Abhidhamma In Daily Life By Ashin Janakabhivamsa
From Dharmaweb
By Ashin Janakabhivamsa
O Lord Buddha ever since He was a Bodhisattva until the very end fulfilled the paramis even at the cost of his life for the welfare and happiness of devas and men.
On reflection thus do I resolve: let me and my life also be sacrificed for the sake of the Buddhasasana. Relentlessly shall I strive to do good!
Ashin Janakabhivamsa
About The Author:
Ashin Janakabhivamsa
The boy who was to grow up to become a celebrated teacher of Pali Canon and founder of the famous Mahagandharama monastery of Amarapura Division, was born on Tuesday of fourteenth waning day of Tabodwe 1261, M.E. (27th February 1990) of U Zaw Ti and Daw Ohn Hline in Thayine village, Wetlet township, Shwebo district, Sagaing Division.
In 1266, when he was five years old, he was sent to the local monastery and was initiated for the first time in accordance with traditional custom into the Order of the Sangha as a novice, samanera. Nine years later in 1275 when he was initiated for the second time into the Order, it was to spend his lifetime as a disciple of the Buddha in his Dispendation.
At the age of eighteen n 1279 M.E. (1918) while he was still a samanera, he passed the Government examination at higher level Pathamagyi, which consisted of examination in the Grammar, the Vinaya, the Abhidhamma and the Digha Nikáya.
When he came of age he was ordained a full-fledged Buddhist monk with the title of U Janaka on the full-moon day of Tabaung 1280 M.E. (1919). He had the distinction of being ordained thrice in his life, the second time on the full moon day of Nayon 1281 M.E. (1920) and the third on the full moon day of Tabaung 1281 M.E. (1920).
His preceptor saw to it that he studied under the best teachers in the two most prominent centers of Pariyatti learning in Myanmar namely, Mandalay and Pakhokku. The advanced courses in the Pali Canon, the commentaries, sub-commentaries, exegeses, and expositions were thoroughly learned from the most distinguished teachers of these centers where he was afforded the opportunity of acting as a probationary teacher himself under their guidance.
Thus to pass the Government Pathamagyaw examination in 1287, standing first, and to gain outright success in the specially difficult Sakyasiha - teacher course examination in 1289 for the title of Pariyatti Sasanahita Dhammacariya were for him just matters of routine.
By that time had already started launching his whole time job by writing books which were to be useful guides and manuals for the thousands of students who later gathered round him till he passed away. He also wrote many small manuals for lay Buddhists who have no opportunity to study the Teaching of the Buddha directly from Pali Canon.
It was at the time when the rumblings of the world war II began to reach the shores of Myanmar and the Japanese forces began to appear at the eastern border that the Venerable Janabhivamsa who had already become a noted teacher and writer began to settle down in his own monastery at Amarapura about 12 miles south east of Mandalay. It was an old monastery called Mahagandarama, which belonged to his mentor the First Maha Gandharama Sayadaw. There were only three dilapidated buildings with five inmates including himself when he decided to settle down there and bring it up to be a prosperous monastic educational institution.
That he had succeeded in his endeavor even beyond his expectation was evidenced by the fact that when he passed away in 1977, there were over 500 Bhikkhu disciples under his charge as residential students of Tipitaka, strictly following the Vinaya Disciplinary Code as laid down by the Buddha, and 97 monastic dwellings donated by devotees. He had managed to provide residential accommodation for all his Bhikkhu students and early morning meal for all of them. The midday meal was collected by the students by going on alms-round. He was the first recipient of the title of Aggamahapandita, The Superior Learned One bestowed by the first President of Independent Myanmar.
For full thirty-five years between 1942 and 1977, he was intensely and incessantly active in the cause of purification and propagation of Sasana, conducting courses of instruction in Pitaka Pali writing textbooks and sub-commentaries and many religion handbooks for lay people.
At the time of the Sixth Buddhist Council which was begun in May 1954, he was busily engaged in various committees: as an advisor, Chattha Sanggiti Ovada Cariya Sangha Niyama; as Performer of various duties at the Sixth Council, Chattha Sangiti Bharanittharaka; as an editor of Pali texts Chattha Sangiti Palipativisodhaka; and a Reader of Texts which have reached the final stage of Redaction, Osanasodheyya pattapathaka.
Through all these years while he was actively engaged in teaching, in administration of his fast growing monastery with attendant supervision of constructions and provision of accommodation and meals for increasing number of students and attending to duties incumbent upon being appointed a member of many committees of the Sixth Council, he never failed to continue writing books and managing publication.
He wrote in all 74 books made up of 11 books on grammar, 14 books on Vinaya scripture, 14 books on Abhidhamma Texts, 8 books on Suttanta Pitaka Text and 24 books on miscellaneous subjects dealing with all aspects of Buddhist Teaching and Sasana; he managed to publish 50 of them before he passed away.
He started writing books from the time he became a Thera of ten years standing at the age of thirty (1930) and continued to do so till 5 days before his death on 27th December 1977. He had great desire to help the Bhikkhu students of Pali Canon master easily the teachings of the Buddha including their expositions in the commentaries and sub-commentaries. He also had in mind to give as much Buddhist education to the lay disciples who are incapable of devoting entirely to study of scriptures, by writing popular books such as this one, for example: Abhidhamma in Daily Life. The Last Ten Months of the Buddha was another book written for the benefit of layman. It was strange coincidence that as the Revered Sayadaw was coming to and end of his discourse on the Maha Parinibbána Sutta, Maha Vagga of Digha Nikáya and its Commentary in December, 1977 - eleven months away from his demise he started writing The Last Ten Months of the Buddha.
It was also during these eleven months that he compiled an autobiography "Tabhava Samsara" dealing with all aspects of his life, touching on his struggles, pains, hostilities, jealousies, triumphs and above all on his mettá, karuna, cetana for all beings with the greatest kindness for Myanmar people. He managed to complete his autobiography up to 13 days before he expired, the last gap being filled and completed by his devoted disciple Bhadantta Candobhasa.
The Illustrious author, the Venerable Bhaddanta Janakabhivamsa passed away after a short illness, at the age of 78 on the 2nd waning of Nattaw M.E., 27th December 1977, a great loss for all Myanmar and the Buddha Sasana.
Foreword
It was a day in January 1996 that U Kyi Nyut, President of Theravada Buddhist Organization, Myanmar, Deputy Minister of Religious Affairs (Retired) came to see me on behalf of U Sein Lwin, Ex-President of Myanmar.
They had worked together in their respective capacities in the previous governments of Myanmar in the cause of purification and propagation of Theravada Buddhism.
U Sein Lwin was greatly interested in the works of the late Venerable Bhadantha Janakabhivamsa of Amarapura, especially treatises meant for lay devotees. He was particularly eager to have the work entitled "Abhidhamma in Daily Life" to be translated into English. He fully believed that an English translation of the book would facilitate wide circulation of the good advices given by the noble author for the welfare and happiness of mankind. U Sein Lwin was assured of financial and other help needed for the translation and publication of the translated book by his good Dhamma friend U Chu Sein of 290/E U Wisara Road, Yangon, who already had donated a JivitaDana hospital for Buddhist monks in Mandalay and who was also a devoted dayaka (a lay supporter) of the Venerable author of "Abhidhamma in Daily Life."
The two of them, after envisaging the translation project, approached the five Nayaka Sayadaws who form the Board of Trustee of the late Sayadaw's works and are in charge of the Maha Gandharama Monastery of Amarapura. Upon informing the Board of Trustees Theras of their intention, they were told of a previous proposal by a lecturer of Yangon University while the author was still alive. The author did not approve of the proposal at that time, as he felt doubtful whether the translation could be faithful to the substance and mood of what he would like to convey.
The Trustees Theras however did not object to the present project and gave them full permission for translation provided it would reproduce the great Sayadaw's expositions as well as the style, the language and the tone in which they are rendered.
The project appeared to have been started about 5 years ago, 1992, the original translation being undertaken by Kaba Aya U Chit Tin and U Han Htay, retired officials of the Department of Religious Affairs. U Kyi Nyunt showed me the bulky bundle of translation manuscript and made the request to me on behalf of U Sein Lwin and U Chu Shein to edit the translation and give necessary assistance for its publication.
U Kyi Nyunt was well acquainted with my literary commitments and preoccupations. Since 1989, I have been engaged in translating into English six volumes in eight books of the Great Chronicle of Buddhas in Myanmar, which is based on the Pali Text, Buddhavamsa and written by the Most Venerable Mingun Sayasaw Bhaddanta Vicittasarabhivamsa. I am also working as a guest professor at the State Pariyatti Sasana University, Kaba Aye, Yangon.
In spite of his understanding of my position, U Kyi Nyunt pressed on me the task of editing the manuscript, writing the biography of the author and the necessary foreword, saying that he wanted to give the assurance to the Trustees Sayadaws and U Sein Lwin that the translated book represents a faithful rendering of the author's work in English.
I had but to accept his entreaties with the proviso that I would have an assistant of mine go through the translation manuscript first before I would do the review with him as a final editorial supervision. The young assistant was the late U Khin Maung Kyi, a graduate of the Military Academy with a Master degree in English Literature and also with a Master degree in Journalism from Chicago. I was coaching him to succeed me as a translator of Myanmar treatises on Buddhism authored by illustrious Myanmar Theras.
But alas! An unfortunate fatal car accident on a journey back from Pyin Oo Lwin to Yangon dashed all our hopes and plans for future literary works together.
U Khin Maung Kyi left behind him a complete draft of the corrected translation manuscript, which he has gone through with some meticulous care but over which we had had no opportunity to discuss, deliberate and decide together. I had no alternative but to eke out my scarce free moments to go over the whole translation again by myself.
Although the initial translation and editing of this work had been undertaken by respective writers, as stated above, the final redaction had been carried out entirely by myself. I, alone am responsible for any shortcomings that may be found in the final published work.
The burden of bringing this book out had been thrust into my hands by my good Dhamma friend, U Kyi Nyunt, but I am pleased to say that I had looked upon it and undertaken it as a labor of love, devotion and merit. After all the Most Venerable Sayadaw was not stranger to me.
In my last years at the High School in Sagaing, I kept hearing about this up-coming Sayadaw I Janakabhivamsi of Maha Gandharama Monastery of Amarapura, which was just across the river from our Tagaung Ward in Sagaing. He had been bringing our student handbooks on Pali Grammar and numerous sub-commentaries on Patika Texts for guidance and assistance to novices and Bhikkhus who were studying the Tipitaka in various monasteries all over Myanmar, preparing themselves for examinations held annually by the State and many religious organizations.
The first books specially written for lay devotees appeared in 1293 M.E. (1932) when he was at the age 32 and had been in the Order for 13 years. It was Ratana Gonyi. The Attributes of Three Jewels, which deals with incomparable virtues of the Buddha, his Teaching the Dhamma and his disciples, the Sangha. It has gone through twelve editions; I still have the copy of the first edition given to me as a gift by a nun who was supported by my parents. And I still remember all the words she said, "Read this book, Ko Lay, carefully all the time to become a devoted Buddhist."
Rataba Gongyi is the first of the three most popular books written by the Sayadaw, especially for the lay disciples whom he so ardently desired to understand the attributes of the Buddha, the essence of his Teaching and to put into daily practice the exhortations of the Master.
The second book, "Ko Kyint Abhidhamma - Abhidhamma in Daily Life" was first published in 1294 M.E. (1933) and has gone through thirteen editions by January 1995. Of the three Pitakas, consisting of Vinaya, Suttanta and Abhidhamma, the last Pitaka, Abhidhamma, is the most abstruse, the most difficult one dealings as it does with the absolutes, the ultimate truths. Its subject matter requires deep, careful study guided by competent teachers and belongs to the sphere of learning of Bhikkhus and nuns, who have devoted their lives to pursue the Pariyatti Studies.
Nevertheless, as it forms the core of the Buddha's teaching, it is essential that every devoted follower of the Teacher should have a basic understanding of the Abhidhamma and should be able to make use of the essential exhortation in all their dealings in daily life. Out of great compassion for the lay devotees, the Sayadaw had employed portions of his precious time in preparing an Abhidhamma treatise in Myanmar intermixed with Suttanta teachings in easy, understandable language, ready for practical application to daily life.
The third important book meant for the Bhikkhus as well as the laity is "Anagat Thathanaye - The Future of Sasana," which was published in 1310 M.E. (1948), when he had been become a senior Thera and gained mature experience as the head of a big institution turning out future leaders of Buddhist religion. Intensely patriotic, fill of novel ideas for developing Myanmar into a modern state, he finished writing this book on the eve of declaration of Independence of Myanmar. He had outlined therein how Myanmar could achieve progress and prosperity through practical applications of Buddha's teaching and how Sasana could be maintained, purified and propagated through many new reformations ha had proposed.
I had the good fortune of becoming quite close to Sayadaw when I founded the University of Mandalay, the first one established in Independent Myanmar. Inspired by the same motives and same ideas of bringing up Myanmar to the modern era through education and through following basic principles of Buddhism, from 1947 till 1963 when I retired from the University service, I made many a trip to the Sayadaw's Monastery to discuss with him on many educational and spiritual reforms which should be brought about in Myanmar and Myanmar society.
Hence when U Kyi Nyunt brought to me this task of bringing out the revered Sayadaw's book into English, it was not altogether a fresh assignment for me, but rather an activating of one of the many projects I used to discuss with the late author whom I most respectfully revered and honor.
"Abhidhamma in Daily Life" has been acclaimed as the best introduction to Buddha's Noble Teaching, especially as a useful guide to the knowledge of Abhidhamma. The Venerable Sayadaw had written in a clear effective style for the benefit of lay readers as well as for serious scholars. This English version, I hope, will provide basic Buddhism, not only for academic knowledge but also to help one to become a good person in a daily life.
I have kept close to the original as far as possible in the matter of substance, the style of presentation and use of simple language. I venture to hope that my task may prove useful to all who are wishing to follow the Path of Righteousness in their daily life.
May the noble wishes of the revered author, namely Supreme Peace and Happiness for all be accomplished throughout the world.
U Ko Lay
Guest Professor,
State Pariyatti Sasana University
Kaba-Aye, Yangon,
Myanmar.
The full-moon day of Tagu, 1359 ME
22nd April 1997
Preface
Paja sabba sussayantu
Vutthahantu sumangalam
Dusentu duggatim gamim
Purentu sabbparamim
May all beings residing in their respective dwellings sleep soundly and dream pleasure dreams! Being blessed in glory, may they wake early in the morning with auspiciousness! May they be able to abstain from evil deeds, which lead to the four woeful abodes. May they be able to fulfill the thirty perfections incessantly and attain spiritual maturity stage by stage!
Taking into consideration the situation of the present day, we will find that the (Bharamacariya) moral virtues, namely, loving-kindness (mettá), compassion (karuna) and sympathetic joy (Mudita) appear to have ceased to flourish, to have dried up in the human mind. The fire (element) generated by beings through such cessation of virtues incinerates even the virtuous, who thus find living a good moral life difficult.
What is meant by the Fire Element?
The fire (element) is the burgeoning of (lobha) greed, (dosa) hatred, (mana) conceit, (issa) envy and (macchariya) jealousy, leaving neither sympathy nor compassion for one another. That fire element cause drying up pf virtuous elements not only in the present but also in the coming existences in (samsara) the round of rebirths. Therefore people should endeavor this very life to the best of their ability to extinguish the fire element and seek to reside steeped in the cool elements of loving-kindness, compassion, sympathetic joy and equanimity, which are also the four sublime stages of living.
What is Samsara?
The world of beings is not to be mistaken as samsara. The continuous coming into existence of (citta) and (cetasika) mind and mental factors together with (rupa) matter in succession is called samsara in the ultimate sense [sam = in succession; sara = appearing.]
What are Human, Deva and Brahma?
Citta and cetasika are collectively called the mind (nama) element. The successive coming into existence of this nama and material (rupa) element in combination is nominally called human, Deva and Brahma or person, being, he, she, woman, etc. In the ultimate sense, there are no humans, Devas or Brahmas, or other beings apart from nama and rupa.
Why do Nama and Rupa Come into Existence?
Nama and rupa do not come into successive existence without cause. They arise because of perceptions of external objects experienced at the present and the deeds (kamma) done in the past existences preserved in one's continuum. Hence, note that the two root causes of nama and rupa are external perceptions and past deeds.
Important Causes
Of the two causes, the external perceptions experienced are not so important, because they only serve as images that bring about various internal mind (consciousness). The important thing is to harness one's internal mind when perceiving various external objects, good or bad.
"If the internal mind is always good, all the nama and rupa of future existences will also be good." Even through one has passed away from one existence, good nama and rupa will appear again, as good humans, good Devas and good Brahmas. If their internal minds are wicked, beings will be reborn in (niraya) hell of become (peta) ghosts, of animals with ugly minds and bodies.
Proper Attitude (Yoniso) Will Produce a Good Mind
Only when there is yoniso, the mind will be good. Judicious consideration of whatever you come across is called yoniso manasikara. Nowadays people tend to abbreviate yoniso manasikara into yosino. Due to proper attitude, unwholesome mind will not appear; only wholesome mind will arise. Wrongful consideration will not foster a good mind even under favorable circumstances for its arising. Correct mental attitude is therefore, the most important for all beings to acquire a good mind.
Rightful and wrongful attitude or thinking arise from (1) reading good books or not, and (2) learning from the wise or not. Those who read good books and those who learn from the wise will amass useful knowledge. Consequently they will make resolutions to better their minds and to develop rightful mode of thinking on perceiving various external sense objects.
Those who neither read good books nor learn from the wise not amass useful knowledge and will not be able to better their mind or to cultivate good thoughts.
Therefore, a new treatise entitled "Abhidhamma in Daily Life" is written for the welfare of people, with a view to assist them in acquiring good conduct.
The author's aim can be summarized as follows:
1. For the reader to develop rightful attitude regarding the objects and senses perceived, to be always broad-minded, to live the way of (Brahmacariya) noble living, and to conduct a harmonious life.
2. For the reader to be always in good mind, to develop an unwavering attitude towards life and to be able to live in grace whether they be wealthy and happy being successful and prosperous, or whether they are poor and unhappy meeting with failure and calamity.
3. For the reader to be able to fulfill the perfections (parami) such as Dana (charity), síla (morality) etc. in this existence so that they may be reborn in happy abodes in the existences to come till the attainment of supreme bliss of Nibbána.
Maxim: Just as you look at your image in the mirror daily and tidy yourself,
you should read this treatise and reflect on yourself everyday.
Ashin Janakabhivamsa
Aggamahapandita
Nayaka Sayadaw of Mahagandharama Monastery
Amarapura, Mandalay Division.
Chapter One
==Paramattha:
The Ultimates And Citta (Mind)==
The Four Ultimates (Paramattha)
Paramattha is a Pali term, which means truth in the highest sense. The ultimate are those which are immutable, [Parama + attha = immutable + intrinsic nature]. The four ultimates (paramattha) are mind or consciousness (citta), mental factors (cetasika), matter (rupa) and the only absolute reality (Nibbána).
How They Are Immutable
The mental factors (cetasikas) include lobha which is greed and dosa which is hatred, lobha never changes its intrinsic nature of greed whether it appears in the mind continuum of the wise, the virtuous, the wicked or the dogs. Dosa also never changes its nature of hatred or ill will in whosoever beings. It should be noted that other ultimates also maintain their intrinsic natures in the same way.
The ultimates are free from bias or partially, and they always manifest by themselves on their own nature. The intrinsic nature of things should be earnestly digested and understood as explained here, so as to know the mental states of other people as well as one's own.
Maxim: i) The real essence, being constant, steadfast and unchangeable is called an ultimate (paramattha)
ii) There are four kinds of ultimates, namely mind (consciousness), mental factors, matter and Nibbána.
Citta (Mind Or Consciousness)
===
That Which is Conscious of An Objects is Mind===
We are conscious of objects all the time. This nature of awareness of objects is called mind or consciousness. Here awareness does not mean comprehension by knowledge or wisdom. It means ability to take in objects through sense organs.
Six objects of senses, six forms of consciousness:
i. All forms of sight (ruparammana)
ii All forms of sound (saddarammana)
iii. All forms of smell (gandharammana)
iv. All forms of taste (rasarammana)
v. All forms of touch (photthabbarammana)
vi. All other perceptible senses (dhammarammana)
On seeing a visible object, consciousness of sight appears. On hearing a sound, consciousness of smell appears. On sampling a scent, consciousness of smell appears. On feeling a touch, consciousness of touch appears. On perceiving those five objects of senses and all other perceptible senses, consciousness of mind appears. Thus, the capability of taking in an object concerned is called mind or consciousness (citta).
The Nature of Mind
"Mind can travel afar, it wanders alone. It has no material form and it generally originates in the cardiac cavity (hadaya)," according to the Dhammapada Pali. It will be explained in detail as expounded therein.
a. Mind can travel afar
The mind does not move physically away like a man walking. But as it can take in an object at a distance far away from where you are, it seems as if it has gone there. For example; while you are in Mandalay and think of something or someone in Yangon, your mind does not actually travel to Yangon, but registers its awareness of Yangon while still in Mandalay. As it can perceive an object at distance, it is said, "Mind can travel afar."
b. Mind wanders alone
Consciousness appears and vanishes very swiftly. More than one lakh crore of units of consciousness can appear and vanish within one snap of fingers. The appearance and vanishing are so swift that two or three units of consciousness seem to be able to perceive two or three objects at the same time. As a matter of fact, two or three units of consciousness do not appear at the same time. They appear one after another in very quick succession. After one unit of consciousness has perceived an object, another one takes in another object in quick succession.
While sitting on a scented bed, eating and watching singers, and dancers, we notice that there are five senses objects present, namely, sight, sound, smell, taste and touch. The mind does not take in these five objects all at the same time. Only after perceiving the object, which we prefer most, we perceive other objects one after another. Thus, two or three or many units of consciousness do not appear at the same time. Consciousness appears one at a time, so it is said, "Mind wanders solitary."
Moreover, by the word 'wander', it does not mean going about; it can take in an object at a far away location. In perceiving a sense object a single unit of consciousness is not enough for full comprehension. A good number of units of consciousness are required to appear after another in succession. As many billions of such units can appear and vanish within one snap of fingers we think we perceive a form as soon as we see it; we know a sound as soon as we hear it; or an aroma as soon as we smell it or we fell a touch as soon as we come into contact with it.
c. Mind has no material form
The mind has no form or shape. So, we cannot say that it is white or black or fat or thin. It is only the perceptibility, the capability of cognizing an object.
d. As if dwelling in the cave
Consciousness of seeing originates in the eyes; consciousness of hearing originates in the ears; consciousness of smelling originates in the nose; consciousness of taste originates in the tongue; consciousness of touch originates in the body organs. Though some forms of consciousness originate thus in the eye, ear, nose, etc., most forms consciousness originate in the cardiac cavity. Therefore it is said, figuratively, "as if dwelling in the cave".
In brief, it should be noted that mind (consciousness) has no form; it can perceive a sense object; it has the nature of cognizing an object. While in the process of cognition it does not go out of its dwelling even for a hair's breadth, but it can perceive objects far away. Two or three units of consciousness do not appear simultaneously. Each unit appears only one after another in succession.
Maxim: The mind can take in sense object; it travels afar;
Wanders alone; has not physical form;
Dwells in the cardiac cavity.
How Good and Bad Minds Mingle with Each Other
As consciousness appears and vanishes very quickly, the good and bad or the wholesome and unwholesome units of consciousness mingle even in a short time of five minutes. Getting up early in the morning, you pay homage to the Buddha and acquire a good mind. At that time when you hear someone calling you to go shopping, you develop greed. As someone comes and says something detrimental, you tend to get angry.
Even when you are involved in greed while doing some trading, if you happen to think of giving charity; that is a wholesome thought of saddha (belief in beneficial effects of charity). When you are angry with someone or something, you happen to remember your teacher's advice or admonition and good mindfulness appears again.
While the husband and wife are chatting with lust in mind, they become angry because of some misunderstanding. When one of them makes an apology and proposes reconciliation, the mind becomes tender and lustful again. As consciousness changes very quickly, you should carefully differentiate between good and bad units of consciousness whenever they appear and try to cultivate many units of wholesome consciousness.
As Matter (Forms) are Different, Minds are Different
Just as the form or shape of a man is different from that of another, so the mind of one person is also unlike that of another. Just as a heavy, clumsy body is quite different from an animated, sprightly, so an obtuse stolid mind is quite different from a vivacious, sparkling one. There are beautiful and lovely persons who outdo others in beauty and charm. In the cases of ugliness also, there are ugly persons who are as base as peta (ghosts) or demons. Concerning different kinds of good and sharp minds, there are minds of varying grades from the ordinary to the unique. Likewise concerning different kinds of bad and evil minds, there are varying degrees of wickedness and abject stupidity. Just as there are differing degrees of gracefulness in physique with those winning the laurels of beauty and charm at the top, there are different classes of unsightliness, with peta and demons at the bottom step of ugliness. Similarly, there are different grades of wholesome group of minds ranging from the ordinary to the most noble spirits with the sharpest of intellects, and different levels of unwholesome category of mind stretching from the wicked, evil, repulsive types to the most heinous with abject stupidity.
Mind Can Be Tamed
If someone born and brought up in the country emulates the vogue and way of living of the urbanites, trains oneself physically and mentally, one's rupa (physical appearance) will also change and becomes fashionable and stylist within one or two years beyond recognition by their old acquaintance. Thus if physical forms which are slow to change can be made to improve, why shouldn't it be possible to tame their minds which will soon be able to monitor and suppress unwholesome elements in their unruly mind and develop its wholesome nature to the point of gaining one's own esteem.
Why The Mind Should Be Reformed
There are many reasons why we should reform our minds. We ourselves know best the weakness and foibles of our minds. Even though some wicked people attain high status in worldly affairs, if they can even mean or base in moral character, they will be reborn in lower abodes in their next existences. For this reason they should reform their minds and become noble.
The wicked will lose self-respect. Their brothers and sisters, husbands and wives, Bhikkhu (monks) to whom they make offerings and their intimates will not love, revere and respect them. Lest they should thus be looked down upon by their intimates, they should reform their minds and become pure, honest and noble.
Moreover, people cannot believe that the wicked will be honest and sincere even they give away in Dana (charity), observe síla (precepts) and practice bhávaná (meditation). Because of their wickedness their kamma will not bring wholesome benefits. Thus out of fear of getting unwholesome consequences they should reform their minds and become pure, honest and noble.
Moreover, the wicked will be wicked not only in the present existence, but their evil nature will continue to prevail successively in great many future existences. Because their entire physical and mental continuum have been suffused with wicked minds, it is impossible for them to attain sufficiency of accumulated virtues. Therefore for fear of not becoming mature in Perfections (Parami), they should discipline their wicked minds immediately. These are the reasons why people should reform their minds.
How King Milinda Disciplined His Mind
Having asked the Venerable Nagasena some questions, King Milinda thought of asking more questions that would be very important for sasana (the Teaching of the Buddha). However, he waited for seven days and disciplined his mind concentration. This is quite a good example for the virtuous to follow.
How he prepared himself. He rose early in the morning, took a bath, attired himself in a dyed yellow dress and put on a headdress concealing his hair to resemble a shaven head. In other words, he attired himself like a Bhikkhu though he was not one and observed meticulously the following Eight Precepts for seven whole days:
i. I will not perform regal duties for seven days.
ii. I will restrain myself from raga (greed).
iii. I will restrain myself from dosa (hatred).
iv. I will restrain myself from moha (delusion).
v. I will be humble and modest in dealing with my subjects and courtiers and
restrain myself from conceit.
v. I will carefully restrain my words and actions.
vi. I will restrain my sense organs i.e. eyes, ears, etc., to be free from
unwholesome thoughts when seeing, hearing and experiencing sense-objects.
viii. I will radiate loving-kindness to all living beings.
He observed these Eight Precepts for seven days, and on the eighth day he rose in the morning, and in a cheerful, cool and calm attitude he asked the Venerable Nagasena questions on the profound Dhamma.
A Good Example
Following the example of King Milinda, good people should often practice restraining their minds even if it is for one or two days for just one morning so that evil thoughts that habitually arise shall not appear. By repeating practice of restraining their minds, evil thoughts will get diminished and they will become noble and virtuous with development of faith and knowledge. Evil thoughts that occur will not appear for many days.
The mind guides the world.
The mind leads the world.
All beings have to submit to the will of the mind.
Maxim: Just as you prepare yourself properly before posing for a photograph so as to gets a good one. Just so you should control your series of thoughts daily as a preparation for your journey to the royal city of peace Nibbána.
Chapter Two
==Cetasikas (Mental Factors)
And Akusala Cetasikas
(Unwholesome Mental Factors)==
Cetasikas (Mental Factors Of Concomitants)
===
Cetasikas Determine the Mind===
In the chapter on citta (mind), the concepts of good and evil mind have already been explained. But as the only function of the mind is to know the objects, it cannot by itself make good or evil. It arises together with different mental factors cetasikas; it becomes good or evil accordingly under the influence of good or evil mental factors. Mental factors associated with the mind induce it to become good or evil.
For example: Even though water is in itself colorless it becomes red, yellow, blue or black dye. In like manner the mind behaves. Therefore, you should next pursue the study of mental factors so that you may understand good and evil minds.
Maxim: Mind can only know objects; it by itself cannot determine good and evil. It is on account of the different cetasikas (mental factors) that the mind becomes good or evil.
Akusala Cetasikas (Unwholesome Mental Factors)
Fourteen unwholesome mental factors that influence the mind:
1. Moha (delusion)
2. Ahirika (shameless)
3. Anottappa (utter recklessness, not having normal dread)
4. Uddhacca (distraction, restlessness)
5. Lobha (greed)
6. Ditthi (wrong view)
7. Mana (conceit)
8. Dosa (hatred, anger)
9. Issa (envy)
10. Macchariya (jealousy, selfishness)
11. Kukkucca (worry)
12. Thina (sloth)
13. Middha (torpor)
14. Vicikiccha (skeptical doubt)
(a + kusala = opposite of + good = unwholesome)
[edit]Moha (Delusion)
[edit]The Kinds Of Moha
Not knowing (delusion) is moha, it is of two kinds, namely, anusaya moha and pariyutthana moha. The term anusaya means inherent tendency or lying latent. The term pariyutthana means rising up. Therefore delusion, which always accompanies the mind of beings, is called anusaya moha, the latent delusion. The delusion that occasionally arises together with the mind is called pariyutthana moha, the rising-up delusion.
a. Anusaya Moha
Just as there is poison in a tree that bears poisonous fruits; just so in the
mind-continuum of beings, there is an element (dhatu), which keeps hidden the
Dhamma that ought to be known. That element is called
anusaya moha, the latent delusion. Because of the concealing action of anusaya
moha, worldlings (puthujjana) are unable to realize penetratingly the three
characteristics of impermanence (anicca), suffering (dukkha) and non-self
(anattá), neither do they grasp the Four Noble Truths nor the Law of Dependent
Origination (Paticcasamuppada), in a comprehensive manner.
Worldlings cannot identify the latent delusion with their limited knowledge. Nowadays, even though people claim to know about anicca, dukkha, anattá, etc. through book learning, their knowledge is superficial; it is not clear, penetrative realization. Even when one becomes a stream-winner (Sotápanna), once-returner (Sakadagami) or non-returner (Anagami), anusaya moha only becomes thinner and thinner. Only when one attains Arahatship, the anusaya moha dhatu, the latent delusion is completely eliminated. Therefore, even at the moment of performing good deeds or wholesome actions before becoming an Arahat, anusaya moha, is present; it is only lying latent and quiet.
2. Pariyutthana Moha
When moha arises together with the mind it is said that the bad mind, the unwholesome one; has appeared. Because of the concealing nature of this pariyutthana moha, evil consequences, which one may suffer in future, are not understood. And the evil of unwholesome actions of the present are also not understood. Therefore, even the learned and virtuous cannot see the evils of moha and will commit wrong deeds when moha arises. This moha in the domain of evils is the most wicked. In this world all wickedness and stupidity originate from moha; moha is the taproot of all evil.
The Wise Overwhelmed by Delusion
The Bodhisattva, Haritaca by name, having renounced the world, abandoning his immense wealth of eight crores of money became a hermit and attained the great supernatural power (jhana-abhinna). Then, as the rains were heavy in the Himalayas, he came to Baranasi and stayed in the King's garden. The King of Baranasi was his old friend who was fulfilling perfections parami to become the Venerable Ánanda. Therefore, as soon as he saw the hermit, he revered him so much that he asked him to stay in the royal garden and supported him with four requisites; he himself used to offer the hermit morning meals at the palace.
Once, a rebellion broke out in the country, the King himself had to go out to quell it. Before setting out with his army, he requested the queen again and again not to forget to look after the hermit. The queen did as told. One early morning, she took a bath with scented water and put on fine cloths and lay down on the couch awaiting for the hermit.
The Bodhisattva came through space with his supernormal power (abhinna), and arrived at the palace window. Hearing the flutter of the hermit's robe, the queen hastily rose from her cough and her dress fell off her. Seeing the naked queen, the anusaya moha which lay dormant in his mind-continuum, rose to the stage of pariyutthana moha, and filled with lust, he took the queen's hand and committed immoral transgression like a monster ogre.
Note:
We should consider the stupidity arising through moha in this story seriously. If such moha did not appear in him, he would not have committed such as evil deed even with the King's consent. But at the time, being overwhelmed by the darkness of delusion, he was unable to see evils of deed in the present and in future existences through out samsara, and consequently committed that improper transgression. The jhana-abhinna, which he acquired through practice for all his life, was unable to dispel the darkness of moha; instead, being overwhelmed by moha the jhana-abhinna powers themselves vanished from him.
But the hermit, being already quite matured in the perfection parami, learnt a bitter lesson and greatly repented his deed on the return of the King. He endeavored again and again his jhana-abhinna and contemplating, "I have done wrong because of dwelling in close proximity with the people," return to the Himalayas.
Not Knowing is Not Always Moha
As moha is explained as not knowing, some people think that not knowing a subject which one has not studied, not knowing places where one has not been to, not remembering names which one has not been acquainted with, are also moha. Such kind of not knowing, is merely lack of knowledge; it is not real moha at all; hence it is not unwholesome mental factor; it is merely the absence of recognition, perceptions (sañña) not having perceived it before. Even Arahats have such kind of not-knowing, let alone ordinary common worldling.
Even the Venerable Shariputra, who is second only to the Buddha in wisdom, taught meditation practice inappropriate to a young Bhikkhu. Thinking that the young Bhikkhu was at the lustful age, he prescribed asubha kammatthana, meditation on unpleasant objects (e.g. decaying corpses), which did not go with his pupil's disposition. Even though the pupil meditated for four months, he could not get the slightest nimitta, sign of concentration.
Then he was taken to the Buddha who created and gave him a lotus blossom suitable to his disposition, and he was delighted. And when the Buddha showed him the lotus flower withering, he felt samvega, a religious sense of urgency. The Buddha the have the discourse designed to make him realize the characteristics of anicca, dukkha, anattá and he became an Arahant. Herein note the infinite knowledge of the Buddha; also note that there are things not known to the Venerable Shariputra who was already free from delusion.
Thus, even the Venerable Shariputra did not know things beyond his ken. Thus not knowing things, which have not been taught, and those which belong to the domain of the sages is not moha. It is merely the frailty of their knowledge or learning. For example, take the case of a man who cannot see a far away object in broad daylight. It is not due to a barrier concealing the object from eyesight; it is because of the weakness of his eyesight.
Gross and Fine Moha
The moha, which cannot discern between what is unwholesome or vice and what is wholesome or virtue is rather gross. The moha, which prevents realization of anicca, dukkha, anattá nature of mind and matter, the Four Noble Truth, and the Law of Dependent Origination, is comparatively fine moha. The mind, which is accompanied by moha, is called "delusive mind, foolish mind" and one who is over-powered by delusion is called variously "the fool, the nincompoop, the dumb, the dull, the wild, the stupid the useless."
"This world is in utter darkness. Only few people in this world can perceive extraordinary. Just as only a few birds can escape from the net, people can be reborn in the abode of Devas after death are very few in number." ~ Dhammapada V.174
2. Ahirika (Lack Of Moral Shame)
Lack of moral shame is called ahirika. All immoral unwholesome deeds are like feces. Shameless (ahirika) is like a village swine. Feces is very disgusting; being soiled with it, is embarrassing in the presence of people. But the swine feces is fine food. It is not disgusting and so there in no need to be embarrassed when soiled with it. Swine’s surely enjoy rolling about in feces and partaking of it.
In the same way, wrong deeds (duccarita) such as taking life, etc. are detestable deeds of the virtuous. Even when such deeds are committed unwittingly, it will be regarded shamefully by the virtuous. But ahirika is not having detestation to do wrong deeds and not feeling ashamed of the wrong act. As a matter of fact, the shameless among themselves regard wrong deeds as something to take pride in.
When moha arises, it leads to ahirika; so even the wise do wrong shamelessly when deluded. Therefore, those who are acclaimed to be wise should judge with their own experienced the truth of what is said.
Note:
In the misbehavior of the hermit Haritaca (see previous section on moha) shameless is very prominent. The hermit was a holy man of the first grade virtue who had already attained abhinna (the higher knowledge). When the hermit did was shameful act of lust committed in the presence of the attendants of the queen in the upper chamber of the palace. Such a mean and degrading act was committed because of utter delusion (moha) and shameless (ahirika).
Every Unwholesome Deed is Shameful
Not only dishonorable acts like that of the hermit but also acts of hatred such as abusing others, fuming and shouting, using coarse vulgar language, being puffed up with vain conceit, looking down upon others with foolish pride, decrying others in an indirect, allusive manner our of malicious envy, issa, etc. are also disgusting and shameful. Therefore we should bear in mind that all unwholesome deed are shameful. The mind, which arises together with this ahirika, is called 'a shameless mind', and the doer if evils is called 'a shameless man'.
3. Anottappa (Lack Of Moral Dread)
Lack of moral dread is having no fear, no dread (anottappa). In other words anottappa means devoid of moral dread. Evil deeds are like an open flame. Anottappa is like the moths. In fact the open flame is to be very much dreaded. However, moths do not think the open fire as dreadful and recklessly fly into it. Just so, evil deeds cause a variety of sufferings; so they are indeed to be dreaded. But moha, conceals those reluctant sufferings; and anottappa does not see them as dreadful. Those factors prompt the doing of evil deeds boldly. With regard to evil deeds, the following dangers are impending.
a. Attanuvada bhaya is the danger of having blame, despise oneself, losing self-respect and having no self-esteem. Such a person will be oppressed by the thought, "Though many people think I am a virtuous gentleman, I know myself; I am not a virtuous man as they think so. I am wicked man who does evil deeds thievishly." (atta = oneself + anuvada = blame)
b. Paranuvada bhaya is the danger of being blamed, being despised by others in this way, "You are a wicked one, doing unwholesome, evil deeds." (para = by others + anuvada = blame)
c. Danda bhaya is the danger of sufferings and punishments such as being killed by others for having committed murder; being beaten by the owner for having stolen his property; being killed for committing adultery; being imprisoned for vicious crimina