The Journal of the Siam Society Vol. LXIV, Part 1-2, 1976 - Khamkoo

172 James B. Pruess
results assume the nature of intangible assets which influence the outcome
of an individual's future state or condition. Demerit (hap) results
from inappropriate actions and states of mind. The balance of merit
and demerit accruing to any individual eventually works itself out in
the future circumstances of the individual according to the immutable
principle of kamma.
Since merit is conceptualized by devotees as diffuse, intangible,
and indeterminate, the results from meritorious deeds are less sp_ecific
than the kinds of deeds themselves. Merit may thus be equated with
well-being and satisfaction. Merit is quantifiable only in termslof the
nature and frequency of meritorious actions, which may be reckoned in
order to calculate the probable merit to be received. The consequences
of merit are indeterminate, in that the timing and appearance of beneficial
results cannot be determined in advance by the performer of
meritorious actions. Finally, merit can be shared with or transferred to
others.
One form of merit-making is the act of veneration (namatsakan),
the expression of devout recognition and commemoration of meaningful
symbols in the religious tradition. Many rituals and ceremonies in
Theravada Buddhist Thailand begin with the recitation of a Pali chant
expressing veneration of the Three Gems: the Buddha (the teacher), the
Dhamma (the religious truths which the Buddha taught), and the Sangha
(the community of monks which transmits and best realizes the Buddha's
teachings). As will be seen below, veneration may also be directed
toward sacred objects such as Buddha-images or Buddha-relics. In all
cases, the performance of veneration promotes the devotee's access to
the merit-power stored in those objects to be venerated, a force which is
believed to effect favorable benefits for the devotee.
In Theravada Buddhist Thailand, there are two expressions used to
denote the concept of pilgrimage: kanpainamatsakan ("going forth to
bow the bead in veneration") and kanpaisawaengbun ("going forth in
search of merit). From the latter expression (which is more commonly
used in every-day speech) is derived the term which denotes the pilgrim
as "a person who seeks merit'' (phusawaengbun). Pilgrimage, as merit-