall with dignity in life. But if parents do not teach their children to bow, they will eventually be forced to bow down by life’s hardships, having exhausted their blessings.”

The teacher advises: “If you love your children, teach them to fold their arms and bow. If they refuse, discipline them firmly. Be strict and resolute so that they develop virtue.”

## Building a Moral Foundation for Society

Venerable Thich Chan Quang also notes that many nations treat ethics as a minor subject with few class hours. Reason and law alone are insufficient; governance by virtue is needed. To foster morality, one must believe in cause and effect (karmic law).

“To teach people to be virtuous, we must first help them believe in cause and effect. They must understand that every action toward others has consequences. Resistance delays justice, but whether in this life or another, the result will come.” Believing in cause and effect requires believing in samsara (cycle of rebirth). Many hesitate to speak of rebirth, fearing it seems superstitious. The teacher boldly states: “Do not be afraid. Accept this reasoning confidently and introduce it into schools.” Only with a foundation in cause and effect can we build a solid ethical system for future generations.

The Diamond Sutra does not tell us to stop making merit. On the contrary, it encourages us to make merit with a mind free of attachment. When we do good out of compassion for sentient beings, disregarding personal rewards, our virtue grows, and the path to liberation opens. Start with small actions: learn to bow, learn to give, and live with humility. This is the spirit of the Diamond Sutra and the heart of the Buddha.