Palasa (Ill will)

     Palasa is a kind of dosa, ill will, which competes with superiors. A person cannot tolerate those who are superior to him in morality, concentration, knowledge, wealth, beauty or civility, so he competes with them saying "What's the difference between him and me?" This he says in spite of knowing that they are better than he is. But if he is sincerely mistaken that he has such qualities in him and competes with others, it cannot be called palasa.

     Soka (Sorrow)

     Soka means sorrow, domanassa-vedana, (mental factor of suffering) which will be discussed later on. The state of being unhappy on coming across unpleasant incidents, is called soka, sorrow. Wherever sorrow appears, hatred will also accompany it. Therefore sorrow should also be understood in conjunction with hatred. Sorrow arises frequently in the hearts of people nowadays. Sorrow arises due to the deaths of their relatives, due to loss of wealth, due to mishaps of their friends— all such sorrow is called soka.

     A Kind of Domanassa (Mental Suffering)

     There is also a kind of domanassa, (mental suffering) which is mistaken to be sorrow. One is at times anxious about health of dear ones; anxious about beloved ones not returning in due time after a journey; anxious about one's offspring in many ways. Such anxiety is not sorrow. Anxiety encoded in the thought, "They will be in trouble when I pass away," is not sorrow; it is merely domanassa (mental suffering).

     Can You Benefit From Sorrow or Anxiety?

     The above mentioned sorrow or anxiety are really uncomfortable states of mind; they endanger the mind, creating heartfelt sorrow and intense anxiety. They are painful forces and influences; one in no way gains anything from these. In reality they burn the heart and harm the mind without yielding a single benefit. Therefore a wise person will avoid great anxiety or sorrow with steadfast mindfulness (sati) and prepare beforehand to meet adverse situations. For example, parents who are anxious of the health of their children should take caution in nutrition, mode of travel, etc., in daily life. If unavoidable illness occurs, the only reasonable action is to call in a doctor, not to be unnecessarily anxious.

     If there is impending danger along a particular journey, parents should stop their children going on that journey. If they have to travel to such places, precautionary measures should be taken for them before hand. Parents should place a reliable person in charge of their children to protect them. Even after taking such safety measures and precautions for them, should the children meet danger or even death, for not following the guidance of parents, no sorrow should be shown; they deserve no sorrow or remorse at all. If parents still feel sorrow for the loss of their children despite adequate precaution, they are very foolish indeed. Indeed in this age many youngsters do not follow the discipline and guidance of their elders and most of them encounter great danger and harm. So, is it reasonable and proper to feel sorrow at these situations? Teachers and parents should ponder over these facts.

     Parideva (Weeping or Lamentation)

     Weeping or lamentation is called parideva. But at the root of these lamentations lie dosa and domanassa (mental pain). Most people feel sorrow and grief when they see the coining of the fall in status, office, fame, power, wealth, etc. They also feel downhearted, which is soka, a form of domanassa. When they cannot keep soka under control, there occurs the sound of weeping which is called parideva, lamentation. What people call 'the fire of parideva' is actually not the sound of weeping, but the burning of dosa and domanassa extreme enough to cause the sound of weeping occur.

     Can One Benefit From Weeping?

     Like anxiety, weeping also is useless without any benefit at all. As it is natural to cry over the sudden loss of relatives and loved ones, one should not blame them. Even the Venerable Ananda wept when the Buddha passed into Nibbana. But today quite a number of people are seen to weep aloud and show extreme distress to attract the pity of others. When one hears melancholic crying and grief, one also becomes sorrowful and all happiness fades.

     So, seeing the impact of grief and loud crying on others one should not do so. Loud weeping, in fact, displays one's lack of self-control. Therefore even if people should lament being overcome by grief, they should exercise self-control and try to wipe out the tears quickly. And people can conquer lament by taking the examples of noble persons who can restrain their intense grief and severe losses. And people can get consolation by means of wise sense of urgency (samvega), i.e., sense of weariness in the sufferings one is faced with.

     How the Bodhisatta Consoled Himself

     In one of their previous existences, the Bodhisatta and his spouse (the Yasodhara-to-be), after renouncing their immense wealth, became hermits and dwelled in a forest. The hermitess was very adorable, and her cheerful appearance won respect and admiration from all who saw her.

     After sometime in the forest, she became weak and ill because she had to eat raw fruits and alms-food instead of the tasty dishes she used to relish as a lay woman. She suffered from dysentery and was feeling very weak. The Bodhisatta helped her along till they came to the city gate. She was gently made to take rest in the road-side shed while the Bodhisatta went into the city for alms-round. She died before the hermit returned from the alms-round. When the townspeople saw the corpse in the roadside shed, they all lamented at her sudden demise though they were no relatives of her. Then they prepared to perform funeral rites.

     At that time, the Bodhisatta hermit returned from alms-round and saw the great and sudden loss. Instead of showing intense grief and weeping aloud, he just sat near his wife's corpse and ate his morning meal. He was calm and composed while others shed tears and wailed. After his meal he preached to them a suitable discourse to extinguish the fire of parideva burning fiercely in them.

     Mallika, Wife of General Bandhula

     Another interesting story is about Mallika, the wife of General Bandhula. This couple, during the reign of King Kosala, had sixteen twin (thirty two) sons. These sons, together with their followers, used to come to the palace for royal audience.

     Seeing their numerous followers, some ministers got envious and told the king made-up stories. They falsely informed the King that Bandhula and his sons would one day conspire against the king, who, lacking due intelligence and wisdom, believed in the slanders. So he ordered his men to trick Bandhula and his sons into a house and burn them alive. The king's men killed them all by setting the house ablaze.

     The next day, when Mallika was about to offer alms to the Venerable Sariputta and his follower bhikkhus, the bad news arrived. Mallika stayed composed and showed no sign of grief. Indeed the loss was really great, but she did not suffer from lament at all and carried on with her meritorious deed.

     Note: Of the above two instances, in the case of the Bodhisatta hermit, there is no wonder for his stoicism because he had been fulfilling progressive Paramis (Perfections) in his every existence. He already had ample moral maturity to control himself. But in the case of Mallika, people should emulate her noble ways. She was of the weaker sex, and yet controlled herself by the good thoughts of the meritorious deeds at hand. In our lives we have to face hundreds of problems although we could not live a hundred years. Therefore everyone should try to subdue pain and sorrow, grief and lamentation by all means. For example, when in the face of great sorrow, one should reason like this, "How complete is my fulfilment of Paramis (Perfections)?" A sorrowful experience should be taken as a test of one's Parami.

     Dukkha and Domanassa

     Physical suffering is called dukkha and mental suffering domanassa. Everyone feels the impact of earning a living, and other hardships related to it. These impacts cause physical suffering or weariness. In this world people moan " Oh! Dukkha! Dukkha!" whenever they suffer from physical pain. But it is possible to escape mental suffering whilst experiencing physical suffering. For example, during the countless lives while accumulating Paramis (Perfections), the Bodhisatta had experienced physical pain. He had to suffer physical suffering as Mahosadha and Vessantara. But he had a determination to deliver all kinds of beings from samsara. With great compassion and his resolution to achieve enlightenment, he had been free from mental pain.

     These mental suffering such as anxieties, depressions, disappointments and despair pertain to the mind and they are collectively termed domanassa. This is a kind of illness that inflicts the mind. Someone will react like this: "Oh, don't talk about this fellow, I don't want to hear! It gives me much pain." Such suffering commonly referred to as mental pain, may or may not be accompanied by physical suffering. In this world there are many persons who, although affluent and prosperous, abounding in material wealth, are suffering from mental pain called domanassa. This shows the truth of suffering as taught in the Dhammacakka Sutta which declares "Yam piccham na labhati, tampi dukkham"—suffering due to not getting what one wants as well as not wanting what one gets. Actually this mental suffering is more intense, more severe than physical pain. Thus even a person living a luxurious life cannot endure mental suffering. He would leave his big luxurious house and all his property, and move to a small hut to live happily with the one he loves. He can endure physical poverty but not the pain of mental suffering, that is, separation from his loved one.

     Indeed, there are many ways to overcome sorrow, depression, anxiety or disappointments in life and keep oneself in a happy state. But we can be sure that these ways of adapting oneself to changing circumstances are not easy to follow for the not so wise. In a nutshell, people should be far-sighted and plan ahead for the future. And one must be diligent and industrious in carrying out one's plans. Yet, if there be failures and disappointments despite one's efforts, one should not despair. These are due to the effects of bad Kamma. (Try again with more vigour for, should one really strive hard, one can become even a Fully-Enlightened One.) It is important that one should maintain one's integrity and remain calm and composed in the face of the ups and downs of life, known as Lokadhammas, which are eight in number.

1. Labha = Acquiring wealth, requisites, etc.,
2. Alabha = Not acquiring wealth, requisites, etc.,
3. Yasa = Having followers,
4. Ayasa = Not having followers,
5. Ninda = Being blamed,
6. Pasamsa = Being praised,
7. Sukha = Happiness,
8. Dukkha = Suffering.

     These are four good and four bad circumstances in life. When you encounter the four good conditions, you must not be elated and proud. When you encounter the other four you must not be distressed. If you feel either elated or distressed, you are getting perturbed, you, are being tossed about in the sea of worldly storms. Those who are emotionally unstable and easily moved from a state of elation to one of depression are the victims of domanasa. Those who want to get mental peace in the ups and downs of life must have a steadfast mind.

     Labha and Alabha

     Everyone should honestly earn a living and work for material gain by lawful means. In doing so, one may accumulate wealth, which should not be the cause to be elated or boastful. On the other hand some people, while earning a livelihood, encounter material loss, and get poorer and poorer. In such a case one must not cry over it; instead, one must remain composed and calm. It must be understood that even a king may have to give up his sceptre and crown, bringing the country into servitude. Therefore, one should build up fortitude to remain calm and composed under the stress of vicissitudes of life.

     Yasa and Ayasa

     Teachers, leaders and great men ought to have a retinue of followers. As a fence protects a building it encloses, so followers usually protect their leaders and render service to them. In turn, leaders should reward their followers. Generosity brings in a large number of followers; and they should be treated with due respect. Leaders must have the good will to enhance the life of the followers. Even servants and menials should be treated like co-workers and friends. As a result they will give full protection and good service. If, in spite of one's goodwill, one has few or no followers, there is no need to be worried. On the other hand, when one is surrounded by many followers one should not be conceited and haughty.

     Fame is an asset not only in this one life but also in the future lives. Great and noble tasks can be accomplished only by persons of great fame and quality. A saying goes. Gunavante passanti jana—People revere persons of rank and status." Everyone should cultivate wisdom, intelligence and perseverance to attain great fame. One should not be conceited for one's fame; nor should one be depressed for not being famous.

     Ninda and Pasamsa

     Envious and jealous persons and fault-finders are in abundance everywhere. In this life, therefore, it is very difficult to be praised and very easy to be blamed. Nevertheless one should try to live righteously by means of mindfulness. No one is immune from blame. Even the bull created by Sakka, King of Devas, was blamed for the softness of its dung. So there is a saying, "Hate sees only faults; love sees only praise; fondness leads to trust." In this life ill will is prolific and fault-finders are abound.

     But those who blame others should ask themselves "Are we free from faults? Are we flawless?" No one is flawless like the Bodhisatta Mahosadha, King Vessantara, Venerable Kassapa, Venerable Sariputta, or Venerable Ananda. In the case of women they are far from being faultless like Amara, Kinnari, Maddi, and Sambula, the four exemplary ladies.

     In a village, a young boy told his father that a neighbour falters in speech. He stuttered: "Oh father! Our neighbour . . . ah.. . .ah, has..... has..... fal....ter....ing.. spe.. .ech. He was probably oblivious of the fact that he himself had the same defect.

     Some fault-finders cover up their own faults and conceal their shortcomings. They are hypocrites who do steal but pretend to be innocent, like a wily cat.

     Sometimes, due to envy and jealousy, people blame others but usually they emulate their ways. Gossips slander a young girl when a young man frequently visits her but these gossips actually want the young man to visit them.

     Such are the ways of the world. It is only natural to come across the eight vicissitudes already mentioned. A victim of slander may not be as blameworthy as critics make out to be. Sometimes a trivial fault may be exaggerated. So it is best to appraise one's fault by oneself in the light of ottappa (moral fear) and hiri (moral shame).

     Those who are afraid of ghosts dare not go into the dark; when they do, they might see a tree-stump and yell "Ghost! Ghost!" Since their minds entertain the fear of ghosts constantly, they imagine that ghosts are chasing them.

     Some people are too much preoccupied with the possible onset of blame so much so that fear plays a dominant part in their lives. In the Samyutta Nikaya, the Buddha said, "One who is too overcome by fear of criticism is like a deer that startles and takes flight at the slightest sound; he is one who is timid, faint-hearted and irresolute." People too overcome by fear have nothing to gain. They only encourage critics and fault-finders. The timid make easy prey for fault-finders.

     On the other hand, criticisms. comments and condemnations are in a way signs of fame: nobody cares to talk of little-known persons. People take notice of only the prominent. For example, the tallest tree is most subject to the impact of strong winds. As you soar higher and higher in society, you are more and more liable to face the eight Lokadhammas, vicissitudes. Therefore you should be indifferent to them bearing in mind that such things are the signs of your fame and success.

     Just ask yourself: "How steadfast am I?" Only then will you be able to withstand unjust condemnations and false comments with equanimity. And you must try to live a faultless life.

     Just as you ought to be indifferent to blame, you should also be unmoved in the face of praise. You should not be elated by praise. You must be aware that benefits are the fruits of good work or good deeds. Continue to nurture metta (loving-kindness); and share merits thus: "May others receive recognition like me! May they enjoy praises like me!"

     Summing up, among the eight worldly circumstances, four are desirable and others undesirable. Since time immemorial all sentient beings had done good and bad deeds in countless past lives, they all will have good and bad effects, or ups and downs, in this life. Situations desirable and undesirable are periodic phases of life. Unflinching, try to withstand the ups and downs and sail across the ocean of samsara through storms and winds towards the peaceful Shore of Nibbana where all sufferings cease.

     For example, captains of ocean-going vessels cannot always expect calm and smooth seas in their voyages. They are bound to encounter rough seas, turbulent winds and storms, or rolling waves that may even endanger their ships. Under such circumstances, skilful captains use their intelligence and industry to steer their ships through perilous seas and storms to drop anchor at a safe haven.

     Katatta nanakammanam, itthanitthepi agate,

     Yoniso tittham sandhaya, tareyya naviko yatha.

     Due to deeds of good and bad kamma in past existences, we encounter situations both desirable and undesirable. Come what may, we must be like the captain of a ship; with confidence, zeal and skill, we must face storms and gales and overcome difficulties and dangers. We must be unmoved by the eight worldly conditions to steer straight to drop anchor at the Port of Nibbana.

     Maxim: It is natural for everyone to face the eight worldly conditions. We should try to practise mental concentration and nurture a stoical mind.

     Upayasa (Intense Anger)

     When one comes across material losses, death of loved ones, downfalls or failures, there arises upavasa. intense anger. It means extreme wrath. Ordinary anger leads to violence or even killing, while upayasa gives you superlative anxiety and ire. The flame of anxiety and fury in the heart boil the blood circulating in the body. So a person with intense anger will get lapses or fits, or even lose consciousness.

     On the demise of a loved one, a person weeps aloud. This is parideva. When parideva intensifies, he can no longer wail; he will get fits and fall unconscious. But upayasa is even more intense than parideva. Anxiety, soka, is like hot oil in a frying pan. Parideva is like the boiling over of the heated oil. Upayasa is like the complete burning and evaporation of the remaining oil.

     Upayasa effects persons who have weak minds and those who depend too much on others. The weaker sex is more prone to suffer from upayasa. Feminine mind and physique are not as strong as the masculine and are often inclined to depend on others due to inadequate wisdom and knowledge concerning strengthening of mind. They easily suffer from soka and parideva which overwhelms their subtle physique easily and develop into the state of upayasa. This in turn causes one to faint.

     Even males, when they are physically weak, cannot withstand excessive anxieties. Therefore one needs nutritious food to be physically strong and to bravely face the sufferings arising from upayasa. Every one should first extinguish soka and parideva quickly. Only then will they not pass on to upayasa. (Methods to extinguish soka and parideva have been mentioned earlier.)

Here ends what needs be said about Dosa.


9. Issa (Envy)

     When one hears about or meets an individual superior to one in beauty, wealth, education or morality one often feels envious. This unwholesome thought is issa (envy). There are many who do not appreciate good tidings of others. They would comment "All birds are as beautiful as owls", "Such rabbits are found in every bush". These condemnations and comments grow out of issa. [People in country folk in their envious state of mind, say, "Similar toddy shells can be found under every toddy palm".]

     There are proverbs which say, "Envy arises when someone excels you. Having similar objectives breeds hostility." Envy mostly exists in workers who feel inferior to co-workers. Especially persons of same rank or status are affected by envy. For example, a fish-paste monger does not usually feel or show envy to a jeweller. But among fish-paste sellers and among jewellers, being subject to competition, there are many who feel or show envy towards one another. So also among bhikkhus envy can arise. Even some preachers and abbots are not free from slandering and envy.

     By feeling envious and by fabricating slander, one only ruins oneself because the wise condemn one as a worthless person. And the envious shall fall into woeful abodes in samsara, whereas the envied will not be affected at all. Since issa is an unwholesome (akusala) mental factor, everyone should abhor and eliminate it.

     Hogs and the Emerald Cave

     Once upon a time, a big lion has his den in an emerald cave in the Himalayas. Near this cave lived a herd of hogs; and they live in constant fear of the fierce lion. They blamed the emerald glow of the cave for their woe. So they first rolled about in a muddy lake and rubbed the emerald cave with mud. However, the emerald cave grew more and more radiant and shiny. Likewise, those who slander, envy and belittle others, actually get opposite consequences. Only they themselves will suffer from hardship while the others are propelled further into prosperity.

     Attukkamsana and Paravambhana

     Attukamsana means praising one's own self either in speech or writing (atta self + ukkamsana elevate, praise). Paravambhana means belittling or down-grading others (para others + vambhana =down-grading, belittling; denunciation).

     In the case of attukkamsana people will feel mana (vainly proud) and lobha (naively pleased) of their status.

     In the case of paravambhana, issa (envy) and dosa (hatred) will burgeon.

     Ostentation

     Some people proclaim their ability in a boastful manner. They would say they are learned and well-versed, that they are wealthy, that their relatives hold high positions, that they are academically highly qualified, that they excel others, etc. They might also say that although they now are in low positions, once they were the cream of society. Even some monks say that they are powerful, dignified, have wealthy donors, pass many religious examinations, preach and teach well, can make gold and silver by alchemy, etc. Thus many persons are fond of making ostentatious statements whether true or false; the ignorant may perhaps be taken in by such pretensions whilst the wise will surely not. In both speech and writing, one should abstain from atthukkamsana with sati (mindfulness)

     Timely Proclamation

     However, there are opportune occasions when you should proclaim your ability and virtue, with a view to gain due respect for the work you are occupied with, for your words and your ideas. Otherwise, people may look down upon you for not grasping the true situation. This is not mana (conceit), but a timely plan that befits the occasion.

     Blame

     Some people heap blames on others when they write criticisms or comments in print-media due to lack of sati ( mindfulness). This is malicious practice because someone is unjustly hurt through it. On the other hand if it is essential to criticise, you should do so and give right information to others. When it is mandatory to expose evil people, blame and criticism are of course necessary. Bad people deserve blame and the public should be told the truth to avoid misunderstanding. But you should blame and criticise cautiously, with supporting proofs and reliable evidences when you pit yourself against a personage, highly regarded by people.

     Once a devotee who has donated the monastery, and his wife used to hold the abbot in very high esteem. One day the devotee, by chance, saw the abbot himself frying eggs for an evening meal. So he told his wife the abbot's singular behaviour. But as his wife had great faith in the abbot, she did not believe his words. She thought her husband had lost his mind. She told her neighbours so and jeered at her husband. So her husband had to remain in silence. At bedtime he repeated the news and still his wife would not believe him. So he had to take back his words lest his wife should again proclaim him mad.

     A true, factual blame may get bad response from others because of inappropriate time, circumstance, place, etc. Therefore it is important that you launch your blame according to time and circumstance, accompanied by supporting evidence. But it is also important to tell unpleasant truths about really evil persons to your close friends and relatives whether they believe you or not when a timely warning is necessary and blame is justified.

10. Macchariya (Jealousy, Selfishness)

     Jealousy or selfishness, an unwholesome metal factor, is called macchariya. Nowadays some persons are reluctant to give to others or to practise dana. This is mistaken to be macchariya. But actually macchariya means wishing other persons to get nothing. Those with macchariya are jealous of others. They do not want to see others acquiring wealth. Stinginess is just attachment to money and property, and is merely lobha (greed). In the case of macchariya it means a jealous outlook, not wanting others having promotion, money, fame, beauty, etc. In the Pitaka mention is made of five kinds of macchariya:

     1. Avasa-macchariya: Macchariya concerning houses, dwellings, monasteries, schools, beds, etc. In the case of monks, some do not want visiting monks to reside in the monasteries they came to possess. But preventing bad monks entering their places does not amount to macchariya. The act of selfishly preventing others from getting something is macchariya. Those monks who have avasa-macchariya will be reborn in their very abode as a peta (hungry ghost) or reborn in niraya (hell).

     2. Kula-macchariya: Macchariya as regards donors and relatives, etc. Some monks do not want to let their regular donors to support other monks except themselves. But to prevent evil monks making acquaintance with one's friends and relatives is not kula-maccharzya. because evil monks can contaminate their faith and morals. Kula-macchariya, jealousy, burns the viscera when one sees one's relatives in the company of other people, causing internal haemorrhage and diarrhoea. Or such a person will be in impecunious circumstances in the next existence.

     3. Labha-macchariya: Macchariya based on material gain. There are people who do not want anyone to prosper except themselves. Such ill will is labha macchariya. But to prevent bad monks from getting requisites which they will put to improper use and to wish good monks to receive them are not labha macchariya. Those who have labha-macchariya will be reborn in filthy hell and will have to eat filth.

     4. Vanna-macchariya: Macchariya based on beauty or fame. A person who has this form of jealousy does not want others to be more beautiful or more famous than himself or herself. Such a person becomes an ugly person in forthcoming existences in samsara. He also will be denied of fame.

     5. Dhamma-macchariya: Macchariya based on learning, education, or knowledge. Thus a person who will not impart knowledge or information to others is guilty of dhamma-macchariya. Such people fear that others may excel them in learning and refuse to answer questions. They do not teach others willingly. But to deny teaching malicious persons who will misuse knowledge does not amount to dhamma-macchariya because such persons will ruin the Buddha's Teaching. He who feels dhamma-macchariya will be reborn a dumb person or an idiot. After he dies he will suffer in the hell of burning ash.

     Points To Be Considered

     Regarding the five kinds of macchariya, considerations should be made as to who will be most exposed to these evil attitudes. Most probably monks and nuns who depend on alms for their sustenance are most liable to accommodate these evil traits. In the case of lay people too, macchariya arises when they do not wish others to acquire better house or land, when they wish to be more wealthy and beautiful, to excel others in power, status, knowledge, wisdom, and so forth. Such jealousy is called macchariya. But the sufferer with regard to macchariya is the jealous person and not the victim. Such persons expose themselves as possessing a foul mind. When they die they are reborn as petas (hungry ghosts). Therefore, everyone should totally and completely annihilate macchariya so as not to fall into woeful abodes.

11. Kukkucca (Remorse)

     When a bad deed has been done, it is usually followed by kukkucca (remorse). Remorse occurs as a result of bad deeds. It is repentance over wrong things done and right things neglected. So there are two kinds of remorse.

     Repentance of Four Rich Youths

     There is a well-known phrase Du-Sa-Na-So which are the four syllables uttered by each of the four rich lads. They were very rich young men, yet they did not perform any meritorious deeds; they did only unwholesome deeds. For example, they transgressed moral precepts and engaged in sexual misconduct. As a consequence when they died they fell into Lohakumbhi niraya (hell of hot molten metal) for sixty thousand years. As they floated upwards in the molten metal for a short moment, they tried to speak of their repentance for their wrong deeds. But each one could utter only one syllable because of their great pain. They uttered "Du," "Sa", "Na" and "So" respectively.

     What They Wanted to Say Were:

     "In my past life I was born of a rich family. But I did not follow the way of merit. Instead, I had engaged in sexual misconduct."

     He felt intense remorse for his evil deeds. But he could utter only "Du" and sank to the bottom of the infernal cauldron. This man repented for having not done good deeds.

     The other wished to say: "Painful consequences seem to be endless. I had done evil deeds as a human being". But he could not complete his sentence. He uttered only one word "Na". This man repented for having done unwholesome deeds.

     The painful consequences of bad deeds do not wait to materialise in the future existences as in the case of the four rich lads who said, "Du", "Sa", Na" and "So". In the present life too the doers of bad deeds will be gnawed away by thoughts of their evil deeds. They will feel as if their bodies are burning to the extent that they perspire profusely.

     Don't Leave Room For Remorse

     Regrets over past wrong deeds will not expel your worries. Regret or remorse will not deliver you from painful consequences. Such repentance will only serve to develop kukkucca, another form of unwholesome mental state. The correct way to overcome remorse is to avoid doing evil deeds again, to make a firm resolution to refrain from akusala, evil action. If the evil deeds are not too serious, you will escape their evil results by virtue of your restraint, as taught by the Buddha in the Mahavagga Samyutta.

     Strive Hard While There Is Ample Time

     Everyone has to acquire education, wealth, and merit according to ability and skill. For such acquisition, opportunities and time are available only when one is young. If he has squandered away the good opportunities and time, he will come to wreck and ruin. There is a saying, "Strike while the iron is hot." The country folk say, "Sow the seeds when there is rain". If the rainy season is gone you cannot plough the fields and sow seeds and so you fail to harvest the grains.

     Even if you realise too late that you have not done meritorious deeds, you should not lament for it. It is never too late to mend. Belated mindfulness is better than total neglect.

     There is the story of an executioner who carried out death penalties during the time of the Buddha. He served the king in this way until old age when he was unable to discharge his duty and resigned from his office. The Venerable Sariputta happened to meet him when he was close to death and preached the Noble Dhamma to him. But the old man could not concentrate on the Dhamma because there was too much a contrast between what unwholesome deeds he did and the Noble Dhamma he was hearing.

     Knowing the true situation, the Venerable Sariputta asked, "Did you execute the condemned criminals on your own will or by the orders of the king?" He replied: "I had to carry out the commands of the king. I did not kill them on my own will". Then the Venerable Sariputta said, "If so, is there offence?" and continued his preaching. The old man began to think that he seemed to be free from guilt and his mind became calm. While listening to the Dhamma, he reached the stage of Culasotapanna (a Junior Stream-winner) and he was reborn in the celestial plane (Deva Loka) after his death.

     (According to the Dhamma, actually, both he and the king were guilty of these executions even if he was carrying out the orders of the king. But the Venerable Sariputta, in order to calm him and create a clear mind to attend to his teaching, used a good strategy to ask questions that seemed to make him innocent.)

     Note: The old executioner, admittedly, had taken many lives. But the Venerable Sariputta had asked helpful questions to extinguish kukkucca (remorse). When remorse disappeared the old man was able to concentrate his mind on the true Dhamma attentively and was reborn in the abode of celestial beings. Taking lessons from this story, people should not regret for the evil deeds they have done and the wholesome deeds they have not done, but try not to let fresh unwholesome kamma to arise, and make effort to perform good deeds from the time they come to know of this fact.

12. Thina (Sloth) and 13. Middha (Torpor)

     Thina means sluggishness of mind and body, and middha means torpor or dullness of mind and body. These two mental factors arise together. They deprive one of zeal and vitality, inducing laziness as can be seen in a person about to fall asleep or in one dozing off while listening to a sermon.

     But not every sleepiness is thina-middha. Some times, due to overwork and bodily weariness, one becomes sleepy. Even an Arahant may feel sleepy, just as a plant wilts and shrivels under the burning heat of the sun.

     Note that only the sluggishness, inertia and torpidity of citta and cetasikas in various activities are described as thina-middha. Nowadays, those who are lazy and unwilling to work are said to be under the influence of thina-middha.

14. Vicikiccha (Doubt, Scepticism)

     Vicikiccha is doubt or scepticism on the Buddha, the Dhamma, and the Samgha. It is wavering between belief and disbelief. Examples of sceptical doubts are: 1. Is there the Omniscient Buddha? 2. Can one attain Nibbana if one follows the Eightfold Path? 3. Is he a bhikkhu of good conduct? (In spite of seeing a bhikkhu of good conduct.) 4. Can we get any benefits from observing wholesome moral precepts? 5. Do we have past existences? Or are we created in this life by an Eternal God? 6. Are there future lives? Is death the termination of everything? 7. Can one's moral and immoral deeds influence the forthcoming series of khandas? (Doubt about kamma.) 8. Can one enjoy the consequences of good deeds? (Doubt about results of kamma.) 9. Is it true that due to avijja (ignorance) there arise sankharas, volitional actions or mental formations? (Doubt about Paticcasamuppada, the Law of Dependent Origination).

     Therefore only scepticism about the Buddha and so on should be understood as vicikiccha.

     Doubts Which Are Not Vicikiccha

     Doubts in the meaning of words and sentences, or doubts as to which route to follow on a journey, etc., do not constitute vicikiccha. Even Arahants sometimes have doubts on the meaning of Vinaya Rules, whether such an act is in accordance with the Vinaya or not. In this case it is not vicikiccha. It simply is conjecturing or discursive thinking, vitakka. Only scepticism on the Buddha, the Dhamma and the Samgha amounts to vicikiccha.

     When scepticism or doubts arise they should be dispelled by asking the learned. Only then can there be complete faith and reverence in the Three Jewels.

Conclusion

     This chapter has dealt with the akusala cetasikas. (unwholesome mental factors) that contaminate the mind. The akusala cetasikas are present in the stream of consciousness of everyone. We often hear or see the evil power of greed, hatred, pride, etc. The whole world, due to akusala mental factors, is full of turmoil and atrocities. We even come across such evils ourselves.

     By virtue of my efforts to clarify the nature of bad cetasikas that soil the mind, may I be able to lessen the forces of unwholesome mental factors in my own self.

     May my associates and acquaintances irrespective of age or status, be able to cultivate good minds! May readers of this book nurture good minds, good attitudes and good thoughts.

     Due to my exposition of unwholesome mental factors I hope many people will change their minds (attitudes) from bad to good. May I be able to get rid of all unwholesome mental factors, the evils, the impurities in forthcoming existences. May my acquaintances be able to cultivate good minds and realise Nibbana in the shortest possible time.

Here ends the chapter on Akusala Cetasikas called

Unwholesome Mental Factors


CHAPTER THREE

On Kusala Cetasikas, Wholesome Mental Factors

     In this chapter kusala cetasikas, wholesome mental factors, will be dealt with. The following mental factors are those that make consciousness wholesome:

1. Saddha faith, confidence,
2. Sati mindfulness, awareness.
3. Hiri moral shame,
4. Ottappa moral fear or dread,
5. Alobha non-greed, generosity,
6. Adosa non-hatred, good will,
7. Amoha non-delusion, wisdom,
8. Metta loving-kindness,
9. Karuna compassion,
10. Mudita sympathetic joy,
11. Upekkha equanimity,
12. Sammavaca right speech,
13. Sammakammanta right action,
14. Samma-ajiva right livelihood.

     These fourteen good mental factors enhance the mind to be pure and wholesome.

1. Saddha (Faith)

     It you believe what is logical you will develop saddha (faith). It has two characteristics, belief and clarity of mind.

     Belief

     Wrong belief rejects the truth of kamma and its results, the truth of existence of the past and the future lives, the Omniscience of the Buddha, a human personage, who knows all these truths, his Teachings, the Dhamma and his disciples, the Samgha. Such rejections are total disbelief which is different from vicikiccha. the sceptical doubt with partial acceptance.

     Here faith ( saddha) means belief in kamma and its results. Saddha is also called "Saddhadhimokkha", decision based on full faith. Thus, only faith in things of real nature is called real saddha, a wholesome mental factor.

     Clarity of Mind

     The second characteristic of saddha is clarity of mind. While giving alms or observing precepts, or meditating, one's mind becomes filled with faith and clear. Just as a ruby of the Universal Monarch, when put in muddy water, will cause the impurities and sediments to sink and make the water to become crystal clear, so also saddha will eliminate all doubts, scepticism, and other mental defilements and purify the mind. Such is the characteristic of saddha.

     Even children and some pet animals, even though they cannot understand the first characteristic of saddha, will perform good deeds in emulation of their elders and teachers. So they will pay homage to the Three Jewels of Buddhism (Ti-ratana), offer alms, and do service to others. While doing such good deeds they enjoy the fruits of the second characteristic, clarity of mind. Even unbelievers sometimes do acts of generosity such as donations to social services like hospitals, orphanages, homes for the aged. etc.. and enjoy clarity of mind.

     Please study about true saddha in detail in the chapter on carita where saddha-carita is further explained.

     False Faith

     True faith consists of purity of mind and belief in the truth of Dhamma. But there are also false beliefs in the world. For example, some unscrupulous persons may proclaim that a Buddha statue or a pagoda is emanating radiance in order to lure people to give donations. People who are made to believe in bogus sacred relics, heretics who believe in their erroneous doctrines, etc., do not have true faith. They are just misled due to their ignorance, stupidity, naivety or simplicity, and this is to be categorised as delusion (moha) which is an unwholesome mental factor (akusala cetasika).

     People who have faith in good orators, or in monks and hermits with elegant appearance and pleasant voices who can dispense good magic, charms, or medicines, are not true believers. This is delusion (moha) based on lust and intimacy. Such false faiths are classified in the books as muddhappassana, deluded devotion.

     Yo balavatiya saddhaya samannagato avisadanano, so muddhappasanno hoti na avecca pasanno; tatha hi avatthusamin pasidati, seyyathapi titthiya. (Ekanipata Anguttara Tika)

     A Note of Warning

     Today, the world is abound with liars and swindlers. In some religions new and singular doctrines are affluent; in Buddhism also some impersonators invent novel doctrines, new modes of meditation and mystic medicine to trick ignorant devotees and naive persons. When people give alms and money to such liars, such cheats, their acts stem from lust and delusion, not genuine faith. Because wise persons do not care to go against these tricksters, they become more and more popular day by day.

     Nowadays, women often take the leading role in matters relating to charity and religious rituals, without pondering whether this is appropriate or not. One must not believe blindly. Careful reasoning should precede faith and devotion. So everyone should endeavour to better their knowledge in religious affairs, including female devotees.

     Confusion Between Faith and Love

     Today even virtuous persons confuse faith with love or affection. Many a devotee will revere Dhamma teachers with pleasant voices and personalities who give good instructions. If they respect and honour them only for their good ethical conduct, it is saddha (faith). But if they become attached to such teachers like their own relatives it is mixture of faith and love.

     In Gotama Buddha's time, disciples such as the Venerable Vakkali, and Minister Channa not only revered the Buddha but also loved him personally. So although faith was present in their hearts, there also was attachment (samyojana) which is unwholesome.

     Some people accept doctrines and instructions through personal attachment; such attachments some times can promote knowledge and wisdom and enhance fulfilment of Paramis (Perfections). If wholesome mental factors are cultivated on account of personal attachments, then it is beneficial.

     In the Patthana it is said, "Akusalo dhammo kusalassa dhammassa upanissayapaccayena paccayo. Unwholesome mental states support the wholesome mental states by way of Natural Decisive Support Condition (a particular Patthana condition)."

     So even small unwholesome attachments can lead to good states of mind. In this view, teachers and preachers should teach the Dhamma with sincerity and goodwill to promote such developments. And disciples and devotees, on their part, should properly practise what is taught, so as to get beneficial results.

2. Sati (Mindfulness)

     Recollecting, remembering or heedfulness are definitive terms for mindfulness which is known as sati in Pali. There are various forms of sati. For example, one recalls the meritorious deeds performed in the past: one listens attentively so that one can remember the Dhamma discourses. While meditating. one concentrates deeply not to lose the object of meditation. Such is the nature of sati.

     Sometimes you look forward to meritorious deeds to be done tomorrow or in the future. You take care to observe sila (moral precepts) and not to breach any precepts. You are mindful to restrain the arising of greed, anger, pride and ignorance. You recall the counsels of your teachers. Only such forms of mindfulness concerning wholesome matters are called sati (mindfulness). Such true mindfulness is also called appamada, non-remissness, watchfulness, vigilance. Therefore when a bhikkhu administers precepts to lay devotees, he always reminds them to observe sila diligently with due mindfulness. He reminds them thus at the end of giving precepts: "Appamadena sampadetha =Accomplish the meritorious deeds with non-negligence or diligence." The Buddha also taught thus: "Satin ca khvaham bhikkhave sabbatthikam vadami." "O Bhikkhus, I declare mindful ness to be essential in every act." Though there may be instances of being overfaithful, there can never be over- mindfulness. When the Buddha was about to enter Parinibbana, he said: "Appamadena sampadetha."

     Mere Remembrance is not Sati

     When a person remembers his relatives, when lovers yearn for one another, when friends remember to keep appointments, when one recalls some precious moments. etc., all such remembrances have the nature of attachment (tanha). When one remembers to take revenge for injuries done to one, when one keeps in mind atrocious plans, when one pays heed to possible dangers that may befall en route to a destination; such cases reveal hatred (dosa) as the base. Any form of the aforesaid mental factors, being accompanied by attachment or hatred, cannot be classified as true mindfulness (sati).

     The above are the examples of "sanna", memory, minding or vitakka (purposeful thinking); they are not to be mistaken for sati. The natures of sanna and vitakka will be explained in the chapters to come.

     3. Hiri (Moral Shame) and Ottappa (Moral Fear)

     To feel ashamed to do evil is hiri; dread or fear to do evil is ottappa. Hiri is evident in those who value their honour and dignity. Ottappa is evident in those who respect their parents, teachers, friends and relatives.

     Further clarification is as follows:

     When one reasons; "I belong to a good family. So, I should not indulge in unwholesome deeds, nor earn my living as a fisherman or as a hunter." Thus he feels ashamed to resort to indecent livelihood and maintains the honour of his family or clan.

     The educated will reason thus: We are learned persons; we should feel ashamed of unwholesome acts of doing bad deeds. We must refrain from killing, stealing. etc."

     The aged will reason thus; "We are old, and ought to be mature and wise. If we commit evil we will come into shameful situations."

     These three instances show the dominance of hiri, a wholesome mental factor, in those who value their honour and dignity.

     Those who are considerate of others will reason: "If I do evil, my parents, friends, relatives, and teachers will be blamed because of me. Therefore I will not do any evil. I will avoid misdeeds." This is a fine example of ottappa. So a person acquires hiri and ottappa by means of sympathetic considerations for others and by upholding the honour and dignity of his close acquaintances. But if you have no sympathetic consideration for your family, teachers, etc., you lack both hiri and ottappa and you will do many evil deeds in your life.

     Hiri and ottappa protect you from immorality putting restraints on sons from misconduct with mothers as well as on brothers from committing sin with sisters. They are regarded, therefore, as two great guardians of the world - Lokapala Dhamma, protecting you from immorality. So they are pure and wholesome ideals, known also as "Sukka Dhamma". These two Dhammas keep human beings in moral discipline and moral restraint that distinguish them from animals.

     Without hiri and ottappa, mankind will sink into evil depths. and be reduced to the state of animals. Today many people are void of moral shame and moral dread so that they dress, eat and behave indecently. If this moral decay continues to proliferate, the world will soon end in complete ruin. For mankind will then turn into animals.

     False Hiri and Ottappa

     Although moral shame and moral fear are wholesome mental factors (kusala cetasika) there also are false ones. Shame or fear to do evil deeds, abstinence from evil actions (duccarita) are due to true hiri and true ottappa. Shame and dread to keep Uposatha observance, to visit pagodas and monasteries, to listen to Dhamma talks, to speak in public, to do manual labour (not being ashamed of being unemployed and starving to death), or boy meeting girl, etc., are false hiri and ottappa. In fact they are pretensions and vain pride. According to Abhidhamma they all are collectively taken as a form of "tanha".

     Four Cases Where Shame Should be Discarded

     In the books mention is made of four cases where one should discard shame: (1) in trade and commerce; (2) in learning under a competent teacher; (3) in partaking of food, and (4) in making love.

     These cases are mentioned to emphasise the point that one should be bold doing something of benefit. No commitment is made on whether they are moral or immoral.

     Other instances of hiri and ottappa are fear of courts and judges, reluctance to visit the lavatory while travelling, fear of dogs, fear of ghosts, fear of unknown places, fear of opposite sex, fear of elders and parents, fear of speaking in the presence of elders, etc. These are not genuine fear or shame. Indeed they are mere lack of nerve or confidence, a collection of unwholesome (akusala) states propelled by domanassa.

     The Middle Way

     The above explanation will clarify the fact that only genuine shame and fear are to be cultivated. There should neither be shame nor fear doing deeds that are not unwholesome. But this does not mean one must be reckless and bold in every case. Recklessness leads to disrespect for elders, anger, hatred and conceit. While moral courage and fearlessness are to be praised, recklessness and disrespect are to be blamed.

     Fruitless boldness, disrespect and vain courage are undesirable; one should be bold and fearless only in doing good deeds. Excess of shame and fear are equally undesirable. There is a middle path for all to follow. One is not to be fearless in circumstances that one should have fear; and one should fear evil deeds.

     The Buddha said "Most people fear what should not be feared and become fearless of what should be feared". Abhayitabbe bhayanti, bhayitabbe na bhayare.

5. Alobha (Non-greed)

     Not wanting is alobha. It is non-attachment to things, and is the opposite of greed, or wanting something; lobha and alobha are just like fire and water. Whereas lobha wants things, alobha does not want anything at all because its nature is non-greed, generosity, charity. In daily life too we may notice the contrasting behaviour of a greedy man and a contented man.

     A Greedy Bhikkhu

     A greedy monk is always after alms and offerings. Therefore he preaches persuasive sermons for the sake of getting offerings. When he gets some, he is very much attached to them and does not think of giving them away in charity. He even becomes conceited and thinks highly of his gains. But he does not know that he is degrading himself by having to be nice and polite to potential donors.

     A Greedy Man

     A greedy man is not much different from a greedy monk. He seeks wealth by hook or by crook because his mind is overcome by greed. He is not satisfied with whatever he has gained. Being greedy, he is always after amassing more and more wealth. He would say: "This is mine, that is mine. I own this and I own that. This is my property." When he dies, he will be reborn in the realm of miserable ghosts (petas). His greed will push him down to apayas, the woeful planes. Such are the evils of greed.

     A Greedless Bhikkhu

     A greedless bhikkhu will have no attachment to material gains. When he gets offerings he will not feel proud as he well understands that alms and offerings come from the goodwill of donors and well-wishers. Let alone a bhikkhu who is the disciple of the Buddha, even a lay person will be ashamed of clinging to alms and offerings. A virtuous person is never greedy; instead he is generous and charitable. Likewise, a greedless bhikkhu places no importance in material wealth.

     A Greedless Man

     Among the lay people a greedless one earns his living by fair and just means only. He practises right livelihood. He avoids sensual pleasures as much as possible. He has pity for the poor and is generous to them. In alms-giving he is never hesitant. Such goodwill is called muttacagi in Pali which means giving freely and without reluctance. Such virtuous persons can even renounce crown, wealth and power and become a religious recluse with a contented mind dwelling in a sylvan hut.

     Therefore you will see the difference between the greedy and greedless like two men running back to back in opposite directions Those who believe themselves to be Bodhisattas or righteous persons with Paramis should first analyse their mind thus, "Am I greedy or greedless?" If they are greedy they should reform their minds right in the present existence. If one can assess oneself as greedless one should still do more good deeds because one now has excellent foundation. So all persons should cultivate sati (mindfulness) in order to become greedless generous people.

6. Adosa (Non-anger, Loving kindness, Forgiveness, Harmlessness)

     Adosa is non-ferocity or non-savageness. It is the direct opposite of dosa just as snakes are of geckos. Those who are with adosa are polite as much as those who are with dosa are ferocious. They can pacify themselves even when other people talk to them with dosa because their minds are peaceful. Not only are they peaceful in mind, their facial expression also is pleasant and beautiful like the silvery moon whereas that of those who are with dosa is stem. Moreover, they look glorious for their pleasant speech and nobody who ever meets them can hate them. Thus the innate nature of being with adosa is full of benefits. In fact adosa is synonymous with metta (loving-kindness), which is welcome every where in the world.

     [The nature of metta wilt be dealt with soon.]

    The Bodhisatta's Alobha and Adosa

     Once the Bodhisatta was a son of King Brahmadata of Baranasi. When the chief queen died, the king promoted a young, beautiful queen to the title. Crown Prince Mahapaduma, the Bodhisatta, took responsibility of the capital city when the king marched out to suppress a rebellion. When his father the king was about to arrive back at the palace, the Crown Prince had an audience with the young chief queen for the purpose of announcing the monarch's return. At this time she was alone and she, out of lust, tried to seduce the prince three times. But the Bodhisatta by refusing to give in to her enticements embarrassed the queen and made her very furious. So she, in revenge, fabricated an accusation that the Crown Prince Mahapaduma tried to molest her. The king believed her false accusation.

    In fact, the queen employed all her wiles (pariyaya and maya) to bring Paduma to ruin.

     The thoughtless king immediately sentenced his son to death. Since the prince was popular with the people, he feared that they would take him away. So the king himself led the procession of executioners to the top of the mountain from where he pushed down his son. However, due to the power of metta of the prince, he was rescued by the guardian spirit of the mountain.

     Comments on the Jataka

     In the first part of the Jataka, when the young chief queen met Prince Paduma, she was overcome with lust (tanha). But the Prince cultivated alobha, the opposite of greed and lust. Later on, the young chief queen. in order to cover up her wickedness, made up stories against the prince. This was the application of maya combined with musavada, falsehood. Then the king was overwhelmed by anger from the time he heard the fabricated story of molestation till the time he sentenced his own son to death. The character of Prince Paduma reveals the characteristics of non-greed (alobha), non- grudge, patience and loving-kindness. In this Jataka, the prince was Bodhisatta, the young chief queen was Cincamanavika-to-be, and the king was Devadatta-to-be.

    Action and Reaction

     After he was pushed down from the top of the mountain, the prince was conveyed by the serpent king to his kingdom where he stayed for a year. Then he returned to the human world where he lived the life of a recluse. After some years, a hunter saw him and reported the matter to the king. The king, his father, came to him and asked him to return to the palace but Prince Paduma refined and remained a hermit. The king now learnt the truth and flung down his young chief queen from the top of the mountain. She suffered greatly for her evil deeds before she died.


7. Amoha=Panna (Non-delusion, Wisdom)

Amoha means intelligence, knowledge, wisdom. This mental factor enables one to dispel the darkness of ignorance and delusion which conceals the truth. Moha (delusion) and amoha (knowledge) are two extreme opposites.

The Wisdom (Panna)

Wisdom is of two categories, real and unreal. True wisdom is knowing and understanding the action (kamma) and results thereof (vipaka); knowing and understanding the scriptures and the Dhamma; knowledge of insight (Vipassana-nana)', knowledge of the Path (Magga-nana)', knowledge of Fruition (Phala-nana), and the Buddha's Omniscience. All these forms of faultless knowledge are called wisdom (panna).

False Wisdom

Some so-called 'clever' persons are well versed in oration, persuasion, lying, swindling and pretensions. Such kinds of cleverness are not true wisdom. They are fake knowledge or vancana-panna, false wisdom, meaning knowledge of deceiving others. They are in ultimate reality unwholesome mental states dominated by attachment (tanha). Some people excel in warfare or in making and using sophisticated weapons. Such knowledge is nothing but an unwholesome good thinking which is vitakka.

It should be noted, however, that false wisdom cannot be found in the stupid, the dull and the low IQ persons; it can be found only in highly intelligent or educated persons. That is to say, the true wisdom is a condition for false wisdom by way of Natural Decisive Support Condition (Pakatupanissaya Paccaya) taught in the Law of Patthana Conditions. Accordingly intelligent persons may follow the right path and attain the highest positions in doing kusala, moral deeds, just as they may excel in doing evil and cause harm to the greatest extent possible.

Inherent Wisdom and Acquired Wisdom

Real wisdom may be divided into (1) Jati-panna and (2) Pavatti-panna. Those who are born with alobha, adosa, and amoha are called Tihetuka puggalas (three-rooted persons). Since their birth they are blessed with three good roots. So their amoha (wisdom or non-delusion) starts with their birth. Therefore they learn and understand quickly and are able to think profoundly even at a young age. Such wisdom is jati-panna.

Pavatti-panna means the intelligence and wisdom acquired at a later age through training and learning. They ask questions, attend lectures and try their best to accumulate knowledge. This acquired wisdom at a later time is called pavatti-panna. He who lacks jati-panna can develop pavatti-panna by learning diligently under a competent teacher. Those who are endowed with jati-panna at birth and amass pavatti-panna later will crown their lives with all-round success.

How to Cultivate Jati-panna

Wisdom gained at birth not only brings worldly success and benefits but also produces good results in meditation or Dhamma practice. Only persons with jati-panna can win Enlightenment or Magga- and Phala-nanas. Therefore a person should cultivate jati-panna right now for future existences. To do so, one must first cultivate a strong will to acquire wisdom in this existence.

Inspire your mind to acquire intelligence and knowledge. After getting this noble inspiration, you must read good books, and discuss with learned teachers and wise sages. Seek advice from them. Such efforts will augment ample pavatti-panna and make you a rational and comprehensive person and sow the seeds of wisdom for future lives in samsara. However, you must not rest content with your present achievements.

In order to gain knowledge and wisdom you must be habitually neat and clean in dress and manner. Whenever you perform dana (giving), or other meritorious deeds, you must make a noble wish and say "May I gain intelligence and wisdom due to these deeds." When you make offerings to the bhikkhus, you must propagate goodwill thus: "May the bhikkhus be able to teach and learn the noble Dhamma everyday and be crowned with wisdom". If possible you should build and establish monasteries where monks can learn the Dhamma, and revere and support able teachers who would promote the teachings of the Buddha.

You should, if possible, give aid to schools, colleges and such institutions, with a view to support the education of the country. You must always be willing to impart what you have learnt. Propelled by such efforts, you will be a wise sage while you roam about in samsara, the cycle of rebirths. These are a few guidelines on how to be blessed with jati-panna in the existences to come.

The Difference Between Saddha (Faith) and Panna (Wisdom)

The nature of faith (saddha) is to be content with just giving and practising charity with a view to be blissful in the samsara. Such a devotion seldom contains inspiring thoughts for the advancement of one's country, race and religion. Panna (wisdom) develops good deeds with serious thoughts for one's country, race and religion and does not put in the fore the welfare of one's own future existences, knowing full well that good deeds will produce good results. Thus wisdom and faith are fundamentally different.

One's own country of Myanmar can be viewed through the eye of faith or through the eye of wisdom or both. If either faith or wisdom goes to the extreme, one's views and judgements will be biased. It is imperative that one must have a balanced attitude that synthesises wisdom and faith to the best results. There is a saying, "Faith in excess becomes tanha (lust), while wisdom in excess ends in maya (deception)."

Note: In this book I have not attempt to elaborate on the balanced approach because a separate treatise will be needed to cover this topic.

An Exhortation

O citizens! Whether knowledge is real or unreal, the importance lies in the nature of one's mind. Just as the heart is vital for living organisms, a good attitude is always of paramount importance here and hereafter.

Wisdom determines the prosperity of the present as well as the future existences. Only the wise can understand fully the benefits of dana (charity), sila (morality) and other Paramis (Perfections). Only through wisdom can one fulfil the Paramis.

In worldly affairs, happiness of family life solely depends upon the wisdom of the man and wife. In family management and prosperity also, wisdom leads to diligence and hence to desired goals. In public congregations, only the wise will be held in high esteem. Those who are unwise and uneducated, will not rise to top place in society even if they are immensely wealthy.

Knowledge is the dominant force in the modern world. The rich accumulate wealth because of the know-how of the intellectuals and technologists with whom they work in collaboration. From the smallest conflict to global wars, victory is always on the side of the intelligent, the technically advanced, In the Catudhamma Jataka the Bodhisatta monkey emerged victorious over a huge crocodile in its own territory, the river, by means of a clever tactic. (Although this tactic cannot be said as true wisdom, it proved that wisdom can bring forth victory in worldly affairs; this is the moral of this Jataka.}

In the Mahosadha Jataka the Bodhisatta's country was attacked by a mighty army led by King Culani and his Minister, Kevatta. By means of his intelligence and tact, Mahosadha repelled the mighty foes who finally fled in disarray.

In the past, Myanmar was left behind in science and technology. So she fell to the imperialists who finally occupied Myanmar for over 100 years. Myanmar, being rich in natural resources, had been a fat target of many aliens some of whom are today making good use of their superior technology to exploit our wealth of oil, minerals and forests.

Even up to present time some foreign merchant and traders, through perseverance and diligence, are doing very well in Myanmar. We are the victims of foreign aggressions because we cannot respond to the pressing demands of time. We lack industry and vigilance. In fact we are still "slumbering and snoring like an acolyte under a banyan tree with his basket beside him".

O Citizens! A nation with an inferior technology and know-how will spiral down in status in the family of nations. Patriotic teachers and educators should guide the people on to the right path. Students should seek knowledge earnestly. The virtuous wealthy and the bhikkhus should contribute to the betterment of education and intelligence. Only with such endeavours on a national scale will we be able to 'recuperate' (nurture a new breed of intellectuals and intelligentsia) in this life, and become wise sages (possessors of jati-panna) in the lives to come.


To be continued

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