8. DOSA (HATRED)

Anger or violence of mind is called dosa (hatred). Dosa is not only violent but it also soils the mind, it is not only wild and rule; but also depressive resulting in inferiority complex and living in fear; they all belong to the category of dosa or hatred (ill-will).

Both fear and violence are varieties of dosa, the angry, violent person is also easily frightened. Be aware of such persons. (Violence is called ascending hatred, whereas fear is called descending hatred).

The Story of A Lass

In India, there once was a young lady who suffered from the consequences of hatred. The story is related her not only to clarify the concept of dosa but also to remind the parents who used to force their sons and daughters into marriage without the consent of the partner, without love between bridge and bridegroom.

A young lad and a young lady in this story were not acquainted with each other before. There were betrothed and married by daughter of a good family, did her chores dutifully, the young lad neither appreciated her services nor love her sincerely. She began to be disappointed because he did not care for her in spite of her amiable attending him. She was unhappy and was often lost in despair. Her husband, having no love left for his wife, when seeing her cheerless behaviour hated her more and more and became violent. Although she was unsatisfied with her husband's behaviour, there was no choice for her but to carry on with her household duties.

However, she being not a lifeless stone, but a living beings with a sentiment, often attempted suicide. Although she suffered much from disappointment, unpleasantness, unhappiness and fear, she bore the suffering till she got two children. But at last she could not bear the burden anymore and wrote a letter to her husband away on business which run thus,

"Darling, though you had become my husband by order of my parents, I really loved you and tried to win your love. But it was all in vain. I was accused of cheating and concealing my faults; and I was so disappointment that I often tried to resort to suicide, but it was a failure because of my children. Anyhow, it is of no use to live any more. After writing the letter, I will take my life and my children's by eating poisoned food."

Having read this letter, the husband reflect over her goodwill, returned home quickly, only to find three dead bodies. He also shot himself in remorse. (In this story, hatred in prominent). When one happens to fall into such a situation, one should try to be broad-minded and treat one's wife kindly.

Makkha

In conjunction with dosa (hatred), makkha, pasala, soka, parideva, dukkha, domanassa and upayasa which are common to lay life should also be studied. Of them, makkha means ingratitude or being blind to the good turns of others; it is a kind of dosa. There are many good deeds done by others to a person since his childhood such as the good deeds of his parents, teachers, good friends, etc. If he does not regard the good deeds as so and does not thank them and is ungrateful to them saying, "No good deed have they done to me. I need not be grateful to them," and becomes blind to them, this is makkha.

Some people are not only blind to the benevolence of their benefactors, but also do wrong to them. They are called mitta dubbhi (the wicked who have done wrong to their friends). Gratitude is similar to a debt, a deferred payment. Although you cannot yet return benevolence to them, you should regard your benefactor as benefactors. When you get a chance to repay the gratitude you should do so with all your heart.

Dhamma

If you take shelter under s tree, don't break its boughs and branches. Those who break its boughs and branches are the wicked ones.

The Grateful Son

In a certain town there once was a lad who worked hard as a common labourer and looked after his widowed mother. His mother was immoral and was having affairs secretly. His friends who knew about the mother pity for the lad disclosed the affair to him. However, he said, "Let my mother be happy; what ever she does, I shall attend to her." (Good sons and daughter are as rare as good parents)

Note:

In this story, the immorality of his mother is her burden. The work of attending to her is the duty of the son. In attending to such a single mother, the sons and daughter need not regard themselves as looking after her as a mother, instead, they should bear in mind that they are repaying their old debts of gratitude to a great benefactor. Therefore, every good man or woman who wishes to gain benefit in the present and next existences throughout samsara, should try to repay the gratitude to great benefactors. The Boddhisatta, when he was an elephant, used to repay the gratitude of his mother elephant. (A white elephant looking after his blind elephant was captured by the King. He refused to take food in protest, told the King about his mother and was released).

Palasa (Ill-will)

Palasa is a kind of dosa (ill-will) which competes with superiors. A person cannot tolerate 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 him. 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 sorrows, 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 death of relatives, due to loss of wealth, due to mishaps of their friend - all such sorrows is called soka.

A Kind of Domanassa (Mental Suffering)

There is also a kind of mental suffering (domanassa) which is mistaken to be sorrow. One is at times anxious about health of dear ones; anxious about loved 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.

Can You Benefit from Sorrow or Anxiety?

The above mentioned sorrow or anxieties are really uncomfortable states of mind; they endanger the mind, creating heartfelt sorrow and intense anxieties. 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 transport, 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 from going on that journey. If they have to travel to such a places, precautions measures should be taken for them beforehand. Parents should place a reliable person in charge of their children to protect them. Even after taking such safety measures 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 parent 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 lies dosa and domanassa (mental pain). Most people feel sorrow and grief when they see the coming of the fall in status, fame, power, wealth, etc. They also feel downhearted, which is soka, a form of domanassa, they weep aloud which is called fire of parideva (lamentation). Actually it is the extreme grief which is called parideva, not the sound of weeping.

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 aloud when the Buddha passed into Nibbana. But today quite a number of people are seen to weep aloud and show extreme distress to attract 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 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 loses. And people can get consolation by means of wise remorse (samvega), with a 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, become 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-food. She died before hermit returned from the alms-round. When the townspeople saw the corpse in the road-side shed; they all lamented at her sudden demise though they were no relatives of hers. They then 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 hear his wife's corpse and ate his morning meal. He was calm and composed while other shed tears and wailed. After his meal he preached them a suitable discourse to extinguish the fire of parideva burning fiercely in them.

Mallika, Wife of the Great General

Another interesting story is about General Bandhula and his wife Mallika. 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 the numerous followers, some minister got envious and told the Kind 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 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 Vanerable Sariputta and his follower (bhikkhus) the bad news arrived. Mallika stayed composed and showed no sign of grief. Instead 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 has been fulfilling progressive parami (prefections of virtues) 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 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 every one 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 parami perfections?" A sorrowful experience should be taken as a test of one's parami virtue.

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 escape mental suffering whilst experience physical suffering. For example, during the countless lives while accumulating parami perfections, the Bodhisatta had experienced physical pain. He had to suffer physical suffering as Mahosatha and Vessantara. But he had a determination to deliver all kinds of creatures from samsara. With great compassion and his resolution to achieve enlightenment, he has been free from mental suffering.

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 wan 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, abandoning 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 -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 ones 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 disappointment 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 farsighted 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 your efforts, you should not be despaired. 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 Lokadhamma, which are eight in number:

 i. Labha (material gain)
 ii. Alabha (material loss)
 iii. Yasa (having followers)
 iv. Ayasa (not having followers)
 v. Ninda (being blamed)
 vi. Pasamsa (being praised)
 vii. Sukha (happiness)
 viii. 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 or worldly storms. Those who are emotionally unstable and easily moved from a state of elation to one of depression are the victim of domanassa. 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. In 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 scepter and crown, bringing the country into servitude. Therefore, one should built up fortitude to remain calm and composed under the stress of vicissitude of life.

Yasa and Ayasa

Teachers, leaders and great men ought to have a retinue of followers. As a fence to a building it encloses, followers usually protect their leaders and render service to them. In turn, leaders should reward their 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 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 with 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 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 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 King of Devas (Sakka) was blamed for the softness of the dung. So there is a saying, "Hate sees only faults; loves sees only praise, fondness leads trust. "In this life ill will 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 faultless like Amara, Kinnari, Maddi and Sambula, the four exemplary.

In a village, a young boy told his father that a neighbour falters in speech. He stuttered, "Oh father! Our neighbour..ah..,..as, has…has…fal…ter…ing spe…ach. He was probably oblivious of the fact 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 visit 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 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 the best to appraise one's fault by oneself in the light or moral fear (ottapa) and moral shame (hiri).

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 mind 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 fears plays a dominant part in their lives. In the Samyutta Pali, the Buddha said, "One who is too overcome by fear is like a deer that startles and takes flight at the slightest sound. They are timid, the fainthearted, the irresolute. People too overcome by fear have nothing to gain. They only encourages 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 the 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 lokadhamma, vicissitudes. Therefore you should be indifferent to them bearing in mind that such things are signs of your fame and success.

Just ask yourself, "How steadfast am I? Only then you will 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 works or good deeds. Continue to nurture loving-kindness (metta); 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 other undesirable. Since time immemorial all sentient beings had done good and bad deeds in countless past lives and so they all will have good and bad effects, or ups and downs, in this life. Situations desirable and undesirable are periodic phases of life. Unflinchingly, 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 to exist.

For example captains of ocean going vessels cannot always except 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 heaven.

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 practice mental concentration and nurture a stoical mind.

Upayasa (Intense Anger)

When one comes across mental losses, death of loved ones, downfalls or failures, these arises intense anger (upayasa). 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 will 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 he boiling over the heated oil. Upayasa is like complete burning and evaporation of the remaining oil.

Upayasa effects persons who have weak minds and those who depend too much on each other. The weaker sex is more prone to suffer from upayasa. Feminine mind and physique are not as strong as the masculine and are more 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 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. Everyone should first extinguish soka and parideva quickly. Only then they will not pass on to upayasa (Methods to extinguish soka and parideva have been mentioned earlier.)

9. ISSA (ENVY)

When one hears or meet an individual superior to one in beauty, wealth, education, or morality one often feels envious. This unwholesome thought is envy (issa). There are many who do not appreciate good things of others. They would comment, "All birds are as beautiful as owls" and "Such rabbits are abound." These condemnation grow out of issa. Some in their envious state of mind, say, "Similar toddy shells can be found under every toddy palms."

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 bhikkhu envy can arise. Even preachers and abbots are not immune to slander and envy.

By felling envious and by fabricating slander, one only ruins oneself because the wise condemn him as 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 akusala, unwholesome 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 dogs, 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 the 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 other is propelled further into prosperity.

Attukkamsana and Paravambhana

Attukkamsana means praising one's own self either in speech or writing. (atta = self + ukkamsana = 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.

Ostentations

Some people proclaim their abilities 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 other, etc. They might also say that although now they are in low positions, once they were a cream of society. Even some monks say that they are powerful, dignified, have wealth donors, pass many religious examinations, preach and teach well, can create 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 mindfulness (sati).

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 conceit (mana), but a timely plan that befits the occasion.

Blame

Some people heaps blames on other when they write criticisms or comments in print-media due to lack of sati. 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 the evening meal. So he told his wife about 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 ad still his wife would not believe him. So he had to take back his words lest his wife would again proclaim him mad.

A true, factual 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 (SELFISHNESS, ENVY)

Selfishness or envy, unwholesome mental factor is called macchariya. Nowadays some persons are reluctant to give alms or charity to others. This is mistaken to be macchariya. But actually macchariya means wishing other persons to get nothing. They are jealous of others. They do not want to see others acquiring wealth. Stinginess is just attachment to money and property, and 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 categories of macchariya: -

a. Avasa Macchariya is macchariya concerning house, dwelling, 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 acts of selfishly preventing others from getting something is macchariya. Those monks who have avasa macchariya will be reborn in their very abode as peta (hungry ghosts) or reborn in Niriya (hell).

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

c. Labha 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 bad use and to wish good monks to receive them is not labha macchariya. Those who have labha macchariya will be reborn in filthy hell and will have to eat filth.

d. Vanna Macchariya based on beauty and fame. This form of jealousy does not want others to be more beautiful or more famous than oneself. Such a person becomes an ugly person in forthcoming existences in samsara. He also will be denied of fame.

e. Dhamma Macchariya is macchariya based on learning, education, or knowledge. Thus a person will not impart knowledge or information to others is guilt 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 person 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. When he dies he will be penalised in the hell of burning ash.

Points to be Considered

Regarding the five categories of macchariya, considerations should be made, who will be most exposed to these evils 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, they do not wish others to acquire better house, or land, to be more wealthy, beautiful, to excel them in power, status, knowledge, wisdom, and so forth. Such jealousy is called macchariya. But the sufferer of 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 peta (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 remorse (kukkucca). 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 words 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 akusala (bad or unwholesome deeds). For example they transgressed others, committed adultery and engaged in sexual misconduct. As a consequence when they died they fell into Lohakumbi Niraya (hell of 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. Each one could only utter one word because of their great pain. 'Du', 'Sa', 'Na', '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 merits. Instead, I had engaged in sexual misconduct."

They felt intense remorse for their evil deeds. But one man could utter only 'Du' and sank to the bottom of the infernal cauldron.

They other wished to say, "Evil consequences seem to be endless. I had done evil deeds, as a human being". But he could not completed his sentence. He uttered only one word 'Sa', the third 'Na' and the last 'So'. After committing crimes or doing unwholesome deeds many people experience regret and remorse. The evil consequences of bad deeds do not wait to materialise in the future existence as in the case of the four rich lads. In the present life too they will be gnawed away by thought of evil deeds. They will feel as if their bodies are burning and 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 consequences. Such repentance will only serve to develop kukkuca, another form of unwholesome mental faculty. The correct way to overcome remorse is to avoid 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 good opportunities and time he will come to wreak 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 you will fail to harvest the grains.

Even if you realize 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 to an extremely old age when resigned from his office. The venerable Sariputta happened to meet him on the day he was going to die and preached the Noble Dhamma. But the old man could not concentrate on the Dhamma because he was full of remorse for his past deeds of execution.

Knowing the true situation, the Venerable Sariputta asked, "Did you execute the condemned criminals on your own will or by orders of the Kind?" He replied to carry out the commands of the King. I did not kill them on my own will." Then the Venerable Sariputta said, "So do you think you are guilty of these killings? Do you think you are responsible for their deaths?" Herein the old man began to think that he seemed to be free from guilt and his mind became calm again. While listening to the Dhamma, he reached the stage of Cula-sotapana (a junior stream-winner) and he was born in the Deva loka celestial plane 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 exexutioner, admittedly, he had taken many lives. But the Venerable Sariputta had asked helpful questions to extinguish remorse (kukkucca). When remorse disappeared the old man concentrated his mind on the true Dhamma attentively and was reborn in Deva loka, the abode of celestial beings. Taking lessons from this story, people should forget past evils, put out their anxieties, and try not to repeat past mistake but to perform good deeds as soon as possible.

12 & 13. THINA (SLOTH) AND 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, including 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. Sometimes, due to overwork and bodily weariness, one becomes sleepy. Even the Arahat may feel sleepy, just as a plant wilts and shrivels under the burning heat of the sun.

Only when citta and cetasika, become sluggish, inert, torpid, they are described as thina and middha. Nowadays, those who are lazy and unwilling to work are said to be under the influence of thina-middha.

14. VICIKICCHA (DOUBT, SCEPTICISM)

Vicikichha is associated with doubt or scepticism on the Buddha, the Dhamma, and the Sangha. Vicikiccha is neither total disbelief nor complete acceptence. In fact, vicikiccha is wavering between belief and disbelief. Examples of sceptical doubts are: -

a. Is there the Omniscient Buddha?

b. Can one attain Nibbana if one follows the Eightfold Path?

c. Is he a bhikkhu of good conduct? (In spite of seeing a bhikkhu of good conduct).

d. Can we get any benefits from observing wholesome moral precepts?

e. Do we have past existences? Or are we created by an Eternal God?

f. Are there future lives? Is death termination of everything?

g. Can one's moral and immoral deeds influence the forthcoming series of khanda? (Disbelief in kamma)

h. Can one enjoy the consequences of good deeds? (Disbelief in the results of kamma)

i. Is it true that due to avijja (ignorance) there arises sankhara (action of the mind or volition)? (Disblief in Paticcasamuppada, the Law of Dependent Origination).

Therefore scepticism of the Buddha, the Dhamma and Sangsa constitute 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 Arahats sometimes have doubts in the meaning of Vinaya Rules, whether such an act is in accordance with the Vinaya or not. In this case it is not vicikiccha.

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

Conclusion

This chapter has dealt with the akusala cetasika (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 effort to clarify the nature of bad cetasika 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 realize Nibbana in the shortest possible time.

[HERE ENDS THE CHAPTER ON AKUSALA CETASIKAS,
THE UNWHOLESOME MENTAL FACTORS]

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CHAPTER 3

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