IN THIS CHAPTER kusala cetasikas (wholesome mental factors) will be dealt with. The following mental factors are responsible for arising of wholesome consciousness:

1. Saddha (faith, confidence)
2. Sati (mindfulness, awareness)
3. Hiri (moral shame)
4. Ottappa (moral deed)
5. Alobha (non-greed, generosity)
6. Adosa (non-hatred, goodwill)
7. Amoha (non-deluded, wisdom)
8. Metta (loving-kindness)
9. Karuna (compassion)
10. Mudita (sympathetic joy)
11. Upekkha (equanimity)
12. Samma vaca (right speech)
13. Samma kammanta (right action)
14. Samma ajiva (right livelihood)

These fourteen good mental factors protect one from evil and enhances the mind to be pure and wholesome.

1. SADDHA (FAITH)

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

a. Belief

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

Here faith (saddha) means belief in kamma and its result. Saddha is also called "Saddhadhimokkha" (decision based on full faith in things if real nature) it is also a wholesome mental factor (kusala cetasika).

b. Clarity of Mind

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

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

Note:

Please study about true saddha in detail in the chapter on Carita (mature or Habitual conduct) where saddhacarita is further explained.

False Faith

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

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

Note:

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

"Yo balavatiya saddhaya samannagato avisadanano, so muddhappasanno hoti na avecca pasanno; tathahi avatthusemim pasidati, seyyathapi titthiya" ~ Ekanipata Anguttara Tika

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

Confusion between Faith and Love

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

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

Some people accept doctrines and instructions through personal attachment; such attachments sometimes can promote knowledge and wisdom and enhance fulfilment of parami perfections. If wholesome mental factors are cultivated on account of personal attachments, then it is beneficial.

In the Patthana Pali it is said, "Akusalo dhamma kusalassa dhammassa upanissaya paccayena paccayo - unwholesome mental factors can support the formation of wholesome mental factors."

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

2. SATI (MINDFULNESS)

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

Sometimes you look forward to meritorious deeds to be done tomorrow or in the future. You take care to observe morality (sila) and do not breach any precepts. You are mindful to restrain the arising or greed, pride and ignorance. You recall the counsels of your teachers. Only such forms of mindfulness concerning wholesome matters are collectively called sati (mindfulness). Such true mindfulness is also called appamada - without remissness, watchfulness, vigilance. Therefore when a bhikkhu administers sila precepts to lay devotees, he always reminds thus at the end of giving precepts, "Appamadena sampadetha - be ye without remissness in doing meritorious deeds."

The Tathagata taught thus, "Sati khvaham bhikkhave sabbatthikam vadami - O Bhikkhus, mindfulness is essential in every act." Though there may be instances of being over faithful, there can never be over-mindfulness. When the Buddha was about to enter Parinibbana, his last words summed up the very essence of his teachings (Dhamma), that is, "Appamadena sampadetha - be always vigilant and watchful in every act."

Mere Remembrance is Not Sati

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

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

3. HIRI (SHAME) AND 4. OTTAPPA (FEAR)

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

Further clarification is as follows: -

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

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

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

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

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

Hiri and ottappa protect you from immoralities putting restraints on son from misconduct with mother as well as on brother from committing sin with sister. They are regarded, therefore as two great guardians of the world (Lokapala Dhamma) protecting you from immoralities. So they are pure and wholesome ideals, known as Sukka dhamma. These two Dhamma keep human beings in moral discipline and moral restraint that distinguish them from animals.

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

False Hiri and Ottappa

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

Four Cases Where Shame Should be Disregard

In texts mention is made of four cases where one should discard shame:

i. In trade and commerce
ii. In learning under a competent teacher
iii. In partaking of food
iv. In making love

These cases are mentioned to emphasize the point that one should be hold doing something of benefit. No commitments are made on whether they are moral or immoral.

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

The Middle Way

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

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

5. ALOBHA (NON-GREED)

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

A Greedy Bhikkhu

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

A Greedy Man

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

A Greedless Bhikkhu

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

A Greedless Man

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

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

6. ADOSA (NON-GREED, LOVNG-KINDNESS,
FORGIVING OR HARMLESSNESS)

Adosa means non-hatred or non -anger. It is contradictory to rudeness, harm, revenge, aggression and hatred. It is the direct apposite of anger or hatred as represented by a gecko vis-à-vis snake. Dosa incites rudeness whereas adosa promotes politeness. Adosa makes one good-natured and patient; hence the facial expression of angry person is disdainful whereas that of the genteel is pleasant and smiling, clean, bright and beautiful like the face of the silvery moon. Adosa conquers through forgiveness and is represented by polite words and pleasant speech. The nature of adosa is full of benefits. In fact adosa is synonymous with metta (loving-kindness), which is welcome everywhere in the world. [The nature of metta will be dealt with soon].

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

In fact, the Queen employed all her pariyaya and maya to bring Paduma to ruin.

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

Comments on the Jataka

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

Action and Reaction

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

7. AMOHA OR PANNA (WISDOM)

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

The Wisdom (Panna)

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

False Wisdom

Some so-called "clever" persons are well versed in oration, persuasion, lying, swindling and pretensions. Such kinds of cleverness are not true wisdom. They are fake knowledge of vancana panna (false wisdom), meaning knowledge of deceiving others. Some people excel in martial arts or in making and using sophisticated weapons. Such knowledge belongs to the class of mental factors called vitakka. It is an akusala, unwholesome mental factor.

It should be noted, however, that false wisdom cannot be found in the stupid, the dull and the low IQ persons; it can be found only in highly intelligent or educated person. The law of Patthana (Conditional Relations) say that true knowledge can give support false understanding; that is real wisdom may help the formation of false wisdom, by means of Pakatupanissaya Paccaya. Accordingly intelligent persons may follow the right path and attain the highest positions in doing kusala (moral deeds); but they may also excel in doing evil and cause harm and malice to the greatest extent possible.

Inherent Wisdom and Acquired Wisdom

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

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

How to Cultivate Jati Panna

Wisdom gained at birth only brings worldly success and benefits but also produces good results in vipasssana (Insight meditations) or Dhamma practice. Only persons with jati panna can win Bodhi-Enlightenment, Magga and Phala Nanas. Therefore, a person should cultivate jati panna right now for future existences. To do so, one must first cultivate a strong will to acquire intelligence and knowledge. After getting this noble inspiration you must read good books, and discuss with learned teachers and wise sages. Seek advice from them. Such effort will augment ample pavatti panna and make you a rational and comprehensive person and sow the seeds of wisdom for future lives in samsara. However, you must not rest content with your present achievements.

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

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

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

Faith here means devotion to almsgiving, or doing service with a view to be reborn in luxurious abodes. Such a devotion seldom contains and inspiring thought for the advancement of one's country, race and religion. Panna (wisdom) develops good deeds with serious thought for one's country, race and religion and does not put in the fore the welfare of one's own future existences knowledge full well that good deeds will produce good results. Thus wisdom and faith are fundamentally different.

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

Note:

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

An Exhortion

O citizens, Whether knowledge is real or unreal, the importance lies in the nature of one's mind. Just as the heart is vital  for living organisms, a good attitude is always a paramount importance here and hereafter. Wisdom determines the prosperity of the present as well as the future existences. Only the wise can understand fully the benefits of dana (charity), sila (morality) and other parami perfections (virtue). Only through wisdom can one fulfil the virtuous perfections.

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

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

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

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

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

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

8. METTA (LOVING-KINDNESS)

There is particular mental factor (cetasika) such as metta. The adosa cetasika when it is meant to connote wishing others welfare, peace and progress, is known as metta. Therefore metta is the sincere will to help others, to see other prosper and to radiate loving-kindness to others.

False Metta

There is also a form of metta, which exists among relatives, lovers, husbands and wives. Such metta also constitute wish and deeds of helpfulness to each other. They are said to be 'in love' with one another. They also used the word metta for this type of attachment. But it is actually lust or attachment termed gehasitapema - love for the household already treated under 'lobha'. This is not true and sincere metta, loving-kindness.

Once a layman approached his reverend bhikkhu and asked him the proper way to practise metta bhavana. The bhikkhu said, "Start radiating metta on the one you love best". So, as he loved his wife best, he started metta meditation on her that night just outside her room. After some time he became so overcome with love that he rushed to her room. As the door was bolted shut he bump his head at the door and received bruises. This kind of love is called gehasitapema.

A Cow's Love for Her Calf

One cannot say such forms of pema never develop into true metta; even a cow's love for her calf can bring about arising of kusala citta (wholesome consciousness). Once a upon a time, while a cow was breast-feeding her young calf with true metta, a hunter threw a spear at her. But, due to her immense metta for her calf, the spear became flaccid like a palm leaf and cause her no harm at all. This is the evidence that love between relatives, friends, husband and wife, parents and children can developed into true metta.

The Metta of Queen Samavati

In the ancient kingdom of Kosambi, King Utena had three queens, namely Samavati, Magandi and Vasuladattadevi. While Samavati was devoted to the Ti Ratana (Three Gems) and Magandi, since her maiden days bore a grudge against the Buddha. She used to find fault on Samavati, who always practised metta bhavana. King Utena rotated his visits to the three chambers of his queen respectively; and he was very dexterous with the harp.

One day, when the turn to visit Samavati's room came, Magandi put a poisonous snake which she got from her uncle, into the cavity of the King's harp and placed many garlands so as to stop the snake from coming out. Then she told the King not to go to Samavati's chamber as she had horrid nightmare to be interpreted as bad omen. But the King, heedless of her warning, went to his beloved's chamber. Magandi followed him as if she was concerned about the King's safety.

When the King reclined on Samavati's couch after dinner, she secretly removed the garlands to let the snake out of the cavity. The snake being full of fury, made a hissing sound and approached the King. Magandi pretended to be shocked, scolded Samavati and her attendants and blamed the King for not listening to her warning.

King Utena, being ignorant of Magandi's sinister plot, got very angry and picked up his bow and arrow to shoot the innocent Queen and her attendants.

At that moment, Samavati told her attendants no to feel hatred or anger, against the King and Magandi but only to propagate metta, as they have always been doing (loving-kindness) to them. She said expect metta there was no saviour in sight at such a time. She urged all to emanate metta thoughts to both the King and Magandi as much as possible, and dispel all thoughts of grudge, anger and revenge.

So the attendants well tamed under the guidance of Queen Samavati, cultivated loving-kindness to King Utena and Magandi. The angry King could not conquer his anger and released an arrow. Due to the power of metta, the arrow turned back towards him. At once the King recovered his senses and kneeling in front of Samavati, begged for forgiveness. He now realized his own thoughtlessness.

Moral of the Jataka

Queen Magandi was envious and jealous of Queen Samavati who was more beautiful and popular. She was infested with issa and dosa. She plotted evil schemes with maya. King Utena, on seeing the snake, was overcome with dosa. When the arrow boomeranged, he experienced great fear under the influence of dosa domanassa. Queen Samavati and her attendants being basically good-natured propagated metta even towards their enemies.

In this age, those who want to live a highly virtuous life should emulate the attitude and behaviour of Queen Samavati. In the face of envy, jealousy and ill will one should improve one's mind and extinguish the desire to avenge on others. Given the opportunity to do service to others, do so even to those who have malicious to you. Make good use of the priceless weapon known as metta. Metta is water; dosa is fire. The more the water, the easier it is to flight the flames. Therefore, one ought to try to diminish one's anger and foster loving-kindness.

9. KARUNA (PITTA, COMPASSION)

Karuna means great pity for the less fortunate beings. Karuna incites the will to save unfortunate sentient beings, and to alleviate the sufferings of others. When one sees a person in misery, there arises the wish to kelp them. If he cannot do so, he will be uneasy and concerned. This is not true karuna. It is only domanassa (mental suffering) based on pity, which mostly occurs in the hearts of good people. Therefore, although it is a domanassa, this akusala, is not a great evil. This is in fact a natural to good, compassionate people.

Unreal Karuna

Sometimes a man will feel pity for his relatives and friends who are in trouble and wish to save them. Actually, this mental factor is soka (sorrow) and not true pity. Real karuna give rise to pity and compassion whilst the unreal gives rise to worry anxiety.

The Mentality of the Virtuous

All good-natured persons will fell karuna (pity) for the less fortunate ones when they actually see them. However, they will radiate metta (loving-kindness) only on their friends, relatives and kith and kin. But the true virtuous persons who are fulfilling the ten perfections and those holy persons already accomplished in oaramis particularly the Bodhisatta, have great compassion for all sentient beings feeling greatly concerned for the danger of apaya and ill consequences of their evil deeds falling on them, just as parents feel pity for their poor, suffering children. They can extend their metta on all sentient beings without discrimination. They can be compared to parents who love their children equally, even the naughty ones.

Metta and karuna had acquired firm roots in mental and physical continuum of the Bodhisatta in every existence while fulfilling paramis and they became fully matured at the time of Supreme Enlightenment. By virtue of this Gotama Buddha looked upon Mara with unshaken metta to conquer him when Mara imposed great interference and hindrance on him on the eve of Buddhahood. The Buddha did this by emanating metta incessantly with supreme forgiveness to Mara who was bent on destroying him. In the same way the Buddha conquered Devadatta who plotted to kill him.

In the present day, those who strive to be virtuous and noble should  emulate the good examples of Bodhisattas. They should reject the concept: "I will be good only to be good." Instead they should replace it with the attitude: "Although they are bad, I will return only good to them. Whether they are good or bad, I must do them good." And they should bear in mind to bestow sincere metta and karuna on everyone.

10. MUDITA (SYMPATHETIC JOY)

The feeling of sympathetic joy at the success, welfare and prosperity of others is called mudita. In life, evil-minded people experience envy, jealousy, greed, etc. when someone gains popularity, promotion, wealthy, education, status, position, etc. but noble-minded people, when seeing or hearing of such events, feel glad; they applaud the success of other people with sincerity. They reason life this: "Oh, they gain wealth, power and success and popularity because they have sown the seeds of kusala-kamma, good and noble actions in the past, and now they are reaping their due harvest." This is true mudita.

False Mudita

False mudita means excessive joy and gladness at the well-being of one's own relatives and friends. This gladness resembles mudita but actually it is a false one. Such extreme joy even to the point of tears, is known as piti somanassa which is associated with tanha and lobha. But all such gladness and joy must not be taken as false, because there can be genuine muditas too.

11. UPEKKHA (EQUMINITY)

Upekkha is equanimity or even-mindedness on all beings (In Abhidhamma texts, upekkha is referred to as tatramajjhattata cetasaka.

Upekkha is unlike loving-kindness for there is no love involved; it is unlike sympathetic joy for there is no gladness; it is unlike anger, for there is no hatred or malice. It dwells on the fact that kamma brings about good or bad consequences accordingly. The these of upekkha is kammasaka - One's own action are one's assets.

But today we often use this word upekkha concerning naughty children or pupils. That means, people remain indifferent to the welfare of their children or pupils whether they behave well or not. It amounts to sheer neglect of duties. In the case of upekkha, the persons concerned are taken into consideration with an unbiased mind free from extremes of love and hate. Upekkha can occur in the mind of ordinary people. But jhana upekkha can be attained only after the mastery of the three fore runners namely metta, karuna and mudita.

The Four Divine States of Mind (The Four Brahavihara)

Metta (loving-kindness), karuna (pity), mudita (sympathetic joy), upekkha (equanimity) are collectively called the Four Brahmavihara, the four states of minds. [Brahma = divine and vihara = living].

Therefore in the noble practice of Brahmavihara, one has to anchor his mind and action on one of the four divine states. Living such a life is not arid with the heat of hatred, envy and jealousy. It is a life steeped in and imbued with the four Brahmavihara.

In Myanmar such noble states of mind are collectively classified as brahmaco (saturated and filled with divine thoughts). But some say the word brahmaco is derived from the Pali word Brahmacariya.

Developing Metta

Keep your mind incessantly occupied with metta and you will really develop metta for all. In other words metta must be developed so that your mind becomes enriched with loving-kindness.

Transmitting Metta

When you radiate metta directed to someone while concentrating your thoughts on that person and wishing: "May so and so be prosperous," your metta will communicate with the person on the receiving end. It happens as if your metta has reached that person's mind. Therefore when you transmit metta directly to someone, people today say you "send metta to someone."

The Common Mode of Sending Metta

Recite (in Pali), "Sabbe satta avera hontu, Abyapajja hontu, Anigha hontu, Sukhi attanam pariharantu." This means:

a. May all beings be free from danger.
b. May all beings be free from domanassa (mental suffering) and have peace of mind.
c. May all beings be free from physical sufferings and be well.
d. May all beings be prosperous and maintain  themselves to live a long life.

Effective Sending of Metta

Only when you earnestly wish the well-being of someone or some beings can we say that metta has been radiated properly. If you just say, "Avera hontu" by rote learning with a wandering mind and without concentration, then you are not sending metta as you intend to do. It is better therefore to recite in one's own vernacular rather than in Pali so that you really comprehend what you are uttering. You should mention a person by name when you send metta;

For example: "May my mother be free from dangers and difficulties; may she attain mental and physical happiness; may she be in good health and may she live long."

You should say these words with great enthusiasm and sincerity. The same holds true for your father, teacher, etc. In the case of metta for all living beings also you replace 'my mother' with 'all living beings.'

In short, you can just recite: "May my mother be free from danger and may she be well." "May my father be …." "May my teacher be …." The only essential point is to have keen interest and enthusiasm for their welfare, peace and progress.

How to Send Karuna

Karuna cetasika means loving compassion for all beings suffering  from misery. The essence is the sincere wish to deliver them from their present and future woes. Therefore in propagating karuna people recite in Pali: "Dukkha muccantu" which means "May one overcome prevailing woes". Real karuna is the profound wish for others to be free from sufferings and come to prosperity. Wishing "May so and so die quickly" so as to bring his suffering to a quick end is not true karuna. It amounts to byapada ducarita (unwholesome mind tainted with worry).

How to Send Mudita

Mudita is sympathetic joy (altruistic joy) at the success, prosperity and achievements of others. It is the sincere wish to let others continue enjoying their wealth, position, progress, happiness, fame and so on. To send mudita, one should recite wittingly: "Yathaladdha sampattiyo mavigacchantu" which means "May they continue to possess success, happiness they have achieved" and radiate sympathetic joy when you witness the well-being of a person. A mere recitations of Pali words do not constitute real mudita.

How to Send Upekkha

Upekkha is equanimity which is viewing rightly and having no partiality. To send upekkha is to reflect, "one's only asset is kamma whether good or bad; it determines the consequences, pleasant or miserable."

The main concept is that even if you sincerely wish someone to be rich, his past and present kamma is the real deciding factor; similarly even if you feel sincere pity for a person, only his kamma will save him from his troubles. Irrespective of your sympathetic joy and equanimity, his own fate is sculptured by his kamma. Hence kammasaka and not your worry.

Note:

These Four Divine States of mind, the four Brahmavihara have different projections. Metta projects loving-kindness and affection on all living beings. Karuna projects pity and compassion on beings suffering from misery. Mudita will take successful beings as its objects and project sympathetic joy. Upekkha views all beings as subjects to kamma, and projects equanimity on them.

Therefore it should be noted that one cannot project four Brahmacariya at the same time onto all beings onto a single person. When you wish to radiate metta thought-waves, you ought to recite the four lines: "Avera hontu pariharantu…" or either Myanmar version with great concentration of mind.

Similarly you can project karuna onto suffering beings in Pali or in Myanmar. Merely uttering Pali verses without understanding is meaning or with no sincere wish will not be effective. Perfunctory rituals are common among Buddhists nowadays. Therefore pious and faithful are duty bound to put more emphasis on setting good examples for the new generation to emulate.

12, 13 & 14. THE THREE ABSTINENCES
(SAMMA VACA, SAMMA KAMMANTA, SAMMA AJIVA)

When one is studying the three virati cetasikas, one should possess the knowledge of ten ducaritas (evil conducts).

This book will make no elaboration on these. The ten evil conduct must be categorised into two groups; i.e. those concerned with one's profession and those which are not. For instances, killing in order to rob, to assassinate or to earn one's living as a hunter or as a fisherman, and such like, are evil deeds which are concerned with earning a livelihood, micchajiva. Taking life due to anger or hatred is ducarita not related to profession. Likewise all other evil deeds can be divided into two classes.

In the case of false witness or advocating for unjust cause in court, earning an income by telling tales and fables as a narrator etc. are unwholesome deeds related to livelihood. False speech, verbal rudeness, making up false statements, etc. are vaciducarita not related to profession.

Virati (Abstinence)

Abstinence from kayaducarita (evil conducts) and vaciducarita (evil speech) is called varita (abstinence). If you refrain from telling falsehoods related to profession even though you have the change to lie, it is samma vaca virati (abstinence for the sake of good speech). But if the abstinence is concerned with your profession or livelihood, it is samma ajiva virati (abstinence for the sake of right livelihood).

The avoidance of killing even if you get the chance is samma kammanta virati if not related to livelihood. But if this avoidance is concerned with livelihood it becomes samma ajiva virati.

Other Good Deeds Not Belonging to the Class of Virati

In life there are also other good deeds which are not of the nature of the three abstinences mentioned above. They are kusala (good actions) not associated with these virati cetasikas. Such deeds as saying good words, reciting Pali formula for observance of precepts such as "Panatipata veramani sikha padam samadhi yami" etc. are known as samma vaca (good speech). They form wholesome cetanas. Almsgiving, paying homage to Buddha, listening to the Dhamma, etc. are samma kammanta (good deeds). Such good speech and good deeds originate from wholesome cetana. Traditional occupations such as trade and commerce are samma ajiva (good livelihood). But in all these cases, as there is no virati cetasikas involved; they are said to be just kusala cetasikas.

Virati in Three Actions

There are three practical aspects of each of the three virati mentioned above. They are samadana virati, sampatta virati and samuccheda virati. The first, samadana virati is abstinence by means of observing sila (presepts). If you get a chance to kill a cow but you observe panatipata (refraining from killing) precept, and you spare the cow then you gain samadan virati merit.

Once there was a layman, who after taking precepts from a bhikkhu, went to the fields to search for his list cow. While he was ascending a hillock, a big python entwined his leg.

As he was about to kill the snake with his sword, he remembered he had taken sila (precepts) from his teacher so he did not harm the snake. Due to the power of sila, the snake let him free and went away. Abstinence at the time of taking precepts or after doing so amounts to samadana virati. [samadana = observance of precepts; virati = abstinence]

Incidental abstinence is classified as sampatta virati. For example, in ancient Ceylon (Sri Lanka), a lay devotee named Cakkana was tending to his sick mother whose physician recommended rabbit's meat as a cure. So the layman went in search of a rabbit. He caught a small one in a paddy field and was about to kill when he suddenly felt pity for the timid animal and set it free. Back home he told his sick mother the incident then made a solemn vow, "Since my coming of age, I had never taken the life of any living being with a will to do so." Due to his noble, solemn truth his mother recovered from her ailment. In this incident, the layman had not observed any sila beforehand. But at the time he caught the rabbit, instant compassion made him refrain from killing. This is a case of sampatta virati. [sampatta = incidental; virati = abstinence]

When a person attain supramundance Magga citta he becomes totally free from kelisa (and abstain from all evil deeds). Such abstinence is classified as samucchedha virati, complete riddance of all evil [samucchedha = complete; virati = abstinence]

In this way, each basic virati cetasika is further divided into three sub-classes.

CONCLUSION

Here end the chapter on kusala cetasikas, good or wholesome mental factors which influence our mind. Akusala cetasikas, bad or unwholesome mental factors which contaminate our minds had been covered in Chapter Two. Now you should consider deeply which type of cetasikas, good or evil, occurs most in our minds.

We have known that good mental factors (cetasikas) have their counterparts such as unreal faith, unreal mindfulness, unreal shame, unreal fear and so on. But in the case of unwholesome mental factors you will notice that there are no good counterparts at all. Therefore you can now realize the evil outnumbers the good, and our mind are mostly influenced by unwholesome mental factors. Even when good, wholesome mental factors occur they are tainted with evil version.

Now you know that unwholesome thoughts, unwholesome mental factors and evil deeds are the cause of long duration of samsara (the cycle of births and deaths). As a human being endowed with intelligence and wisdom, if you continue to allow evil of misdeeds outnumber good deeds you will not achieve Nibbana, the supreme bliss, no matter how often you pray for it.

I would therefore exhort everyone to become a member of the community of really good noble persons, with self-respect rather than that of hypocrites pretending to be good persons.

As for me, I wish to be able to nurture a noble, flawless and pure mind in all future existences; and to be free from pariyaya, maya and satheyya. May my associates, friends and acquaintances walk on this path of righteousness and become truly virtuous personages.

[HERE ENDS THE CHAPTER ON KSALA CETASIKAS
WHICH HAVE GOOD INFLUENCE ON THE MIND]

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CHAPTER 4