The Buddhist Community IOI
to put into practice some of its principles in his role as emperor.
Thus while his vision of Dhamma is not couched in narrow and
exclusively Buddhist terms it does appear to owe much to his
personal understanding of Buddhist teaching. Buddhist trqdition
claims Asoka as its own and many legends about his life are
recounted in the Asokiivadiina and the Sinhalese chronicles
(Dtpavaf!Isa and Mahiivaf!1sa).^41
Once a king has become involved in supporting the Sangha,
then the avenues are open not only for state interference in and
control of the affairs of the Sangha, but also _for the Sangha to
become involved in the affairs of the state and political intrigue.
The state may seek to justify its actions-including war-in the
name of support for the Buddha, Dharma, and Sangha; it may
seek to support the sections of the Sangha that it judges as
representing the true Dharma; the Sangha may connive in this,
with different factions appealing for state support. Thus an anci-
ent Sri Lankan chronicle, the Mahiivaf!Isa, seeks to justify
Dutthagamini's war against the Tamil king, Elara, as a victory for
Dharma; in medievalJapan rival gangs ofTendai 'monks' (some
armed) clashed in the struggle for political influence; in Tibet Sa-
skya Pal).<;lita's meeting with the Mongol Khan in 1249 paved the
way for a 'patron-priest' relationship (yon mchod) with political
overtones; in modern times Buddhism has been closely linked
to the legitimation of power in Sri Lanka and South-East Asia.^42
The spiritual life: the practice of 'meritorious action'
The heart of Buddhist spiritual life, whether lay or monastic, is
- pw:zya (Pali puiiiia ). This term is usually translated as 'merit' and
refers to certain significant kinds of action that are regarded as
auspicious and potent deeds. Essentially, merit is good 'karma'
(karman/kamma): wholesome (ku§ala!kusala) deeds which plant
seeds that bear fortunate and pleasant fruits, whether in this life
or lives to come, and thereby create conditions for further mer-
itorious action in the future.^43 These are the kinds of action that
conduce to the development of the qualities of the eightfold path.
Moreover it is making merit that binds the lay and monastic
