Buddhism meditation and morality on the asokan pillars

In his inscriptions upon the rock pillars, Asoka declared the supremacy of meditation over general morality. He said that for one to obtain merit, one must concentrate upon meditation. Although, at first glance, the Asokavadana seems to contradict this, in the end it supports the pillar's inscriptions. In the Asokavadana, Asoka makes a powerful argument for moral, and especially generous behavior; but underscoring that activity, is his understanding that one must attain mental superiority in order to achieve Nirvana. Instead of using morality to attain Nirvana, one is intended to use morality as a boost to the rebirth wherein one has the ability to properly meditate.

In the Pillar Edict VII< the inscription reads:

This inscription clearly demonstrates the necessity of meditation. Asoka points out the most important moral activity, that of abstention from violence and he says that even it is inferior to meditation and inadequate for real spiritual progression. Although there is no evidence in the pillars to support a theory that Asoka, himself, practiced meditation, he recognizes and advocates its importance to his subjects. In a typically parental way, he teaches people how to act-not by example, but rather by telling them what to do.

In the Asokavadana, a continuous theme of the inferiority of moral prescription underlies all other messages. Both in the rewards obtained by generosity and in the final desire of Asoka, it is clear that there are better things to be gained by meditation. It is also demonstrated, however, that in order to be in a position to meditate, one must first practice moral behavior. It is only in that way that one will be reborn in a meditative frame of mind.

Asoka's son, Kunala, is an example of how material generosity begets a life, which enables mediation. In his previous life, Kunala sees that a stupa of the Buddha Krakucchanda has been destroyed and he rebuilds it. The Asokavadana says:

Because he rebuilt the stupa of Krakucchanda, he, as a result of that act, was born into a prominent family. Because he rebuilt the image, he, as a result, became good looking. And because he made an earnest vow, he met and was worthy of his master Sakyamuni…and, as a result, he perceived the truths.

This is an example of how generosity and morality enable one to attain a lifestyle suitable to mediation. Although Kunala could not attain Nirvana in that lifetime, it was possible for him to become Kunala by his generosity in that previous life. Asoka's life is analogous to Kunala's previous life.

In Asoka's past life, he gave a gift of dirt to the Buddha with the intent of becoming a world-conquering monarch. The Asokavadana says, "The compassionate Sage immediately perceived the boy's character, and recognizing the sincerity of his resolve, he saw that the desired fruit would be attained because of his field of merit." At first, this appears to be proof of the wondrous benefits of generosity, or giving with a kind heart. In reality, however, the benefits accrued by Asoka are limited by his action. He has a worldly gift and, in return, he received a worldly reward. He did not attain spiritual enlightenment through his generosity, he accrued physical advancement. Since physical advancement is not the true goal of Buddhism, this gift is of questionable ultimate value. But the utilitarian value of the kingship does exist.

Asoka, as king, was then in a position to set himself up for ultimate spiritual gain. Although being a king is worthless (possibly harmful) to one's spiritual endeavors, it is as a king that Asoka proved his worthiness for a rebirth closer to Nirvana. His continuous generosity positioned him to have better goals in his next life. Of his vast generosity over his lifetime (equivalent to that of the greatest layman ever), in the Asokavadana, Asoka says:

With this gift, I do not seek the reward

of rebirth in Indra's abode or Brahma's world;

even less do I want the glory of kingship

That is unsteady as a choppy sea.

But because I gave it with faith,

I would obtain as the fruit of this gift

something that cannot be stolen,

that is honored by the aryas

and safe from agitation:

Sovereignty over the mind.

In this passage, Asoka shows that he does fit the mold of his pillars. He wishes to have sovereignty of the mind, which equates to mediation. He recognizes, however, that in his present life he was unable to accomplish this. Despite this recognition of his own inadequacies, he did not attempt to dissuade his people from meditation, but rather he encouraged it in his pillars and sought to be capable of it in his next life, according to the Asokavadana.

When dealing with the issue of meditation and moral behavior and their connection to "Dharma merit," the Asokavadana displays similar concerns to the Asokan pillars. Both emphasize the value of meditation and the necessity thereof in order to attain Nirvana. While both the pillars and the Asokavadana encourage generosity and morality, they both declare those values to be only a small part of the path to meditation. According to (or implied by) both sources, it is only when a meditative lifetime is lived that earning true merit becomes possible. And thereby, attainment of the final goal..