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 colourless 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 (sceptical doubt)

(a + kusala = opposite of + good = unwholesome)

1. MOHA (DELUSION)
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 (anatta), 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 annica, dukkha, anatta, etc. through book learning, their knowledge is superficial; it is not clear, penetrative realization. Even when one becomes a stream-winner (Sotapanna), 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 tap root of all evil.

The Wise Overwhelmed by Delusion

The Bodhisatta, 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 Ananda. 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 Bodhisatta 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 endeavoured 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 (sanna) not having perceived it before. Even Arahats have such kind of not-knowing, let alone ordinary common worldling.

Even the Venerable Sariputta, 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, anatta and he became an Arahant. Herein note the infinite knowledge of the Buddha; also note that there are things not known to the Venerable Sariputta who was already free from delusion.

Thus, even the Venerable Sariputta 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, anatta 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 faeces. Shameless (ahirika) is like a village swine. Faeces is very disgusting; being soiled with it, is embarrassing in the presence of people. But the swine faeces is fine food. It is not disgusting and so there in no need to be embarrassed when soiled with it. Swines surely enjoy rolling about in faeces 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 misbehaviour 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 dishonourable 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 criminal acts.

d. Duggati bhaya is the danger of suffering from great remorse over one's evil deeds only on one's deathbed and the prospect of being reborn in the four woeful abodes in the next existence.

Through artfulness; guile and cunning, one may be able to avoid the first three dangers brought about by his evil deeds, but one will not be able to avoid the danger of falling into the four planes of misery in the next existences. Hence evil deeds are very dreadful indeed. However, when anottappa steps in, even the wise who normally dread evil acts are inclined to commit fearful deeds without shame or dread.

Note:

Herein, the case of the Bodhisatta (the hermit Haritaca) should be reviewed. There are so many dreadful things in the story. Needless to say, the hermit suffered from the danger of blaming himself and losing self-respect (attanuvada-bhaya). As the bad news, "the King's teacher, the hermit had done wrong with the queen," spread over the whole town during the absence of the King, he suffered from the danger of being blamed by others (paranuvada bhaya).

If the King, the would-be Ananda, were not a virtuous man fulfilling parami perfections, he would have not cared for the hermit's life as much as a blade of grass for his transgressions. It was on account of the King's virtue that he narrowly escaped from being sentenced to death. As anottappa came in, the hermit dared to commit such as immoral act without fear of capital punishment. The mind which arises together with this recklessness is called anottappa citta.

Just as the village swine does not abhor faeces, the shameless man is not ashamed of his evils. Just as the moth does not fear the open flame, the man void of ottappa (dread of sin) does not fear evil deeds.

(From Vibhavani Tika)

4. UDDHACCA (DISTRACTION OR WAVERING)

Uddhacca means distraction. It may also be called the unsettled state of mind. Just as minute particle of ash fly about when a stone is thrown into a heap of ash, the mind which cannot rest quickly on an object but flits about from object to object is said to be distracted. The mind arising together with uddhacca is called the distracted mind. When one is overpowered by distraction, one will become a drifter, a floater, a loafer, an aimless person.

Nanda Thera's Inability to Concentrate

When Nanda, the young prince was about to marry Janapada Kalyani, Buddha took him to the monastery and ordained him a bhikkhu. He was so distracted that he could not concentrate on the Dhamma, his mind wandering back often to Princess Janapada Kalyani. In this story, Prince Nanda's state of mind which is unable to concentrate on Dhamma is a good example of uddhacca.

The Feeble Power of Uddhacca

Uddhacca, is the inability to concentrate on any object steadfastly. Being distracted, one's mind wanders from this object to that object. Although, uddhacca is akusala (unwholesome) nature, because it does no evil deeds effectively, it has no power to throw one into the four woeful worlds (apayas) as greed, hatred and delusion do.

5. LOBHA (Greed)

Lobha is greed, i.e., craving for sensual pleasure. But wanting to attain Nibbana, wanting to get Dhamma, wanting to be learned, wanting wealth for giving charity to the poor, are not lobha. They are called desire (chanda) which will be dealt with later.

Other Terms for Greed

Lobha is also termed pema or tanha or raga or samudaya. The term pema is used for the love exchanged between sons and daughters, brothers and sisters, husbands and wives or members of the family, relatives, etc. therefore, pema means sincere love. This kind of sincere love is also called samyojana, which means binding. Samyojana binds one person to another as a rope does. It makes one inseparable from the other.

The five senses, namely, sight, sound, smell, taste and touch are sensuous objects; desired and cherished by people, they are called kamaguna [kama = desirable + guna = cords].

Like hunger and thirst, intense desire for these desirable objects that surpass ordinary wish is called tanha. One who hankers after another of the opposite sex is labelled 'mad with lust'. Tanha means craving or hunger. Of the five sensuous objects, bodily touch (sexual union) is the most longed for, when it is called lust (raga). Raga also means clinging or attachment for something. Just as colour fastening on dyed cloth, raga is lobha which cling to a person. [These are not literal meanings; they are classified according to common usage.]

In the classification of the Four Noble Truth, lobha is termed samudaya. It means the cause of suffering-to-be. All beings who cannot do away with lobha have to wander round and round in the cycle of rebirths accompanied by suffering.

The suffering, immense or petty, being undergone bow by all beings, originates in this tanha, lobha or samudaya. Therefore the more intense the greed, the more severe the suffering, and vie versa. If there is no greed, there is no suffering at all. The mind which arises with lobha, is called the greedy mind, craving mind, lustful mind, or bonded mind. Persons with such minds are called the greedy, the craving, the lustful or the fettered.

Greed Does Not Get Diminished

If greed which is called craving or lust is not controlled by Dhamma, and allowed to go on by itself, it will never get diminished. As the protruding horn of a calf grows longer and longer as it grows older, the greed of a man which accompanies him since the embryonic stage increase with age. The aged who cannot control are blamed with the words, "The hair-knot drops with size; foolishness grows with age."

Drinking Salty Water

Since birth children begin to love their parents, relatives and friends, etc. As they grow old they develop fondness and affection for playmates and friends. As they are being led by basic instinct, they become thirstier and thirstier for love as they had drunk salty water. Then they drink it again and again and become more and more thirsty. Being thirsty for sensuous objects, they indulge in it as they are unable to see the impending sufferings; they swirl about merrily in the sea of love.

"Love! Love! The more they love, the more they are insatiated. Just as they cannot quench their thirst by drinking salty water. Love, pema, tanha turns a blind eye to one's defects; expecting happiness through love, one nurtures love. This is the way of love, the nature of love. " ~ An Ancient Poem

How Lobha leads to the Four Woeful Abodes

Just as the smallest particle of a stone sinks in water, even petty greed can lead to the four woeful worlds if not supported by wholesome deeds. Therefore, there are many people who have become petas (miserable ghosts) because of attachment to one's spouse, sons, daughters or wealth while on the deathbed. At the time of Lord Buddha, a bhikkhu became a lice after his death because of attachment to his new robe. It is said that he was emancipated from licehood only after seven days.

Lobha will Not lead to the Four Woeful Worlds if Supported by Wholesome Deeds

Even though there is attachment pema, tanha, for each other people will not be thrown to the lower woeful worlds if they get the support of wholesome deeds. For example, a stone sinks in water, but will float if carried on a boat. Therefore, in Jataka stories, there are instances of those who are not yet free from tanha, pema; becoming close partners to fulfil perfections (parami) together.

Point to Ponder

Having established a harmonious relationship, husband and wife do not want to part with each other; they want to fulfil perfections (parami) together and attain Nibbana. A good lady, Sumitta by name, made a wish to be always together with the Bodhisatta Sumedha, Mahakassapa-to-be and Badda-to-be did the same. They fulfilled their parami together for many aeons. Are these instances of wish (chanda, which will be dealt with hereafter) or of tanha, pema? It needs to be pondered upon.

Verdict

Indeed, the persons in the stories are good virtuous people. The wish to associate with the virtuous is kusala chanda (wholesome wilful) desire. They are also persons of morality who are practising parami. In the Pali Canon, mention is made thus, "The wish of the virtuous is always fulfilled. Through chanda everything is accomplished." Therefore, even though they may have had tanha pema which bind them together, because of their strong chanda (wholesome wish) the Bodhissta etc. became partners in fulfilling parami together as determined by tehe wholesome deeds they had performed.

"Ijjhati bhikkhave silavato ceto panidho, visuddhatta."
"Bhikkhus, the wish of the virtuous is so pure that it will be fulfilled." ~ Anguttara Nikaya

Nakulapita and Nakulamata

At the time of the Buddha there lived a wealthy man, Nakulapita and his wife, Nakulamata. They had been together for many existences. They had become Sotapanna Ariya (stream-winners) since they first pay homage to the Buddha. This couple had been the parents, or elder uncle and aunt of the Bodhisatta in many previous existences. They were very fond of the Buddha like their own son and were granted privilege of asking any question. Once the wealthy man said, "Venerable Sir, I took Nakulamata as my wife since my youth, since then I hadn't even thought of infidelity, let alone actually being so. I had always wanted to be in the presence of Nakulamata in the present life and I always want to be so through out the samsara."

On hearing the words of Nakulapita, his wife also said frankly, "Venerable Sir, I came with him to his house since my youth. Since then I hadn't thought of anyone. I had always wanted to be with him in the present life; and I always to be with him through out the samsara."

The Buddha said, "If man and wife, who are leading a harmonious life, wish to be together in the next existences, they should have the same faith (saddha), the same morality (sila), the same liberality (caga) and the same level of knowledge (panna)."

"As the husband has pure morality, just so she should have. If one of them wishes to give charity, the other must comply. If she donates, he encouraged her. If he donates, she should be delighted. Their wisdom and knowledge must be the same too.

For further clarification, the passage from Pancavudha pyo is translated as follows:

"In the human abode, if husband and wife are in harmony and willing to be together; if they have the same liberality, morality, faith and confidence, they will be together in samsara like glorious Devas and Devis who are together in the heavenly abodes all along the cycle of rebirths."

Note:

The love between husband and wife, who had already become Sotapanna (stream-winner) should be considered first. As they love each other sincerely enough, they did not think of being unfaithful. As their minds were so pure they hold each other in high esteem and did not want to be separated from each other. They always wanted to be together in samsara. Although such a wish to be together is chanda, desire founded on lobha (greed), tanha pema lobha of these virtuous noble people would bind them to each other, and all their meritorious actions would lead them to a good destination.

Maya

In some cases, tanha lobha is called maya. Therefore, the nature of maya will be explained herein. Maya is like a magician, a conjurer. Just as the magician picks up a stone and makes the audience believe it to be gold nugget; just so maya does conceal one's faults. It means one who exercises maya pretends to be flawless though he is not.

Woman's Maya

Once there was a professor and his pupil. The pupil's wife used to do wrong with another man. On the day of doing wrong she waited upon her husband more tenderly than ever. But, on the day of doing no wrong, she used to treat him as a slave. The pupil was unable to understand the peculiar mood of his wife. He was confused and related his experience to his professor. The professor had to expound to him the nature of women.

Note:

In the story, as she wanted to conceal her faults on the day of adultery, she pretended to be very affectionate to her husband. The artfulness, craftiness, is maya. In some cases it is also called Tankhanuppatti nana, instant wit. (Tankhana = at that moment; uppatti Nana = knowledge appears). It is not real knowledge, but only spurious knowledge or simple cleverness. Real knowledge is concerned with only good matter.

A Crafty Wife

A housewife used to do wrong thing with her manservant. Once her husband saw her kissing the servant. As she noticed that she had been seen, she went to the husband and said, "darling, this lad is dishonest. He had eaten your share of cookies. When I asked him, he denied. So I sniffed his mouth, and go the smell of cookies. We should not let him stay in our house."

Note: In the story, the act of kissing the servant was a grave offence. The clever sudden thought of deceiving her misdeed is none other than maya. Not only woman but also men have such maya (trickeries or pretences).

The Hermit's Maya

Once there lives at a village a hermit revered by a layman donor. For fear of robbers, the layman donor hid one hundred pieces of gold in a hole near the hermit's monastery and said, "Venerable Sir, please take care of it." The hermit said, "Devotee, it is not proper to ask a hermit to do so."

Then a thought occurred to the hermit, "One hundred pieces of gold will be sufficient for me to live in comfort," and he dug up the gold and hid it in another place close to a chosen footpath. On the next day, after having his breakfast, the hermit said, "My donor, I have been living here for so long that I must move to another place." The donor requested him again and again ot to do so, but his pleadings were all in vain. All he could do was to see the hermit off at the village gate.

After travelling some distance, the hermit returned and said, "Devotee donor! A blade of thatch from your roof is entangled in my hair. It is improper for a hermit to take things which are not given to him." The simple donor thought him to be so virtuous that he revered him even more.

However, at that moment, a very wise guest putting up at his house said, "have you ever asked the hermit to keep anything under his care? If so, please go and see." When he did so he could not find the gold, so together with the guest, they pursued the hermit and caught him red handed.

Note:

In the story, the hermit returned a blade of thatch to the devotee, in order to hide his theft; this wily act amounts to maya. Thus, as deceit, stratagems (pariyaya, maya) can be employed even by some hermits or samanas, there is much trickery and cheating amongst the laity these days. Few people can be trusted; to associate with honest people is possible only as a result of wholesome deeds done in previous lives.

Varieties of Maya

Apart from stories about the concealment of one's faults, there are many other tricks such as show indignation by trampling rudely to pretend innocence; concealing one's guilt by way of treating the accuser or by way of flatteries etc.

Cunning people as such are commonly found in dwelling, houses, etc. where many people reside together. If during the night someone has discarded filth, night-soil at an unsuitable place, he will pretend to have done nothing in the morning. If he releases foul wind, he will produce a similar sound by rubbing the leather rug so as to mislead others i.e. (he will make others think it to be the sound of the leather rug). Thus, there are many kinds of maya. So the old folks used to say, "One thousand stratagems pariyaya, a hundred thousand artifices maya, an infinite number of tricks. Grains from nine mats of sand and leaves from nine cutch trees are needed to reckon the number of tricks called maya, pariyaya.

Satheyya

Along with maya, satheyya should also be understood. When one pretends to have certain qualities and make other think highly of him, such kind of lobha is called satheyya. Maya conceals one's faults and pretends to be faultless, whereas satheyya pretends to have non-existence qualities. Both of them are trickeries or deceptions.

Monk's Satheyya

Pretending to be virtuous though not; pretending to have good practice though having none; pretending to be learned though not; such pretences are called satheyya. So long as his pretensions are not discovered by clever lay donors, the pretentious satheyya monk may feel safe. Even when they see through the deceptions, they would opine, "That is not our concern, whether he deceives or not." The monk continues to enjoy the fruits of his satheyya.

Satheyya in the Laity

Satheyya means pretending to be virtuous though not; pretending to have mental concentration though having none; pretending to have ability though not; pretending to be a graduate (B.A., M.A., etc) though not; pretending to be rich though not, etc. - these are the satheyya in the laity.

Evils of Satheyya

Maya and satheyya are more wicked than lobha (common greed). The following will clarify this fact. Monks, who have no morality, concentration and wisdom, pretending to have them, will boast to be like the virtuous who have real morality, concentration and wisdom. As a result of such pretensions, they will suffer in samsara. The laymen, who happen to take refuge in such monks, will not gain knowledge; offertories given to them will not be of much merit to the donors. There are also cunning people, who pretend to have morality and concentration; many girls come to grief on account of them. Due to the indecent livelihood and the misdeeds of the so-called gentlemen, many people in towns and villages come to lead immoral lives.

Not only the so-called leaders, who pretend to possess good leadership ability though having none, squander the lives and property of their followers but also bring about loss of sovereignty and finally the country itself. Some girls put their trust in the men who pretend to be rich and prestigious when they happen to marry such men their marriage would in no way be blessed and auspicious but end in disaster.

Moreover, if one or both parties conceal their faults with maya and pretend with satheyya to be wealthy, they will be exposed soon after marriage. Then can they love their cheating spouse (or their relatives)? Will they be happy if they live together without sincere love? To be a happily married couple, not only carnal desire but also true, sincere love is essential.

A marriage between Buddhists  is not meant for the present life only. If they live in harmony, together they will go to the temple and monastery, make offerings and do good deeds; they are then likely to enjoy the resultant benefits in the cycle of rebirths. If marriages are tainted by maya and satheyya, the couple will do good deeds unwillingly, and consequently be unable to enjoy benefits not only in this life but also in samsara. Therefore people should be free from maya and satheyya if they ever intend to live a married life together.

Thus, as maya and satheyya deceive one or many people or even the whole country (as in the case of sectarian leaders who pretend to be Buddhas) or the whole world, they should be categorized as very wicked. However, people who regard themselves to be virtuous and have fulfilled perfections (parami) should take care that dishonest and wicked states of mind do not appear in them and in the people who are related to them; and they should all strive to be pure, intelligent, active, righteous and noble-minded personages.

6. DITTHI (WRONG VIEW)

Wrong view or wrong understanding is called ditthi. It may also mean wrong belief. Ditthi sees or understands wrongly what is absent to be present, what is present to be absent, what is right to be wrong and is wrong to be right; it also dogmatically takes one's wrong view to be right and other's right to be wrong. Believing in the almighty creator of the world and beings wen there is none; believing that the is atta (soul) in the body of beings when there is not; these wrong belief are ditthi which believes what is absent to be present. Falsely believing that neither good nor bad deeds will bring forth results later on, when they do so in reality; falsely believing that there is no result of kamma when beings do enjoy or suffer the results of kamma in many ways; falsely believing that there is no Nibbana, even though there is Nibbana, the cessation of mind, matter and suffering; falsely believing that there are no next existences even though there is an endless cycle of rebirths before the attainment of Nibbana. Such wrong beliefs are ditthi, which believes what is present to be absent.

The following beliefs are ditthi, which sees what is false to be true - killing beings for sacrificial offering is a meritorious deed; bathing when it is very cold; heating one's body amidst four fires at noon when it is very hot; behaving like cows and dogs are good practices for purification of defilement; washing away unwholesome deed in the River Ganges at a suitable time is also good practice.

Believing that charity, morality and mental development (dana, sila, bhavana) do not lead to the realization of Nibbana is ditthi which takes what is true to be false.

In this way, wrong view (ditthi) is of many kinds. The mind which is soiled with ditthi is called ditthicitta, and one who adheres to wrong view is called miccha ditthi, a heretic (With regard to the remaining mental factors, please note how minds and persons are named in accord with the accompanying of cetasikas.)

7. MANA (CONCEIT)

Haughtiness is called mana (conceit). Those who possess mana tend to be haughty and mean, turning their nose up at others. When they excel others on status, wealth, knowledge, health, etc. they think highly of themselves and look down upon others. When they are equal to others in status, wealth, etc., they reason thus; "Others are not different from us; we, too, have such things" and will be puffed up with pride nevertheless. When their position, wealth, knowledge, health, etc. are lower than others, they reason thus; "We needn't heed their higher position, wealth, etc. We eat only what we have; we get only what we work for. Why should we kowtow to others?"; though interior to others they will still be conceited.

Common Forms of Conceit, and How to Dispel Them

a. Jatimana

Being conceit of birth or caste is called jatimana. Nowadays there are still fairly good people known by birth. However, their birth is not reason enough to be conceited, to boast about, to think others as being despicable, as inferior or low caste. Even though one is born of a noble family or of royal blood, if one is kind, polite and gentle to the poor, one will be loved and respected all the more. Some could argue "Familiarity breeds contempt"; true, some rude persons may show disrespect to you. If so, it is their own fault and they will encounter unpleasant consequences. Thus you should be considerate and be careful not to be conceited of your birth.

b. Dhana Mana

The conceit of the rich is called dhana mana. Nowadays, there are many people possessing some wealth who seldom associate with the poor. They may think of themselves to be immensely rich or wealth as the Myanmar saying. "Having never seen a river, one thinks a creek to be the great river." But, if they are broadminded and kind towards the poor, won't they be honoured more than ever? Won't they even get help from them when danger?" The smiling face and the gentle speech of the rich can be the most effective elixir for the poor.

Therefore, wealth, which has been acquired for this existence because of charity done in the previous lives, should not be the basis of mana which could lead one to lower strata of life in future existence. The wealthy should strive to be of dignified manner to win the trust of the people and to render assistance to them. The immense wealth in this life faces many dangers. Even if there are no dangers, it is good only for the present existence.

"The wealth of the King, dwelling in a golden palace, complete with regalia, surrounded by ministers and courtiers, is like a bubble appearing for a moment in the surface of the ocean."

~ The Minister Anantasuriya

c. Panna Mana

The conceit of the educated is called panna mana. Knowledge is an asset meant to teach people what is proper and what is not and how to be civilized in cultural and social relations. However, it is a great shame to be a conceited because of one's education and academic qualifications. Education is something learnt from others and not an extraordinary achievement. Anyone can acquire formal education given the chance to learn from a good teacher.

When we come across illiterates and very dull persons, we should not be conceited and proud and look down upon them, we should instead be kind to them and teach them what you can. Once there was a learned venerable abbot who was famous in both worldly knowledge and Dhamma scriptures, because he had taught others with great patience in his past existences. Hence, we should make use of our education to the benefit of ourselves in samsara.

Two Path of the Acquisition of Learning

Since vocational training is meant for livelihood, it need no further explanation. However, for bhikkhus who are studying the Pali canon, there are two paths to follow.

a. The Lower Path

Learning Pali scriptures with greed, hatred and conceit in mind - learning with the hope: "When I become learned, I shall be famous; my donors will increase in numbers; I shall get good alms-food, robes, and monasteries; I shall excel above others; I needn't care for anybody and I can do as I wish, etc."

Having finished his education, he follows the set path of acquiring gains and fame and of flaunting his learning with conceit. Such learning of Pali scriptures to purse gains and to boast is evil and will lead one to the woeful abodes. This is indeed the lower path. "One lad better passed the time snoozing rather than learn with wicked intention," said the scriptures.

b. Higher Path

A bhikkhu learns Pali scriptures with the hope, "If I have disgested the Pali scriptures, I shall truly understand the Dhamma and I shall teach others, I shall always look at the mirror of the pitaka literature and correct, purify, straighten my mind and become noble. "He learns not to pursue gains and impress donors, instead he tries to learn as he nobly aspires to. His way of learning will lead to the higher abodes. This is indeed the higher path.

Some bhikkhus learn the scriptures with the intention to pass prescribed examinations, to gain academic fame. But they will change their mean objectives and become noble minded when they actually become learned, Just as water in a half-filled jar laps about but is stable when it is full to the brim; just so when they get adequate learning, they will follow the higher path. May all young learners get the higher path and become learned and noble.

Conceit of physical beauty. The conceit of physical beauty is also called the conceit or personal appearance. Because of being free from hatred (dosa) in the previous existence, offering flowers, cleaning the pagoda and monastery precincts, etc. one becomes famous for beauty in the present existence. One may well take pride in such pleasant appearance.

However, on reflecting one' past, recalling how one had been free from hatred and had been virtuous donors of water, flowers, etc., one should not feel conceited in this life. One should try to cultivate good thought and be gentle and virtuous.

Note:

The virtuous, who had attained Nibbana could have taken pride in themselves and their conceit could have risen sky-high if they had wished to. Some had been of royal blood. In the realm of wisdom, a Bodhisatta, the wise Mahosatha was world-famous. Among women, there were the virtuous and beautiful such as Uppalavanna, Khemma, Yasodhara who were of high birth, of great wealth and knowledge and also of great beauty and charm.

Such men and women were not conceited for their wisdom, caste, virtue or beauty. On the other hand, people of inferior status are conceited for their caste, knowledge, petty wealth and common beauty as in the Myanmar saying, "In a grove of scrubs the castor-oil plant reigns - it is indeed a great shame."

One who is conceited, one with vain pride, one who is haughty, will be hated by others and having lived in vain, will be reborn in the lower woeful abodes in successive existences. Hence you should uproot your conceit and be as humble as a snake whose fangs are detached; as the bulls whose horns are broken; as the doorman stepped on with dirty feet; so that you may soar higher in status in future existences.

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