Abhidhamma In Daily Life
chapter 6, paragraphs 24-30
24. In doing kind deeds to others we cannot eradicate the latent
tendency of dosa, but at least at those moments we do not accumulate
more dosa. The Buddha exhorted people to cultivate lovingkindness
(metta). We read in the 'Karaniya Metta-sutta'; (Sutta Nipata, vs.
143-152 : I am using the translation by Nanamoli Thera, Buddhist
Publicafion Society, Kandy, Sri Lanka.) what one should do in order to
gain the 'state of peace'. One should have thought of love for all
. ...In safety and in bliss
May creatures all be of a blissful heart.
Whatever breathing beings there may be,
No matter whether they are frail or firm,
With none excepted, be they long or big
Or middle-sized, or be they short or small
Or thick, as well as those seen or unseen, Or whether they are dwelling
far or near,
Existing or yet seeking to exist,
May creatures all be of a blissful heart.
Let no one work another one's undoing
Or even slight him at all anywhere;
And never let them wish each other ill
Through provocation or resentful thought.
And just as might a mother with her life
Protect the son that was her only child,
So let him then for every living thing
Maintain unbounded consciousness in being,
And let him too with love for all the world
Maintain unbounded consciousness in being
Above, below, and all around in between,
Untroubled, with no enemy or foe....
25. The Buddha taught us not to be angry with those who are unpleasant
to us. We read in the Vinaya (Mahavagga X, 349 : Translation by Nanamoli
Thera.) that the Buddha said to the monks:
They who (in thought) belabour this: That man has me abused, has hurt,
has worsted me,
has me despoiled: in these wrath is not allayed.
They who do not belabour this: That man has me abused, has hurt, has
wosted me, has me despoiled: in them wrath is allayed.
Nay, not by wrath are wrathful moods allayed here (and) at any time, but
by not-wrath are they allayed: this is an (ageless) endless rule....
26. At times it seems impossible for us to have metta instead of dosa.
For example, when people treat us badly we may feel very unhappy and we
keep on pondering over our misery. When dosa has not been eradicated
there are still conditions for it to arise. In being mindful of all
realities which appear the wisdom is developed which can eradicate dosa.
27. Dosa can only be eradicated stage by stage. The sotapanna (who has
attained the first stage of enlightenment) has not yet eradicated dosa.
At the subsequent stage of enlightenment, the stage of the sakadagami
(once-returner), dosa is not yet eradicated completely. The anagami
(non-returner, who has attained the third stage of enlightenment) has
eradicated dosa completely; he has no more latent tendency of dosa.
28. We have not eradicated dosa, but when dosa appears, we can be
mindful of its characteristic in order to know it as a type of nama,
arising because of conditions. When there is no mindfulness of dosa when
it appears, dosa seems to last and we take it for self; neither do we
notice other namas and rupas presenting themselves. Through mindfulness
of namas and rupas which present themselves one at a time, we will learn
that there are different characteristics of nama and rupa, none of which
stays; and we will also know the characteristic of dosa as only a type
of nama, not self.
29. When a clearer understanding of realities is developed we will be
less inclined to ponder for a long time over an unpleasant experience,
since it is only a type of nama which does not last. We will attend more
to the present moment instead of thinking about the past or the future.
We will also be less inclined to tell other people about unpleasant
things which have happened to us, since that may be a condition both for
ourselves and for others to accumulate more dosa. When someone is angry
with us we will have more understanding of his conditions; he may be
tired or not feeling well. Those who treat us badly deserve compassion
because they actually make themselves unhappy.
30. Right understanding of realities will help us most of all to have
more lovingkindness and compassion towards others instead of dosa.
1. Why is lobha a condition for dosa?
2. Lying, slandering and frivolous talk are akusala kamma-patha through
speech which can be performed either with lobha-mula-citta or with
dosa-mula-citta. When are they performed with dosa-mula-citta?
3. Is there akusala kamma-patha through the mind performed with