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50 EASTERN HORIZON | TEACHINGS

aspirations, etc. compared with us humans just as with are strong in their respective ethics together with strong
animals, both those living around us and those in the concentration and wisdom practices, could have similar
deep oceans. However, we can be affected by them beneficial effect. It’s not the presence of the ordained
either positively, negatively, or neutrally, depending on members that makes the difference per se; rather it’s
our interaction with them. It’s not a question of having from the positive energy accrued through pure conduct
power over us, but of influence. and virtuous actions that overwhelms the harmful spirits
and calm them. The positive energy generated through
Many Buddhists believe that if their homes are whatever rituals or rites they perform at that moment,
haunted, they should invite monks to come for aimed at the spirits, may also be at work. In the absence
blessings so that the evil spirits will stop disturbing of monks and nuns or the help of others, it would be
them. Is this a recommended practice? If not, good if we, ourselves, could generate genuine love and
what should Buddhists do when faced with such a compassion towards the harmful spirits. This would be
situation? beneficial to both the parties.

Aggacitta: This is certainly one option, but not When we share merits, is it only with those beings
necessarily the best or only one. Monks are not meant to who are less fortunate such as hell beings and
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be exorcists, but they can try to do some chanting with hungry ghosts, or do we also share merits with the
mettā, share merits, and convince the evil spirits to fare heavenly beings who are considered much more
on to better circumstances. Sometimes, it may not even powerful than humans?
be necessary to involve the monks. The lay Buddhists
can do all that by themselves and their efforts could also Aggacitta: Surprisingly, the “sharing of merits” is not a
be efficacious. However, if that doesn’t work, then the common practice in the early Pāli canonical literature;
service of professional exorcists can be resorted to. in fact it is quite rare and occurs only in three contexts.
The first is about the dedication of one’s offering to
Min Wei: Since there is no such notion of an absolute devas, as can be seen in the following three instances.
evil in Buddhism and all classes of beings, including
beings of the lower realms such as demons, animals, In Nandamātā Sutta (AN 7.53) King Vessavana of the
and ghosts, may improve their karmic lot by attaining Four Great Kings, requests Nanda’s mother to offer
a higher birth in the human or divine realms, demons breakfast to a large group of travelling monks led
are not demons forever. They are troublesome but not by Āyasmā Sāriputta and Āyasmā Moggallāna and
catastrophic. Like the Buddha in his triumph over the dedicate the offering (dakkhiṇaṁ ādiseyyāsi) to him. In
ultimate demon Māra, he has pacified his own inner Mahāparinibbāna Sutta (DN 2) and Pāṭaligāmiya Sutta
demons of greed, hatred, and ignorance. Thus, what (KN 3.76 / Ud 8.6) the Buddha encourages a wise person
Buddhists should do is to transfer merits and to radiate to invite virtuous and restrained renunciates to his home,
loving-kindness to them. Buddhists do not harm them. feast them and dedicate the offering to the devas there
On the other hand, if a man is religious, virtuous and (yā tattha devata āsuṁ | tāsaṁ dakkhiṇamādise).
pure in mind, and if he/she is also intelligent, possessing
strong will-power and comprehensive ability, then such The second occurs in Cūḷasaccaka Sutta (MN 35) where
a person could be deemed as much stronger than spirits. Saccaka prompts people to bring suitable food to him
The evil spirits would keep away from him, at the same so that he can make an offering to the Saṅgha headed
time the good spirits would protect him. by the Buddha the next day. At the end of the event,
Geshe Dadul: It does not necessarily have to be monks he attempts to dedicate the merit of the act of offering
or nuns, although they would be preferable if they to the donors, but the Buddha negates it, saying that
were in good ethical standing with qualities of strong they will receive the merit of donating to Saccaka and
concentration and wisdom. Even lay practitioners, who Saccaka, of donating to the Buddha.

9 Particularly Karaṇīyametta Sutta (KN 1.9 / 5.8) and Ratana Sutta The third context occurs only once, in Cāpātherīgāthā
(KN 1.6 / 5.13).