Roots of Good and Evil by Nyanaponika Thera

8/9/2019 Roots of Good and Evil by Nyanaponika Thera

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The Roots of Good and Evil

Buddhist Texts translated from the Pali

With Comments and Introduction by

Nyanaponika Thera

Buddhist Publication SocietyKandy Sri Lanka

The Wheel Publication No. 25125!

Copyright 1!" Buddhist Publication Society#$irst edition% 1!"&e'ised Second (dition% 1")#

&eprinted% *++"#

,igital -ranscription Source% Buddhist Publication Society#$or .ree distribution# -his /ork may be republished0 re.ormatted0 reprinted and redistributed inany medium# o/e'er0 any such republication and redistribution is to be made a'ailable to thepublic on a .ree and unrestricted basis and translations and other deri'ati'e /orks are to be clearlymarked as such and the Buddhist Publication Society is to be ackno/ledged as the originalpublisher#


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"ontents

Introduction###########################################################################################################################################2

#. Basic Ex$lanations...............................................................................................................................%

1# ,e.initions##########################################################################################################################################"*# -he Commentarial ,e.initions o. the 3n/holesome &oots########################################################4# -he Commentarial ,e.initions o. the Wholesome &oots#############################################################2# -he 5ature o. the Wholesome &oots############################################################################################1+6# -he ,i'ersity o. the 3n/holesome &oots###################################################################################1*

##. General Texts.....................................................................................................................................15

)# 7'ercoming Birth and ,eath########################################################################################################16!# Bondage and $reedom###################################################################################################################16"# Barbs#################################################################################################################################################16# $rom the 8ah9:;edalla Sutta########################################################################################################1)1+# 89rai'e 3p the &oots o. ('il?##################################################################################################*2*+# -he ;isible -eaching####################################################################################################################*6*1# $our -ypes o. People####################################################################################################################*6**# -he &oots o. ;iolence and 7ppression######################################################################################*)

(. The Removal of the ,n-holesome Roots....................................................................................2%

*4# -he -riple >em and the =bandoning o. the ('il &oots###########################################################*"*2# -he Purpose o. the -eaching#######################################################################################################**6# It Can Be ,one###############################################################################################################################4+*)# -he =rising and 5on:=rising o. the &oots################################################################################4+

*!# $i'e 8ethods .or &emo'ing 3n/holesome -houghts############################################################41*"# $or 7ne


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(##. The Goal..........................................................................................................................................+0

4# -he ;isible 5ibb9na#####################################################################################################################2)2+# What Is 5ibb9na?##########################################################################################################################2)21# -/o =spects o. 5ibb9na##############################################################################################################2)2*# -he appiness o. Liberation#######################################################################################################2!

(###. The Roots in the bhidhamma..................................................................................................+%

24# -he (Aposition o. Pre'alence######################################################################################################2"22# &oot:Cause Condition hetu-paccaya##########################################################################################2

4


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#ntroduction

-he Buddha has taught that there are three roots o. e'il% greed0 hatred and delusion# -hese threestates comprise the entire range o. e'il0 /hether o. lesser or greater intensity0 .rom a .aint mentaltendency to the coarsest mani.estations in action and speech# In /hate'er /ay they appear0 these

are the basic causes o. su..ering#

-hese roots ha'e their opposites% non:greed0 non:hatred and non:delusion# -hese are the threeroots o. good% o. all acts o. unsel.ishness0 liberality and renunciationD o. all eApressions o. lo'ingkindness and compassionD o. all achie'ements in kno/ledge and understanding#

-hese siA mental states are the roots .rom /hich e'erything harm.ul and bene.icial sprouts#-hey are the roots o. the -ree o. Li.e /ith its s/eet and bitter .ruits#

>reed and hatred0 maintained and .ed by delusion0 are the uni'ersal impelling .orces o. allanimate li.e0 indi'idually and socially# $ortunately0 the roots o. good also reach into our /orld andkeep the .orces o. e'il in check0 but the balance is a precarious one needing to be preser'ed by

constant /atch.ulness and e..ort# 7n the le'el o. inanimate nature0 too0 /e .ind counterparts togreed and hatred in the .orces o. attraction and repulsion0 kept in their purposeless reacti'emo'ement by inherent nescience /hich cannot pro'ide a moti'e .or cessation o. the process# -hus0through an un.athomable past0 the macrocosm o. nature and the microcosm o. mind ha'econtinued their contest bet/een attraction and repulsion0 greed and hatredD and unless stopped by'oluntary e..ort and insight0 they /ill so continue .or aeons to come# -his cosmic con.lict o.opposing energies0 unsol'able on its o/n le'el0 is one aspect o. dukkha unsatis.actoriness% the illo. restless0 senseless mo'ement as .elt by a sensiti'e being#

7n the human le'el0 too0 /e see that man0 /ho proudly belie'es himsel. to be a E.ree agentFGthe master o. his li.e and e'en o. natureGis in his spiritually unde'eloped state actually a passi'epatient dri'en about by inner .orces he does not recognise# Pulled by his greed and pushed by hishatred0 in his blindness he does not see that the brakes .or stopping these .rantic mo'ements are inhis reach0 /ithin his o/n heart# -he brakes are the roots o. good themsel'es0 /hich can beculti'ated to such a degree that greed0 hatred and delusion are utterly destroyed#

-hough /e ha'e spoken o. the siA roots as being Eroots o. good and e'il0F our use o. the termsEgoodF and Ee'ilF is pro'isional0 a simpli.ication chosen to introduce this teaching by .amiliarterms# In the Buddhist teAts they are called the roots o. the /holesome kusala-mla and the rootso. the un/holesome akusala-mla# =nd thus /e0 too0 shall generally call them#

-his di..erentiation o. terms marks an important distinction0 .or the EspreadF o. the mentalstates called roots is much /ider and deeper than the moral realm to /hich the /ords EgoodF andEe'ilF re.er# -he distinction may be de.ined as .ollo/s# =n intentional action per.ormed by body orspeech is immoralGan e'il or a EsinFG/hen it is moti'ated by the un/holesome roots and isintentionally and directly harmful to others# -his constitutes sociallysigni.icant immorality0 .or /hichit is the criterion# Such actions are termed unwholesome bodily or verbal kamma.-houghts associated/ith these un/holesome roots0 /ishing the harm o. others0 constitute individually signi.icantimmorality0 .or /hich they are the criterion# -hey include thoughts such as those o. inHury0murder0 the.t0 .raud and rape0 and also .alse ideologies leading to the harm o. others or condoningsuch harm# Whether or not these thoughts are .ollo/ed by deeds or /ords0 they constituteunwholesome mental kamma#

When greed0 hatred and delusion0 in any degree0 do not cause intentional harm to others0 theyare not e'il or immoral in the strict sense o. our de.inition# o/e'er0 they are still kammically

un/holesome in that they maintain bondage and lead to unpleasant results# Similarly0 the termE/holesomeF eAtends beyond socially signi.icant morality to comprise also /hat is indi'idually

bene.icial0 such as acts o. renunciation and attempts to understand the nature o. reality#

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-he recent crisis o. theistic .aith /hich has taken hold in the West has brought in its trail a moralcrisis as /ell# $or many0 belie. in >od has been shattered0 and o.ten those /ho lose their belie. in>od .ail to see any con'incing reason .or morality /ithout a di'ine sanction coming do/n .romabo'e# Le.t /ithout a sound .oundation .or ethics0 they either accept materialistic politicalideologies or allo/ their conduct to be guided by sel.:interest# et /e also .ind today a gro/ingnumber o. people seeking better alternati'es# -o them the Buddhareed is a state o. lack0 need and /ant# It is al/ays seeking .ul.ilment and lasting satis.action0but its dri'e is inherently insatiable0 and thus as long as it endures it maintains the sense o. lack#

atred0 in all its degrees0 is also a state o. dissatis.action# -hough obHecti'ely it arises inresponse to undesired people or circumstances0 its true origins are subHecti'e and internal0 chie.ly.rustrated desire and /ounded pride# Buddhist psychology eAtends the range o. hatred beyond

simple anger and enmity to include a 'ariety o. negati'e emotionsGsuch as disappointment0deHection0 anAiety and despairGrepresenting misguided reactions to the impermanence0 insecurityand imper.ection inherent in all conditioned eAistence#

Delusion0 taking the .orm o. ignorance0 is a state o. con.usion0 be/ilderment and helplessness# Inits aspect o. .alse 'ie/s0 delusion issues in dogmatismD it takes on a .anatical0 e'en obsessi'echaracter0 and makes the mind rigid and encapsulated#

=ll three un/holesome roots lead to inner disharmony and social con.lict# In -ibetan paintingsthey are depicted at the 'ery hub o. the Wheel o. Li.e01symbolically represented by a cock0 a pigand a snake0 turning round and round0 catching each other


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-he basic delusion0 .rom /hich all its other .orms spring0 is the idea o. an abiding sel.% the belie.in an ego# $or the sake o. this illusory ego men lust and hateD upon this they build theirimagination and pride# -his ego:belie. must .irst be clearly comprehended as a delusi'e 'ie/point#7ne must pierce through the illusion o. sel. by culti'ating right understanding throughpenetrati'e thought and meditati'e insight#

-hough the /holesome and un/holesome roots are indi'idual mental states0 theirmani.estations and repercussions ha'e the greatest social signi.icance# (ach indi'idual in societyrises up at once to protect himsel.0 his lo'ed ones0 his property0 security and .reedom0 .rom thegreed0 hatred and delusions o. others# is o/n greed0 hatred and ignorance may in turn arouseothers to anAious concern and resentment0 though he may not be a/are o. this or care about it#$rom all this there results an intricate interlocking o. su..eringGsu..ering caused to others andsu..ering eAperienced onesel.# ence the Buddha repeatedly said that the un/holesome rootscause harm both to onesel. and to others0 /hile the /holesome roots are sources o. bene.it .or boththe indi'idual and society see -eAts 1"**#

-he /holesome and un/holesome roots are o. paramount human concern on all le'els# =s theoriginating causes o. kamma0 our li.e:a..irming and rebirth:producing intentional actions0 they are

the moti'e po/ers and dri'ing .orces o. our deeds0 /ords and thoughts# -hey mould ourcharacter and our destiny and hence determine the nature o. our rebirth# Being dominant .eaturesin the structure o. the mind0 the un/holesome roots are used in the =bhidhamma Pi@aka .or theclassi.ication o. un/holesome consciousness and also .or a typology o. temperaments# =ll thestages o. the path to deli'erance are closely concerned /ith the /holesome and un/holesomeroots# =t the 'ery beginning0 the coarsest .orms o. greed0 hatred and irresponsible ignorance ha'eto be abandoned through 'irtue sla0 /hile in the ad'anced stages the aids o. meditationsamdhi and /isdom pa ha'e to be applied to a deeper:reaching remo'al o. theun/holesome roots and to the culti'ation o. the /holesome ones# ('en =rahantship and 5ibb9naGthe consummation o. the great JuestGare both eAplained in terms o. the roots% as the eAtinctiono. greed0 hatred and delusion#

-his /ide:ranging signi.icance o. the Buddhaood#

Namo te mla-dassv.

Homage to Him who has seen the Roots of All Things!

GGG!amdam"lako lobho# lobho vivdam"lako#dsabyakrako lobho# lobho paramhi petiko.Ta$ lobha$ pari%nanta$ vande& ha$ vtalobhaka$.

)


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>reed is the root o. heedlessness0= cause o. stri.e is greed#>reed into ensla'ement drags#= hungry ghost one /ill in .uture be#-he Buddha /ho greedreed:.ree 7ne#

'ihaam"lako doso# doso vir"pakrako#vinsakrako doso# doso paramhi nerayo.Ta$ dosa$ pari%nanta$ vande& ha$ vtadosaka$.

ate is the root o. turbulence0=nd ugliness results .rom hate#-hrough hatred much destruction comes0-o an in.ernal /orld one /ill in .uture go#-he Buddha /ho hate


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#. Basic Ex$lanations

1. Definitions

There are three roots of the unwholesome: greed, hatred and delusion& and there are threeroots of the wholesome: non'greed, non'hatred and non'delusion"

,5 44 SagQti Sutta

"omment

-hese t/o sets o. three are0 respecti'ely0 the roots o. un/holesome and /holesome 'olitionalaction kamma0 by /ay o. deeds0 /ords or thoughts#

-he term ErootF m"la0 the commentaries eAplain0 has the sense o. .irm support0 cause0condition and producer# -he .igurati'e character o. the term suggests that the roots can also be

taken as con'eyors o. the Enourishing sapF o. the /holesome or un/holesome# -hey con'ey thissap to the mental .actors and .unctions eAisting simultaneously /ith themsel'es0 as /ell as to the/holesome or un/holesome actions in /hich they issue# -hey areproducersby being producti'e o.rebirth#

-he /ords Eun/holesomeF and E/holesome0F as used here0 are renderings o. the Pali termsakusala and kusala0 respecti'ely# =lternati'e renderings used by other translators are0 .or the/holesome% pro.itable0 skil.ulD .or the un/holesome% unpro.itable0 unskil.ul# -he termsE/holesomeF and Eun/holesomeF comprise all 'olitional actions that bind li'ing beings tosaRs9ra0 the round o. rebirth and su..ering# -he actions ha'ing these roots may0 there.ore0 becalled kammically /holesome or un/holesome# ence the range o. the un/holesome is /ider than

that o. the immoral0 as it includes .orms o. the root:de.ilements /hich are not immoral in the strictsense eAplained abo'e# -he /holesome0 as dealt /ith here and in most0 though not all0 o. the.ollo/ing teAts0 is that o. the mundane type# -he /holesome o. the supramundane type is notproducti'e o. kamma and there.ore does not result in rebirth see -eAt 1!#*

-he commentators to the Pali scriptures eAplain kusala0 the /holesome0 as a healthy state o.mind ro)ya0 as morally .aultless anava%%a0 and as ha'ing .a'ourable or pleasant kamma:resultssukha-vipka# =nother connotation o. kusala0 EdeAterousF or Eskil.ul0F according to thecommentators0 does not apply in this conteAt# et kammically /holesome actions may also bedescribed as skil.ul inso.ar as they lead to happiness in the present and .uture0 and to progress onthe path to liberation#

*kusala0 the un/holesome0 has the opposite characteristics% it is an unhealthy or sickly state o.mind )elaa0 morally .aulty and blame/orthy sva%%a0 and has unpleasant kamma:resultsdukkha-vipka# $or all these reasons0 un/holesome actions in thoughts0 /ords and deeds can also

be said to be unskil.ul responses to li.e#

The Ran*e of the )ix Roots

a -he 3n/holesome# -he three un/holesome roots are not restricted to the strong mani.estationssuggested by the (nglish terms greed0 hatred and delusion# -o understand their range it isimportant to kno/ that in the Pali these three terms stand .or all degrees o. intensity0 e'en the/eakest0 o. the three de.ilements0 and .or all 'arieties in /hich these appear# In their /eak degrees

*

8undane lokiya are all those states o. consciousnessGarising in the /orldling as /ell as in noble onesariyaG/hich are not associated /ith the supramundane paths and .ruitions o. stream:entry0 etc# -hesupramundane lokuttara type o. the /holesome signi.ies the .our paths and the .our .ruitions o. the stream:enterer0 once:returner0 non:returner and the =rahat#

"


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their un/holesome in.luence on character and kammic conseJuences is0 o. course0 not as gra'e asthat o. their stronger .orms# But e'en /eak .orms may carry the risk o. either gro/ing stronger oro. making a person


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on-hatredhas the characteristic o. lack o. sa'agery0 or the characteristic o. non:opposing0like a congenial .riend# Its .unction is to remo'e annoyance0 or its .unction is to remo'e .e'er0as sandal/ood does# It is mani.ested as agreeableness0 like the .ull moon#

on-delusionhas the characteristic o. penetrating things according to their true nature0 orit has the characteristic o. sure penetration0 like the penetration o. an arro/ shot by a skil.ularcher# Its .unction is to illuminate the obHecti'e .ield0 like a lamp# It is mani.ested as non:

be/ilderment0 like a .orest guide# -he three should be regarded as the roots o. all that is/holesome#

;ism TI;0 124

. The Nat!re of the Wholesome Roots

Non-greed is opposed to the taint of aarice& non'hatred to the taint of immoralit& non'delusion to an undeeloped state of wholesome /ualities"

on-)reed is a condition o. gi'ing dnaD non:hatred is a condition o. 'irtue slaD non:

delusion is a condition o. mental de'elopment or meditationD bhvan#-hrough non-)reedone does not o'errate an attracti'e obHect0 as the lust.ul person does#

-hrough non-hatred one does not underrate or deprecate an unattracti'e or disagreeableobHect0 as the hater does# -hrough non:delusion one has an undistorted 'ie/ o. things0 /hileone /ho is deluded concei'es things in a distorted /ay#

With non-)reedone /ill admit an eAisting .ault in an attracti'e obHect and /ill beha'eaccordingly0 /hile a greedy or lust.ul person /ill hide that .ault# With non-hatred one /illadmit an eAisting 'irtue in a disagreeable or hostile obHect and /ill beha'e accordingly0/hile the hater /ill disparage that 'irtue# With non:delusion one /ill admit .acts as they areand beha'e accordingly0 /hile a deluded person holds the true .or .alse the .actual .or non:

.actual and the .alse .or true the non:.actual .or .actual#With non-)reedone does not ha'e the su..ering through separation .rom the belo'edD but

the greedy and lust.ul person identi.ies himsel. /ith the belo'ed and hence cannot bearseparation .rom him# With non-hatred one does not ha'e the su..ering through association/ith the unbelo'edD but the hater identi.ies himsel. /ith his a'ersion against the unbelo'edand cannot bear association /ith him# With non-delusion one does not ha'e the su..eringthrough not obtaining /hat one /ishes0 because the undeluded person /ill be able to re.lectin this /ay% Eo/ can it be possible that /hat is subHect to decay should not enter intodecay?F

With non-)reedone does not encounter the su..ering o. birth0 because non:greed is the

opposite o. cra'ing0 and cra'ing is at the root o. the su..ering o. birth# With non-hatred thesu..ering o. ageing is not .elt strongly0 or prematurelyD because it is one harbouring stronghate /ho ages Juickly# With non-delusion there is no su..ering in dyingD because it is dying/ith a con.used or deluded mind that is su..ering0 but this does not happen to one /ho isundeluded#

on-)reedmakes .or a happy li.e among lay people /ho o.ten Juarrel about property#on-delusionmakes .or a happy li.e among ascetics and monks /ho o.ten Juarrel aboutopinions# on-hatredmakes .or happy li'ing /ith all#

-hrough non-)reedthere is no rebirth in the realm o. the .amished ghosts pretaD becausegenerally beings are reborn there through their cra'ing0 and non:greed unsel.ishness0renunciation is opposed to cra'ing# -hrough non-hatred there is no rebirth in the hellsD .or it isthrough hate and a .ierce temperament that beings are reborn in hell0 /hich is congenial tohateD but non:hate lo'ing kindness is opposed to hate# -hrough non-delusion there is no

1+


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rebirth in the animal /orld0 .or it is generally through delusion that beings are reborn asanimals /ho are al/ays deludedD but non:delusion /isdom is opposed to delusion#

=mong these three0 non-)reed pre'ents approach in lust0 non-hatred pre'ents alienationthrough hate0 non-delusionpre'ents the loss o. eJuipoise or impartiality due to delusion#

$urthermore0 to these three roots0 in the order gi'en0 correspond the .ollo/ing sets o.

three perceptions% the perception o. renunciation0 o. good /ill0 and o. non:'iolenceD and alsothe perception o. bodily .oulness0 o. boundless lo'e and compassion0 and o. the elements#

-hrough non-)reed the eAtreme o. sense:indulgence is a'oidedD through non-hatred theeAtreme o. sel.:morti.icationD through non-delusiona middle course is practiced#

on-)reed breaks the bodily bondage o. co'etousness0 non-hatred breaks the bodilybondage o. ill /ill0 and non-delusionbreaks the other t/o bondages i#e#0 that o. clinging torites and rituals0 and o. dogmatic .anaticism#

By 'irtue o. the .irst t/o /holesome roots0 the practice o. the .irst t/o .oundations o.mind.ulness i#e#0 body and .eelings /ill succeedD by 'irtue o. the third /holesome root non:delusion0 the practice o. the last t/o .oundations o. mind.ulness state o. mind and contents

o. mind /ill succeed#

on-)reed is a condition o. health0 because one /ho is not greedy /ill not partake o.something unsuitable0 e'en i. it is tempting0 and hence he /ill remain healthy# 5on:hatred is acondition o. youth.ulness0 because one /ho is .ree .rom hate is not consumed by the .ires o. hatethat cause /rinkles and grey hair0 and thus he remains youth.ul .or a long time# 5on:delusion isa condition o. longe'ity0 because one /ho is undeluded /ill kno/ /hat is bene.icial and /hat isharm.ul0 and by a'oiding the harm.ul and resorting to the bene.icial he /ill ha'e a long li.e#

on-)reedis a condition o. the boon o. /ealth0 because one /ho is not greedy /ill obtain/ealth through his liberality as its kammic result# on-hatred is a condition o. the boon o..riendship0 because through lo'ing kindness one /ill /in .riends and not lose them# on-delusion is a condition o. the boon o. sel.:de'elopment0 because he /ho is undeluded anddoes only /hat is bene.icial /ill per.ect himsel.#

-hrough non-)reed one has detachment to persons and things belonging to one


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$rom the =tthas9linQ commentary to the,hammasagaQ o. the =bhidhamma Pi@aka0

pp# 1*! ..#

". The Di#ersity of the Unwholesome Roots

There ma e outsiders, O monks, who will ask ou: There are, friends, three states of mind:greed, hatred and delusion" 0hat is their distinction, their diersit, their difference1#

Vuestioned thus0 7 monks0 you may eAplain it to those outsiders in this /ay%

E>reed is a lesser .ault and .ades a/ay slo/lyD hatred is a great .ault and .ades a/ayJuicklyD delusion is a great .ault and .ades a/ay slo/ly#F

=5 4%)" eAtract

"omment

-he statements in this teAt about greed being a lesser .ault0 and so on0 ha'e to be taken in a relati'esense# -he commentary eAplains% E>reed or lust is a lesser .ault in a t/o.old /ay% 1 in publicopinion lokaD i#e#0 in the eyes o. the /orld


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.ostered deeds0 /ords and thoughts o. hate moti'ated by delusi'e ideologies# -hroughout history0leaders seeking the support o. the masses ha'e al/ays .ound it easier to unite people by means o.a common hate than by a common lo'e#

7n the indi'idual le'el0 hatred in all its degrees is o.ten roused by con.licting sel.:interests andby other kinds o. egocentric antagonism# atred can gro/ as obsessi'e as lust.ul passion0 but it isgenerally more destructi'e .or both the hater and his 'ictim# It can take deep roots in the mind0 beit in the .orm o. smouldering resentment or the enHoyment o. outbursts o. 'iolence# -hroughhatred0 man


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thereby obscure the other truths0 too# -he .our may appear on any o. three le'els% at the le'el o.Juite ordinary misperceptions sa-vipallsa0 or as /rong /ays o. thinking citta-vipallsa0 or aseApressed in de.inite /rong ideas and theories dihi-vipallsa# -enaciously held /rong 'ie/s can.orge the strongest chain .ettering beings to pain:.raught saRs9ra# I. these 'ie/s go so .ar as todeny the moral rele'ance o. any action0 they /ill lead in the neAt eAistence to a E.iAed destinyF o.rebirth in a /orld o. misery#6

Sheer stupidity is0 o. course0 also a .orm o. delusion0 and it can stulti.y a person


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##. General Texts

$. %#er&oming 'irth an( Death

+f three things were not found in the world, the 3erfect One, the Hol One who is fullenlightened, would not appear in the world, nor would his teaching and discipline shed theirlight oer the world"

What are these three things? -hey are birth0 old age and death# Because these three are.ound in the /orld0 the Per.ect 7ne0 the oly 7ne /ho is .ully enlightened0 has appeared inthe /orld0 and his teaching and discipline shed their light o'er the /orld#

It is0 ho/e'er0 impossible to o'ercome birth0 old age and death /ithout o'ercominganother three things0 namely% greed0 hatred and delusion#

=5 1+%!)

). 'on(age an( Free(om

There are two things:)seeing en(oment in things that can fetter,!and seeing dissatisfaction"

in things that can fetter"

e /ho li'es seeing enHoyment in things that can .etter cannot gi'e up greed0 hatred anddelusionD and /ithout gi'ing them up be /ill not be .reed .rom birth0 old age and death0 not.rom sorro/0 lamentation0 pain0 grie. and despairD he /ill not be .reed .rom su..ering0 this Ideclare# But he /ho li'es seeing dissatis.action in things that can .etter /ill gi'e up greed0hatred and delusionD and by gi'ing them up he /ill be .reed .rom birth0 old age and death0

.rom sorro/0 lamentation0 pain0 grie. and despairD he /ill be .reed .rom su..ering0 this Ideclare#

=guttara 5ik9ya0 *% )

*. 'ar+s

4reed is a ar, hatred is a ar, and delusion is a ar" Hence, monks, ou should aidewithout )these* ars, aide free from )these* ars" 0ithout )such* ars are the Arahats, freefrom )such* ars are the Arahats"

=guttara 5ik9ya0 1+D !*

"omment

-he Pali /ord .or EbarbF is ka/aka0 literally Ea thorn#F = similar .igurati'e eApression0 that o. adart salla0 occurs in the Suttanip9ta%

EI sa/ /hat is so hard to see0the dart embedded in the heartGthe dart by /hich a..licted /ehurry on in all directions#

)

7r t/o kinds o. outlook#!(a$yo%aniyesu dhammesu assdnupassit# Comy% things /hich are conditions .or the ten .etterssa$yo%ana#

"7r re'ulsion0 disgustD sa$yo%aniyesu dhammesu nibbidnupassit#

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I. once this dart has been remo'ed0one /ill not hurry0 /ill not sink#F

''# 4":4

,. From the -ah/0e(alla!tta

4reed is a producer of limitations, hatred is a producer of limitations, delusion is a producerof limitations"*

>reed is something burdensome0 hatred is something burdensome0 delusion is somethingburdensome#

>reed is a maker o. tainted marks# hatred is a maker o. tainted marks0 delusion is amaker o. tainted marks#=ll these are gi'en up by the taint:.ree =rahatD they are out o.. atthe root0 made barren like a palm:stump0 brought to non:eAistence0 no longer liable to ariseagain in the .uture#

8aHHhima 5ik9ya 24

"omments

EProducer o. limitationsF pam/a-kara/a# -he three roots o. e'il limit man


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11. Crossing the %&ean

A monk or a nun who has not aandoned greed, hatred and delusion, such a one has notcrossed the ocean )of sa7s5ra*, with its waes and whirlpools, monsters and demons"

But a monk or a nun /ho has abandoned greed0 hatred and delusion0 such a one has

crossed the ocean o. saRs9ra0 /ith its /a'es and /hirlpools0 monsters and demons0 hastra'ersed it and gone to the other shore 5ibb9na0 standing on .irm ground as a true saint#

It )

12. The Three Fires

There are three fires: the fire of lust, the fire of hatred and the fire of delusion"

-he .ire o. lust burns lust.ul mortalsWho are entangled in the sense:obHects#-he .ire o. hate burns /rath.ul menWho urged by hate slay li'ing beings#,elusion


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3rom the "ommentar4 b4 Bhadantcari4a 6hamma$la

8ecause greed, when it arises, urns and consumes liing eings, it is called a fire& and so it iswith hatred and delusion" 9ust as a fire consumes the fuel through which it has arisen, andgrows into a ast conflagration, similarl it is with greed, hatred and delusion: the consumethe life'continuit in which the hae arisen and grow into a ast conflagration that is hard toe-tinguish"

Innumerable are the beings /ho0 /ith hearts ablaXe /ith the .ire o. lust0 ha'e come to deaththrough the su..ering o. un.ul.illed desire# -his is greed


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,elusion is a cause o. harm03nrest o. mind it brings#-his danger that has gro/n /ithin0Blind .olk are una/are o. it#

e /ho is deluded cannot see the .acts05or can he understand the ,hamma#I. a man is in delusion


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###. The Roots and &amma

1. The Ca!ses of 6&tion

There are, O monks, three causes for the origin of action )kamma*: greed, hatred and delusion"

$rom greed0 7 monks0 no greedlessness /ill ariseD it is greed that arises .rom greed# $romhatred no hatelessness /ill ariseD it is hatred that arises .rom hatred# $rom delusion no non:delusion /ill ariseD it is delusion that arises .rom delusion#

,ue to actions born o. greed0 born o. hatred0 born o. delusion0 neither di'ine beings /illappear0 nor humans0 nor any other kind o. happy eAistence#16&ather the hells0 the animalkingdom0 the realm o. ghosts or some other kind o. /oe.ul eAistence /ill appear due toactions born o. greed0 hatred and delusion#

-hese are0 7 monks0 three causes .or the origin o. action#

-here are0 7 monks0 three other causes .or the origin o. action% non:greed0 non:hatred andnon:delusion#

$rom non:greed0 7 monks0 no greed /ill ariseD it is non:greed that arises .rom non:greed#$rom non:hatred no hatred /ill ariseD it is non:hatred that arises .rom non:hatred# $rom non:delusion no delusion /ill ariseD it is non:delusion that arises .rom non:delusion#

,ue to actions born o. non:greed0 non:hatred and non:delusion0 neither the hells /illappear0 nor the animal kingdom0 nor the realm o. ghosts0 nor any other kind o. /oe.uleAistence# &ather di'ine beings0 humans or some other kind o. happy eAistence /ill appeardue to actions born o. non:greed0 non:hatred and non:delusion#

-hese are0 7 monks0 three other causes .or the origin o. action#=5 )%4

"omment

In this teAt the Buddha implicitly reHects the maAim that Ethe end Husti.ies the meansFGa doctrine/idely .ollo/ed in politics and sometimes e'en by religious institutions# 7ur teAt .urther declaresas groundless the hope o. those /ho apply this maAim in the belie. that they /ill be re/arded in a.uture li.e .or ser'ing their cause by unrighteous means in this li.e0 or in the case o. non:religiousapplication0 that a .uture generation /ill reap the re/ard o. present 'iolence and repression in anideal society or Eparadise on earth#F

7ur teAt .urther negates the notion that lust.ul passion0 or actions usually regarded as immoralor sin.ul0 need not be obstacles to liberation or sal'ation0 and can e'en aid their attainment# Suchideas0 in 'arying .ormulations0 ha'e been mooted in the antinomian sects belonging to se'eral o.the /orld


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1". The Ten Ways of 6&tion

+f a nole disciple knows what is unwholesome and knows the root of the unwholesome& if heknows what is wholesome and knows the root of the wholesome;he is then, to that e-tent,one of right understanding& he is one whose understanding is correct, who has firmconfidence in the teaching, and has arried at )the core of* the good hamma"

=nd /hat is un/holesome? Killing is un/holesome0 taking /hat is not gi'en isun/holesome0 seAual misconduct is un/holesomeD lying is un/holesome0 tale:bearing isun/holesome0 harsh language is un/holesome0 'ain talk is un/holesomeD co'etousness isun/holesome0 ill /ill is un/holesome0 /rong 'ie/s are un/holesome#

=nd /hat is the root o. the un/holesome? >reed is a root o. the un/holesome0 hatred is aroot o. the un/holesome0 delusion is a root o. the un/holesome#

=nd /hat is /holesome? =bstaining .rom killing is /holesome0 abstaining .rom taking/hat is not gi'en is /holesome0 abstaining .rom seAual misconduct is /holesomeD abstaining.rom lying O .rom tale:bearing O .rom harsh language O .rom 'ain talk is /holesomeD non:

co'etousness is /holesome0 non:ill /ill is /holesome0 right understanding is /holesome#=nd /hat is the root o. the /holesome? 5on:greed is a root o. the /holesome0 non:hatred

is a root o. the /holesome0 non:delusion is a root o. the /holesome#

85 Samm9di@@hi Sutta

"omment

In this discourse0 spoken by the 'enerable S9riputta0 the un/holesome and the /holesome areeAplained by the Eten /ays o. un/holesome and /holesome actionF akusala-kusala-kammapatha0/hich eAtend to deeds0 /ords and thoughts# -hey are also called the ten bad and ten good /ays o.conduct#

-his eAplanation o. the un/holesome enumerates ten cases o. de.inite immoral beha'iour# ('enthe last three items0 re.erring to un/holesome mental kamma0 ha'e in this conteAt an immoralcharacter# =s /ays o. un/holesome mental action0 they signi.y the co'etous desire to appropriateothers< propertyD the hate.ul thoughts o. harming0 hurting or killing othersD and those /rong 'ie/s/hich deny moral causality and thus gi'e room and Husti.ication .or immoral acts#

-hese ten0 ho/e'er0 do not eAhaust the range o. the term unwholesome# =s mentioned earlier0 therange o. the un/holesome is /ider than that o. the immoral# It is not restricted to 'iolations o. theten bad courses0 but comprises all deeds0 /ords and thoughts moti'ated by any degree o. greed0hate and delusion#

-o gi'e a .e/ eAamples% .ondness .or good .ood0 music or physical com.ort is not immoral0 butas an attachment /hich binds us to the /orld o. sense eAperience0 it is kammically un/holesome#-he same holds true .or seAual acts0 /ords and thoughts directed to one


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1$. The Roots of the Ten Unwholesome Ways


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current /hich carried them a/ayGthen these seeds /ould ha'e been utterly destroyed0 madeunable to sprout again#

Similarly0 i. an action is per.ormed out o. non:greed0 non:hatred and non:delusion0 and i.greed0 hatred and delusion ha'e entirely goneGsuch an action is thereby gi'en up0 cut o.. atits root0 made barren like a palm:stump0 brought to non:eAistence and is no longer liable toarise in the .uture again#

=5 4%44

"omment on )ection ##

>reed and delusion in their /eaker .orms are entirely eliminated on attaining =rahatship0 /hilehatred do/n to its /eakest .orm is .ully abandoned at the stage o. the non:returner# Section II o.our teAt applies0 there.ore0 only to actions per.ormed at these stages o. .inal emancipation# 7nlythen are these actions .inally Egi'en upF so that they can no longer lead to a .uture rebirth# It isthus only at =rahatship that all three un/holesome roots are Eentirely gone0F though they aredecisi'ely /eakened at the earlier three stages o. emancipation#

-he =rahat


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#(. The )ocial )i*nificance of the Roots

1*. From the 7lma !tta

0hat do ou think,


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EBecause /e ha'e seen these disad'antages in greed0 hatred and delusion0 there.ore0.riend0 do /e teach that they ought to be gi'en up#

E-his 5oble (ight.old Path0 namely% right understanding0 right thought0 right speech0right action0 right li'elihood0 right e..ort0 right mind.ulness and right concentrationGthis0.riend0 is the path0 the /ay to the gi'ing up o. greed0 hatred and delusion#F

=5 4%!1

2. The 0isi+le Tea&hing

3eople speak of the @isile teaching" +n how far, ord, is the teaching isile here and now,of immediate result, initing to come and see, onward'leading, to e directl e-perienced the wise1#

E= person /ho is greedy0 hating and deluded0 o'erpo/ered by greed0 hatred anddelusion0 aims at his o/n harm0 at others< harm0 at the harm o. both0 and he su..ers pain andgrie. in his mind# e also leads an e'il /ay o. li.e in deeds0 /ords and thoughts0 and he does

not kno/ his o/n true ad'antage0 that o. others and that o. both#EBut /hen greed0 hatred and delusion are gi'en up0 he /ill not aim at his o/n harm0 at

others< harm0 at the harm o. both0 and he /ill not su..er pain and grie. in his mind# e /illnot lead an e'il li.e and he /ill understand his o/n true ad'antage0 that o. others and that o.

both#

EIn that sense is the teaching 'isible here and no/0 o. immediate result0 in'iting to comeand see0 on/ard:leading0 to be directly eAperienced by the /ise#F

=5 4%64

"omment-he description o. the teaching ,hamma as being E'isible here and no/F and so .orth0 is thesame as in the traditional teAt o. homage to the ,hamma#

-he ,hamma taught by the Buddha is the $our 5oble -ruths# I. that ,hamma is here identi.ied/ith the teaching on the un/holesome roots and their abandonment0 /e may understand theconnection thus% the presence o. greed0 hate and delusion corresponds to the truths o. su..eringand its origin0 their abandonment to the truths o. the path and its goal0 5ibb9na0 the cessation o.su..ering#

When0 through earnest e..ort in practising the ,hamma0 one succeeds in /eakening the e'ilroots0 the truth o. the teaching becomes clearly 'isible# -he ,hamma indeed yields immediate

results# a'ing accepted its in'itation to Ecome and see0F one has tested it and seen its bene.its .oronesel.# (ncouraged by these partial results0 one /ill be led on/ards to/ards the goalGthe .inaleradication o. greed0 hatred and delusion# But the eAperience has to be personalGgone through byeach one himsel.0 alone0 through /isdom and energy de'oted to the /ork o. liberation#

21. Fo!r Types of 4eople

There are four tpes of people in the world" One who works for his own good, ut not for thegood of others& one who works for the good of others, ut not for his own good& one whoworks neither for his own good nor for the good of others& and one who works for his own

good as well as for the good of others"

*6


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=nd /hich is the person /ho /orks .or his o/n good0 but not .or the good o. others? It ishe /ho stri'es .or the abolishing o. greed0 hatred and delusion in himsel.0 but does notencourage others to abolish greed0 hatred and delusion#

=nd /hich is the person /ho /orks .or the good o. others0 but not .or his o/n good? It ishe /ho encourages others to abolish greed0 hatred and delusion0 but does not stri'e .or theabolishing o. greed0 hatred and delusion in himsel.#

=nd /hich is the person /ho /orks neither .or his o/n good nor .or the good o. others?It is he /ho neither stri'es .or the abolishing o. greed0 hatred and delusion in himsel.0 norencourages others to abolish greed0 hatred and delusion#

=nd /hich is the person /ho /orks .or his o/n good as /ell as .or the good o. others? Itis he /ho stri'es .or the abolishing o. greed0 hatred and delusion in himsel.0 and alsoencourages others to abolish greed0 hatred and delusion#

=5 2%!)

22. The Roots of 0iolen&e an( %ppressionThere are, O monks, three roots of the unwholesome: greed, hatred and delusion"

>reed0 hatred and delusion o. e'ery kind are un/holesome# Whate'er kamma a greedy0hating and deluded person heaps up0 by deeds0 /ords or thoughts0 that0 too0 isun/holesome#1! Whate'er su..ering such a person0 o'erpo/ered by greed0 hatred anddelusion0 his thoughts controlled by them0 in.licts under .alse preteAts1" upon anotherGbykilling0 imprisonment0 con.iscation o. property0 .alse accusations or eApulsion0 beingprompted in this by the thought0 EI ha'e po/er and I /ant po/erFGall this is un/holesometoo# In this manner0 there arise in him many e'il un/holesome states o. mind0 born o. andoriginating .rom greed0 hatred and delusion0 caused and conditioned by greed0 hatred and

delusion#=5 4%)

"omment

=s our teAt 'i'idly sho/s0 the three roots o. e'il ha'e dread.ul repercussions on society0 as causeso. cruelty and the in.liction o. su..ering# -he Buddha speaks o. the three as moti'es .or theunrestrained use o. po/er0 and the eAamples gi'en in the teAt make it clear that he re.ers topolitical po/er% a ruler


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-he use o. 'iolence breeds terror%

See the nation embroiled in stri.e\o/ this has mo'ed my heart0o/ I /as stirred0 I shall no/ tell#

Seeing the cro/ds in .rantic mo'ement0

Like s/arms o. .ish /hen the pond dries upDSeeing ho/ people .ight each other0By .ear and horror I /as struck#

Sn ''# 464)

7nly rarely did the Buddha speak about those darker sides o. contemporary society0 but these .e/teAts sho/ that he /as a keen and compassionate obser'er#

>enerally0 all three roots o. e'il operate in those acts o. 'iolence and oppression /hich our teAtmentions# But in speci.ic cases any o. the three might be dominant0 though an element o. delusion0or ignorance0 /ill al/ays be present# In /ar0 rulers might be moti'ated chie.ly by greed .orterritory0 /ealth0 economic dominance or political supremacyD but to make the /ar popular among

their o/n people0 they /ill employ hate:propaganda to /hip up their /ill to .ight# ,elusion /as aprominent moti'e in the religious /ars o. the past0 and in our present time it still crops up inideological /ars and re'olutions0 as /ell as in religious0 political and racial persecutions /ithin acountry# In all these cases0 delusion produces hate0 /ith greed too o.ten lurking in the background#7ppressi'e regimes0 in their acts directed against sections o. their o/n people0 share the samemoti'e# -he interaction o. the roots is sometimes Juite compleA0 as they gro/ in strength by.eeding each other#

-he Buddha understood /ell the psychology o. the mighty0 /hich basically has not changedthrough the millenia# =ll those /rong.ul acts0 .rom killing do/n to eApulsion o. innocent 'ictims0are committed out o. the lust .or po/erGthe enHoyment o. po/er0 the /ish to secure it and the

dri'e to eApand its range# -his po/er craXe is0 o. course0 an obsessi'e delusion intricately boundup /ith authority# It threatens to o'ercome all those /ho eAercise authority o'er others0 .rom theold:style monarchs to the modern dictator# ('en the petty bureaucrat does not escape% he toodelights in /ielding his o/n little share o. po/er and displaying his stamp o. authority#

*!


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(. The Removal of the ,n-holesome Roots

23. The Triple 8em an( the 6+an(oning of the 9#il Roots

Once the enerale ?nanda was staing in


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"omment

-his teAt introduces us to an unnamed lay .ollo/er o. the ZHQ'akas0 a sect o. naked asceticscontemporary /ith the Buddha# -he Juestioner must ha'e been a person o. sensiti'ity0 and /asob'iously disgusted /ith the sel.:ad'ertisement he may ha'e .ound in his o/n sect and amongother contemporary religious teachers# So he /anted to test a disciple o. the Buddha to see i. theytoo indulged in sel.:praise# e e'en laid a trap .or the 'enerable Znanda0 by phrasing hisJuestions in terms o. the /ell:kno/n Buddhist .ormula o. homage to the -riple >em# Perhaps heeApected that the 'enerable Znanda /ould ans/er thus% E-hese are the 'ery /ords /e use0 and/e claim these achie'ements .or our doctrine0 .or our monks and .or our Buddha#F But the'enerable Znanda


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2". 5t Can 'e Done

Aandon what is unwholesome, O monks! One can aandon the unwholesome, O monks! +f itwere not possile, + would not ask ou to do so"

I. this abandoning o. the un/holesome /ould bring harm and su..ering0 I /ould not ask

you to abandon it# But as the abandoning o. the un/holesome brings bene.it and happiness0there.ore I say0 E=bandon /hat is un/holesome\F

Culti'ate /hat is /holesome0 7 monks\ 7ne can culti'ate the /holesome0 7 monks\ I. it/ere not possible0 I /ould not ask you to do so#

I. this culti'ation o. the /holesome /ould bring harm and su..ering0 I /ould not ask youto culti'ate it# But as the culti'ation o. the /holesome brings bene.it and happiness0 there.oreI say0 ECulti'ate /hat is /holesome\F

=5 *%1

"omment

-his teAt proclaims0 in simple and memorable /ords0 man


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E5o/0 .riends0 /hat is the cause and condition .or unarisen greed not to arise and .or theabandoning o. greed that has arisen?F E= meditation obHect o. impurity0F they should betold# In him /ho gi'es /ise attention to a meditation obHect o. impurity0 unarisen greed /illnot arise and greed that has arisen /ill be abandoned#

E5o/0 .riends0 /hat is the cause and condition .or unarisen hatred not to arise and .or theabandoning o. hatred that has arisen?F ELo'ing kindness that is a .reeing o. the mind0F theyshould be told# In him /ho gi'es /ise attention to lo'ing kindness that is a .reeing o. themind0 unarisen hatred /ill not arise and hatred that has arisen /ill be abandoned#

E5o/0 .riends0 /hat is the cause and condition .or unarisen delusion not to arise and .orthe abandoning o. delusion that has arisen?F EWise attention0F they should be told# In him/ho gi'es /ise attention0 unarisen delusion /ill not arise and delusion that has arisen /ill beabandoned#

=5 4%)"

"omment

-his teAt sho/s the decisi'e role attention plays in the origination and eradication o. theun/holesome roots# In the discourse E=ll -aintsF Sabb9sa'a Sutta0 85 * it is said% E-heuninstructed common man O does not kno/ the things /orthy o. attention nor those un/orthy o.attention# ence he .ails to gi'e attention to /hat is /orthy o. it and directs his attention to /hat isun/orthy o. it#F =nd o. the /ell:instructed disciple the same discourse says that he kno/s /hat is/orthy o. attention and /hat is not0 and that he acts accordingly#

-he commentary to that discourse makes a 'ery illuminating remark% E-here is nothing de.initein the nature o. the things or obHects themsel'es that makes them /orthy or un/orthy o.attentionD but there is such de.initeness in the manner kra o. attention# = manner o. attentionthat pro'ides a basis .or the arising o. /hat is un/holesome or e'il akusala0 that kind o. attention

should not be gi'en to the respecti'e obHectD but the kind o. attention that is the basis .or thearising o. the good and /holesome kusala0 that manner o. attention should be gi'en#F

It is this latter type o. attention that in our present teAt is called E/ise attentionF yonisomanasikra# -he .ormer kind is Eun/ise attentionF ayoniso manasikra0 /hich else/here in thecommentaries is said to be the proAimate cause o. delusion#

-hings pleasant or unpleasantGthat is0 those potentially attracti'e or repulsi'eGare gi'en to usas .acts o. common eAperience0 but there is nothing compelling in their o/n nature thatdetermines our reaction to them# It is our o/n deliberate attitude to/ards them0 the Emanner o.attention0F /hich decides /hether /e /ill react /ith greed to the pleasant and /ith a'ersion tothe unpleasant0 or /hether our attention /ill be go'erned instead by right mind.ulness and right

understanding0 resulting in right action# In some cases0 it /ill also be possible and ad'isable to/ithdra/ or di'ert attention altogether .rom an obHectD and this is one o. the methodsrecommended by the Buddha .or the remo'al o. un/holesome thoughts# See -eAt *! andComment#

7ur .reedom o. choice is present in our 'ery .irst reaction to a gi'en eAperience0 that is0 in the/ay /e attend to it# But only i. /e direct wise attention to the obHect percei'ed can /e make use o.our potential .reedom o. choice .or our o/n true bene.it# -he range o. .reedom can be .urther/idened i. /e train oursel'es to raise that /ise attention to the le'el o. right mind.ulness#

2). Fi#e -etho(s for Remo#ing Unwholesome Tho!ghts

A monk who is intent on the higher consciousness )of meditation* should from time to timegie attention to fie items" 0hat fie1

41


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1# When0 o/ing to an obHect to /hich the monk has gi'en /rong attention0 there arise inhim e'il un/holesome thoughts connected /ith desire0*+/ith hatred and /ith delusion0 thenthat monk should gi'e his attention to a di..erent obHect0 to one connected /ith /hat is/holesome# When he is doing so0 those e'il un/holesome thoughts connected /ith desire0hatred and delusion are abandoned in him and subside# With their abandonment0 his mind

becomes in/ardly steady and settled0 uni.ied and concentrated#O

*# I.0 /hen gi'ing attention to an obHect that is /holesome0 there still arise in him e'ilun/holesome thoughts connected /ith desire0 /ith hatred and /ith delusion0 then the monkshould re.lect upon the danger in these thoughts thus% E-ruly0 .or such and such reasons thesethoughts are un/holesome0 they are reprehensible and result in su..ering\F When he isre.lecting in this /ay0 those e'il un/holesome thoughts are abandoned in him and subside#With their abandonment0 his mind becomes in/ardly steady and settled0 uni.ied andconcentrated#O

4# I.0 /hen re.lecting upon the danger in these thoughts0 there still arise in him e'ilun/holesome thoughts connected /ith desire0 /ith hatred and /ith delusion0 he should trynot to be mind.ul o. them0 not to gi'e attention to them# When he is not gi'ing attention to

them0 those e'il un/holesome thoughts /ill be abandoned in him and subside# With theirabandonment0 his mind becomes in/ardly steady and settled0 uni.ied and concentrated#O

2# I.0 /hen he is not gi'ing attention to these thoughts0 there still arise in him e'ilun/holesome thoughts connected /ith desire0 /ith hatred and /ith delusion0 he should gi'eattention to the remo'al o. the source o. these thoughts# *1When he is doing so0 those e'ilun/holesome thoughts are abandoned in him and subside# With their abandonment0 hismind becomes in/ardly steady and settled0 uni.ied and concentrated#O

6# I.0 /hile he is gi'ing attention to the remo'al o. the source o. these thoughts0 these e'ilun/holesome thoughts still arise in him0 he should0 /ith teeth clenched and the tonguepressed against the palate0 restrain0 subdue and suppress mind by mind#**When he is doing

so0 those e'il un/holesome thoughts are abandoned in him and subside# With theirabandonment0 his mind becomes in/ardly steady and settled0 uni.ied and concentrated#O

When those e'il un/holesome thoughts connected /ith desire0 hate and delusion0 /hichha'e arisen o/ing to /rong attention gi'en to an obHect0 ha'e been abandoned in a monkand ha'e subsided due to his applying these .i'e methods0 and /hen due to that his mindhas become steady and settled0 uni.ied and concentratedGthen that monk is called a mastero. the path/ays o. thoughts% he /ill think the thoughts he /ants to think and /ill not thinkthose he does not /ant to think# e has cut o.. cra'ing0 se'ered the .etter to eAistence and/ith the .ull penetration o. conceit0 he has made an end o. su..ering#

85 *+ ;itakkasa@h9na Sutta*4

"omment

-his ,iscourse on the &emo'al o. 3n/holesome -houghts /as addressed by the Buddha tomonks de'oted to meditation0 especially to the attainment o. the meditati'e absorptions Hh9na0/hich constitute the higher consciousness adhicitta mentioned in the sutta# But the .i'e methods

*+ere0 the Pali term used is chanda0 not r)a lust or lobha greed#*1-his rendering .ollo/s the sutta


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.or stopping un/holesome thoughts are not restricted to those engaged in strict meditati'epractice# -hey are also help.ul /hen desire0 a'ersion and delusion arise during less intensi'econtemplations undertaken by monks or lay people# ('en in situations o. ordinary li.e0 /hen oneis con.ronted /ith an onrush o. un/holesome thoughts0 these methods /ill pro'e e..ecti'e0pro'ided one can muster the presence o. mind needed to promptly apply them# In applying them0one /ill be practising right e..ort0 the siAth .actor o. the 5oble (ight.old Path# $or the attempt to

o'ercome arisen un/holesome thoughts is one o. the .our great e..orts sammappadh9na0constituting the path .actor o. right e..ort#

By thefirst method one tries to replace harm.ul thoughts by their bene.icial opposites# -hediscourse gi'es the simile o. a carpenter remo'ing a coarse peg /ith the help o. a .ine peg# -hecommentary eAplains as .ollo/s% /hen an un/holesome thought o. desire .or a li'ing being arises0one should counter it by thinking o. the impurity o. the bodyD i. there is desire .or an inanimateobHect0 one should consider its impermanence and its o/nerless nature# In the case o. a'ersionagainst a li'ing being0 one should direct thoughts o. lo'ing kindness and .riendliness to/ards that

beingD one should remo'e resentment against inanimate things or against ad'erse situations bythinking o. their impermanence and impersonal nature# When deluded or con.used thoughts arise0

one should make an e..ort to clari.y them and discern things as they are#-he sutta statement deals /ith the case o. countering undesirable thoughts immediately on their

arising# $or sustained success in substantially reducing and .inally abolishing them0 one shouldstrengthen the /holesome roots opposed to them /hene'er one meets the opportunity to do so#5on:greed should be enhanced by sel.lessness0 generosity and acts o. renunciationD non:hate bypatience and compassionD non:delusion by culti'ating clarity o. thought and a penetrati'eunderstanding o. reality#

-he second method .or remo'ing un/holesome thoughts is that o. e'oking repugnance and asense o. danger /ith regard to them# -he simile in the discourse is that o. a /ell:dressed youngman or /oman /ho .eels horri.ied0 humiliated and disgusted /hen the carcass o. an animal is

slung around his or her neck# Calling to mind the un/orthiness o. e'il thoughts /ill produce asense o. shame hiri and abhorrence# -he a/areness that these un/holesome thoughts areharm.ul and dangerous /ill produce a deterring Edread o. conseJuencesF ottappa# -his methodo. e'oking repugnance may also ser'e as an aid .or returning to the .irst method o. Ereplacement

by good thoughts0F unless one has no/ become able to check the intruding thoughts through thesecond method# -his method can be 'ery e..ecti'e /hen encounters in ordinary li.e call .or Juickrestraint o. the mind#

By the thirdmethod one tries to ignore undesirable thoughts by di'erting one


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thus describe the .ourth method as Etracing the thought source#F But .rom the longer 'ie/ o. acontinued endea'our to eliminate the harm.ul thoughts0 interpreting this method as sublimationand gradual re.inement need not be eAcluded# Such re.inement can reduce the intensity and theimmoral Juality o. the three un/holesome roots and e'en di'ert their energy into /holesomechannels#

-hefifthand last method is that o. 'igorous suppression# -his method is to be applied /henun/holesome thoughts ha'e gained such a strength that they threaten to become unmanageableand to bring about situations o. gra'e peril0 practically and morally# -he discourse illustrates thismethod by a strong:bodied man .orcing do/n a /eaker person by sheer physical strength#

I. the application o. these .i'e methods is not neglected but is kept ali'e in meditati'e practiceas /ell as in ordinary circumstances0 one can eApect a marked and progressi'e /eakening o. thethree un/holesome roots0 culminating in the per.ect mastery o. thoughts promised at the end o.the sutta#

2*. For %nes %wn ake

For ones own sake, monks, igilant mindfulness should e made the minds guard and thisfor four reasons:

E8ay my mind not harbour lust .or anything inducing lust\FG.or this reason 'igilantmind.ulness should be made the mind


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2# i. he percei'es the unrepulsi'e in both the repulsi'e andthe unrepulsi'e0

6# i. he a'oids both the repulsi'e and the unrepulsi'easpects0 and d/ells in eJuanimity0 mind.ul and clearlycomprehending#

8ut with what motie should a monk perceie the repulsie in the unrepulsie1 $a no lustarise in me for lust'inducing o(ects!#;it is with such a motie that he should perceie in thiswa"

With /hat moti'e should he percei'e the unrepulsi'e in the repulsi'e? E8ay no hatredarise in me to/ards hate:inducing obHects\FGit is /ith such a moti'e that he should percei'ein this /ay#

With /hat moti'e should he percei'e the repulsi'e in the unrepulsi'e as /ell as in therepulsi'e? E8ay no lust arise in me .or lust:inducing obHects nor hatred to/ards hate:inducing obHects\FGit is /ith such a moti'e that he should percei'e in this /ay#

With /hat moti'e should he percei'e the unrepulsi'e in the repulsi'e as /ell as in the

unrepulsi'e? E8ay no hatred arise in me to/ards lust:inducing obHects nor lust .or lust:inducing obHects\FGit is /ith such a moti'e that he should percei'e in this /ay#

With /hat moti'e should he a'oid both the repulsi'e and the unrepulsi'e0 and d/ell ineJuanimity0 mind.ul and clearly comprehending? E8ay lust .or lust:inducing obHects0 hatredto/ards hate:inducing obHects0 and delusion to/ards deluding obHects ne'er arise in meany/here in any /ay\FGit is /ith such a moti'e that he should a'oid both the repulsi'e andthe unrepulsi'e0 and d/ell in eJuanimity0 mind.ul and clearly comprehending#

=5 6%122

"omment

-his .i'e.old method o. mastering perception is called in Pali ariya-iddhi#a term /hich may berendered as noble po/er0 noble success or noble magicD or0 alternati'ely0 as the po/er0 success ormagic o. the noble ones ariya# In its per.ection0 this arduous practice can be ascribed only to=rahants0 as se'eral suttas and commentaries indicate# But0 as our teAt sho/s at the beginning0 theBuddha recommended this training to the monks in general0 including those in /hom the threeun/holesome roots /ere still acti'e# It is eradication o. these roots that is said to be the moti'ation.or taking up this practice#

$or applying this .i'e.old po/er0 the .ollo/ing directions ha'e been gi'en in the Canon andcommentaries#*6

1# -o percei'e the repulsi'e in the unrepulsi'e0 one per'ades attracti'e li'ing beings /ith thecontemplation o. the body


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2# -o percei'e the unrepulsi'e in both the repulsi'e and the unrepulsi'e0 one per'ades both/ith lo'ing kindness and 'ie/s both as bare elements# 7r0 i. one has .irst Hudged a being to berepulsi'e and later attracti'e0 one no/ regards it as unrepulsi'e throughoutD i#e#0 .rom the'ie/point o. lo'ing kindness and as consisting o. elements#

6# ='oiding both aspects0 one applies the siA:.actored eJuanimity o. /hich it is said% E7npercei'ing any o. the siA sense obHects0 including mental obHects0 he is neither glad nor sad0 butkeeps to eJuanimity and is mind.ul and clearly comprehending#F e does not lust a.ter a desirableobHect nor does he hate an undesirabe oneD and /here others thoughtlessly allo/ delusion to arise0he does not gi'e room to delusion# e remains eJuanimous to/ards the siA obHects0 beingeJuipped /ith the siA:.actored eJuanimity /hich does not abandon the pure natural state o. themind#

-hese .i'e methods o. applying the noble po/er ha'e se'eral applications# -hey are .irst .or useduring meditation0 /hen images o. repulsi'e and unrepulsi'e beings or things arise in the mind#=t such a time one can o'ercome the attraction or a'ersion by d/elling on the counteracti'e ideasGsuch as lo'ing kindness or analysis into elementsGas long as reJuired to dispel the de.ilements#Second0 these methods can be used in the encounters o. e'eryday li.e /hen the counteracti'e ideas

must be tersely .ormulated and rapidly applied# -his /ill reJuire pre'ious .amiliarity /ith themand alertness o. mind# In encounters /ith repulsi'e people one may also think o. their goodJualities and o. their common human nature0 /ith its .ailings and su..erings# When meeting aphysically attracti'e person0 one may 'i'idly 'isualise that person


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Per.ection in applying this noble po/er is the domain only o. the truly noble ones0 the =rahats0/hose mastery o. mind and strength o. /ill are eJual to the task o. eAercising it e..ortlessly# Butalso on much lo/er le'els0 an earnest endea'our to de'elop this noble po/er /ill be o. great

bene.it# In the teAt here commented upon0 the Buddha does not restrict the culti'ation o. the noblepo/er to =rahats0 but begins his eAposition /ith the /ords% EIt is good .or a monkO#F We mayadd% not only .or a monk# Prior practice o. right mind.ulness satipa@@h9na0 ho/e'er0 /ill be

indispensable# 7. particular importance is the contemplation o. .eelings0 by /hich one learns todistinguish bet/een the .eeling linked /ith a perception and the subseJuent emotional reaction toit#

3. The Fo!r Ways of 4rogress

There are four was of progress: difficult progress with slow understanding, difficultprogress with swift understanding, eas progress with slow understanding, and easprogress with swift understanding"*

What is the di..icult progress /ith slo/ understanding? -here is one /ho naturally has

strong greed0 strong hatred and strong delusion0 and caused by it he o.ten su..ers pain andgrie.# -he .i'e .aculties0 namely .aith0 energy0 mind.ulness0 concentration and /isdom0

appear in him only in a /eak stateD and due to their /eakness he attains but slo/ly theimmediate condition .or the destruction o. the taints#

What is the di..icult progress /ith s/i.t understanding? -here is one /ho naturally hasstrong greed0 strong hatred and strong delusion0 and caused by it he o.ten su..ers pain andgrie.# But the .i'e .aculties0 namely .aith0 energy0 mind.ulness0 concentration0 and /isdom0appear in him in a 'ery strong degree0 and due to their strength he attains s/i.tly theimmediate condition .or the destruction o. the taints#

What is the easy progress /ith slo/ understanding? -here is one /ho naturally is /ithout

strong greed0 strong hatred and strong delusion0 and there.ore he does not o.ten su..er painand grie.0 caused by them# -he .i'e .aculties0 ho/e'er0 appear in him only in a /eak stateDand due to their /eakness he attains only slo/ly the immediate condition .or the destructiono. the taints#

What is the easy progress /ith s/i.t understanding? -here is one /ho naturally is/ithout strong greed0 strong hatred and strong delusion0 and there.ore he does not o.tensu..er pain and grie.0 caused by them# -he .i'e .aculties0 namely .aith0 energy0 mind.ulness0concentration and /isdom0 appear in him in a 'ery strong degreeD and due to their strengthhe attains s/i.tly to the immediate condition .or the destruction o. the taints#

=guttara 5ik9ya0 2% 1)*

"omments

$or the .our /ays o. progress catasso paipad0 see The !ath of !urification 'isuddhima))a0 pp# "!..# In the case o. Edi..icult progressF dukkha-paipad0 the term dukkha has three di..erentconnotations% 1 ,i..icult0 * pain.ul due to the presence o. strong greed0 etc0 4 EunpleasantF i.progress is achie'ed /ith an unpleasant subHect o. meditation such as the .oulness o. the body# Inthe case o. easy progress sukha-paipad0 sukhare.ers% a to a relati'ely easy conJuest o. thepassions0 /hich thus do not cause much su..eringD b to the happiness eAperienced during themeditati'e absorptions %hna0 /hich like/ise constitute the happy mode o. progress#

;;Well:balanced and strongly de'eloped .aculties

indriya are the essential mental tools .orsuccess.ul insight meditation vipassan0 culminating in =rahatship# 7n the .aculties0 see The Way

of Wisdomby (d/ard ConXe0 Wheel5o# )6))#

4!


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;;; EImmediate conditionF nantariya$0 according to the commentary0 re.ers to theconcentration o. mind associated /ith the path o. =rahatshipD ma))a-samdhi# -his concentration0lasting .or a single moment0 precedes the immediately .ollo/ing attainment to tile .ruition o.=rahatship0 /here the destruction o. the taints savna$ khaya reaches its consummation#

4"


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(#. Removal throu*h indfulness and #nsi*ht

31. To 'e 6+an(one( +y eeing

0hich are the things, O monks, that can neither e aandoned odil acts nor speech,ut can e aandoned wisel seeing them1 4reed can neither e aandoned odil actsnor speech& ut it can e aandoned wisel seeing it" Hatred can neither e aandoned

odil acts nor speech& ut it can e aandoned wisel seeing it" elusion canneither e aandoned odil acts nor speech& ut it can e aandoned wisel seeingit"

=5 1+%*4

"omment

EWisely seeing0F according to the commentary0 re.ers here to the /isdom pertaining to the paths o.emancipation along /ith the insight that culminates in the paths# $rom this eAplanation it .ollo/sthat the term abandonin) has to be understood here in its strict sense0 as .inal and total elimination0e..ected by realisation o. the paths o. emancipation stream:entry0 etc##

5e'ertheless0 a /eakening o. the un/holesome roots can be e..ected also by body and speech0through curbing more and more their out/ard mani.estations in deeds and /ords0 moti'ated bygreed0 hatred and delusion#

-he phrase E/isely seeingF may ser'e to emphasise the crucial importance o. mind.ullyobser'ing the presence or absence o. the un/holesome roots /ithin one


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Eerein0 monks0 a monk has seen a .orm /ith his eyes0 and i. greed0 hatred and delusionare in him0 he kno/s -here is in me greed0 hatred and delusion


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EIt is similar i. a monk does not eAperience desire /hen he hears a sound /ith his ears0smells an odour /ith his nose0 tastes a .la'our /ith his tongue0 .eels a tangible /ith his bodyor cogniXes an idea /ith his mind# I. he kno/s in each case that desire is not present in himGin so .ar0 3pa'9na0 is the teaching 'isible here and no/0 o. immediate result0 in'iting to comeand see0 on/ard:leading0 to be directly eAperienced by the /ise#F

S5 46%!+

"omment on Texts 2%7!'

When thoughts connected /ith greed desire0 attraction0 hatred anger0 a'ersion or delusionpreHudices0 .alse 'ie/s arise in an untrained mind0 generally one reacts to them in one o. t/o/ays% either one allo/s onesel. to be carried a/ay by them or one tries to repress them# -he .irsttype o. reaction is a .ull identi.ication /ith the un/holesome rootsD the second eAtreme is theattempt to ignore their presence0 shirking a con.rontation /ith them# In this latter case0 one regardsthe de.iled thoughts as a disreputable part o. one


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I. one .eels pain0 but kno/s not .eeling


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.ollo/ed by itD that an unpleasant .eeling is not identical /ith a'ersion and need not be .ollo/edby itD that a neutral .eeling is not identical /ith ignorant0 deluded thoughts and need not be.ollo/ed by them# In that practice0 the meditator learns to stop at the bare eAperience o. pleasant0pain.ul and neutral .eelings# By doing so0 he makes a de.inite start in cutting through the chain o.dependent origination at that decisi'e point /here .eeling becomes the condition .or cra'ingvedanpaccay ta/h# It /ill thus become the meditator


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resistance against that pain.ul .eeling comes to underlie his mind# ence0 under the impacto. the pain.ul .eeling he does not proceed to enHoy sensual happiness# =nd /hy not? =s a/ell:taught noble disciple0 he kno/s o. an escape .rom pain.ul .eelings other than theenHoyment o. sensual happiness# -hen in him /ho thus does not proceed to enHoy sensualhappiness0 no underlying tendency to lust .or pleasant .eeling comes to underlie his mind#e kno/s0 according to .acts0 the arising and ending o. those .eelings< and the grati.ication0

the danger and the escape connected /ith them# In him /ho kno/s thus0 no underlyingtendency to ignorance as to neutral .eelings comes to underlie his mind# When heeAperiences a pleasant .eeling0 or a pain.ul .eeling0 or a neutral .eeling0 he .eels it as one /hois not .ettered by it# Such a one0 7 monks0 is called a /ell:taught noble disciple /ho is not.ettered by birth0 by old age0 by deathD not .ettered by sorro/0 lamentation0 pain0 grie. anddespair# e is not .ettered to su..ering0 this I declare#

-his0 7 monks0 is the distinction0 the di'ersity0 the di..erence that obtains bet/een a /ell:taught noble disciple and an untaught /orldling#

SaRyutta 5ik9ya0 4)%)

3). The 9limination of the Ten(en&ies 6rising from i=fol( ense4er&eption

ependent on ee and forms, ee'consciousness arises& dependent on ear and sounds, ear'consciousness arises& dependent on nose and smells, nose'consciousness arises& dependent ontongue and flaours, tongue consciousness arises& dependent on od and tangiles, od'consciousness arises& dependent on mind and mental o(ects, mind' consciousness arises"

-he meeting o. the three is contact0 and /ith contact as condition there arises /hat is .eltas pleasant or pain.ul or neutral# I.0 /hen touched by pleasant .eeling0 one does not enHoy it or

a..irm or accept it0 then no underlying tendency to lust any longer underlies it# I.0 /hentouched by pain.ul .eeling0 one does not /orry0 grie'e and lament0 does not beat one


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-he hate enraged by /hichbeings go to e'il destiny0those o. insight gi'e it up

because they .ully understand that hateDand ha'ing thus discarded it0they ne'er return to this /orld#

-he delusion blinded by /hichbeings go to e'il destiny0those o. insight gi'e it up0

because they .ully understand delusionDand ha'ing thus discarded it0they ne'er return to this /orld#

Condensed .rom Iti'uttaka 14

26


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(##. The Goal

3,. The 0isi+le Ni++na

0hen greed, hatred and delusion are aandoned, one neither aims at ones own harm, nor atthe harm of others, nor at the harm of oth, and one will not suffer pain and grief in onesmind" +n that sense is Di5na isile here and now"

I. one eAperiences the complete elimination o. greed0 the complete elimination o. hatred0the complete elimination o. delusion0 in that sense is 5ibb9na 'isible here and no/0 o.immediate result0 in'iting to come and see0 on/ard:leading0 to be directly eAperienced by the/ise#

=5 4%6)

. What 5s Ni++na:

A wandering ascetic, 9amukh5daka name, approached the enerale .5riputta and askedhim the following /uestion:

E7ne speaks about 5ibb9na#< 5o/0 /hat is that 5ibb9na0 .riend?F

EIt is the elimination o. greed0 the elimination o. hatred0 the elimination o. delusionGthis0.riend0 is called 5ibb9na#F

EBut is there a /ay0 is there a path0 .riend0 .or the realisation o. that 5ibb9na?F

Ees0 .riend0 there is such a /ay0 there is a path .or the realisation o. that 5ibb9na# It is the

5oble (ight.old Path0 namely right understanding0 right thought0 right speech0 right action0right li'elihood0 right e..ort0 right mind.ulness and right concentration#F

S5 4"%1

1. Two 6spe&ts of Ni++na

This was said the 8lessed One, spoken the Hol One, and thus + hae heard:

-here are0 7 monks0 t/o aspects o. 5ibb9na% the 5ibb9na:element /ith the groups o.eAistence still remaining sa-updisesa-nibbnadhtu0 and the 5ibb9na:element /ith no groups

remaining anupdisesa-nibbnadhtu#What no/ is the 5ibb9na:element /ith the groups o. eAistence still remaining? In that

case0 7 monks0 a monk is an =rahat% he is taint:.ree0 has .ul.illed the holy li.e0 accomplishedhis task0 thro/n o.. the burden0 attained his goal0 cast o.. the .etters o. eAistence and isliberated through right /isdom# But there still remain /ith him until his death the .i'esense:organs that ha'e not yet disappeared and through /hich he still eAperiences /hat ispleasant and unpleasant0 as /ell as bodily ease and pain# -he eAtinction o. greed0 hatred anddelusion in him0 this is called the 5ibb9na:element /ith the groups o. eAistence stillremaining#

2)


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=nd /hat is the 5ibb9na:element /ith no groups o. eAistence remaining? In that case0 7monks0 a monk is an =rahat O liberated through right /isdom# In him0 all those .eelings0 nolonger relished0 /ill e'en here at his death come to eAtinction# -his is called the 5ibb9na:element /ith no groups o. eAistence remaining#

It 22=dapted .rom the translation by

^9atiloka 8ah9thera

2. The >appiness of Li+eration

He, the Arahat, knows this:

E7nce there /as greed0 and that /as e'ilD no/ that is no more0 and so it is /ell# 7ncethere /as hatred0 and that /as e'ilD no/ that is no more0 and so it is /ell# 7nce there /asdelusion0 and that /as e'ilD no/ that is no more0 and so it is /ell#F

-hus the =rahat li'es0 e'en during his li.etime0 .ree o. cra'ing


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(###. The Roots in the bhidhamma

In the Dhammasa0)a/0 the .irst book o. the =bhidhamma Pi@aka0 the three un/holesome roots areused .or a classi.ication o. un/holesome consciousness into t/el'e classes% eight Erooted in greedFlobha-m"la0 t/o Erooted in hatredF dosa-m"la and t/o Erooted in delusionF moha-m"la# -hese

names .or the three di'isions o. un/holesome consciousness are used in the 'isuddhima))a#44-henames do not occur in the Dhammasa0)a/itsel.0 but the roots are clearly implied# Consciousnessrooted in hate is described there as Eassociated /ith resentmentF or resistance0 pai)ha-sampayutta#

-he states o. consciousness rooted in greed and hatred ha'e delusion as a second root# ,elusion0ho/e'er0 can also appear as a single root0 /ithout the presence o. greed or hatred#

Both the good and the e'il roots also occur0 o. course0 in the lists o. the mental concomitantscetasika o. /holesome and un/holesome consciousness0 respecti'ely#

-he /holesome roots0 under the name o. hetu0 Eroot cause0F ser'e also .or a classi.ication o.

rebirth consciousness#&ebirth as a human being is al/ays the result o. good kamma kusala-vipka# =s rebirth

consciousness is a resultant o. kamma0 and not kamma in itsel.0 the root causes accompanying itare Ekammically indeterminateF abykata-hetu in human rebirth consciousness0 there may beeither three accompanying root causes ti-hetuka-paisandhi0 or /hen lacking non:delusion0 t/odvi-hetuka-paisandhi or0 in rare cases0 none ahetuka-paisandhi# In three:rooted rebirth0 thestrength or /eakness o. the roots may di..er /idely# In t/o:rooted rebirth0 the absence o. non:delusion0 o. course0 does not mean the entire absence o. intelligence0 but a complete inability tounderstand reality and0 especially0 the $our 5oble -ruths# &ootless rebirth ahetuka-paisandhioccurs throughout the .our lo/er /orlds o. misery animals0 ghosts0 demons and hellish beingsDamong humans it is restricted to those born blind0 dea.0 crippled0 mentally de.icient0 etc#

In almost e'ery human being there is some potential .or the good0 as human rebirth is al/aysthe result o. /holesome kamma# We said Ealmost0F because .or mentally de.icient0 human beingsthis potential is greatly handicappedD but not necessarily so .or other humans reborn /ithout/holesome root causes ahetuka0 as .or instance those barn crippled0 etc# Whether that potential .orgood is acti'ated and strengthened0 or /eakened and e'en lost0 depends to a great eAtent on thetype o. roots pre'ailing in the rebirth:producing kamma o. the pre'ious li.e this has a strong.ormati'e in.luence on the character tendencies o. the present eAistence0 as the .ollo/ingcommentarial teAt /ill sho/#

3. The 9=position of 4re#alen&e+n some eings greed is prealent, in others hatred or delusion& and again in others, non'greed, non'hatred or non'delusion are prealent" 0hat is it that goerns this prealence1 +t isthe root'cause in the preious life that goerns the prealence of roots in the present life"

-here is di..erentiation at the 'ery moment o. the accumulating o. kamma# In one person0at the moment o. rebirth:producing kamma:accumulation0 greed is strong and non:greed is/eak0 non:hatred and non:delusion are strong and hatred and delusion are /eakD then his/eak non:greed is unable to pre'ail o'er his greed0 but non:hatred and non:delusion beingstrong0 can pre'ail o'er his hatred and delusion# ence /hen a being is born through rebirth:

44In the medie'al =bhidhamma manuals such as the*bhidhammatthasa0)aha0 the nomenclature is% lobha-saha)ataaccompanied by greed0pai)ha-sampayuttaassociated /ith resentment and mom"hastronglydelusi'e#

2"


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linking caused by that kamma0 he /ill be greedy0 good:natured0 not irascible0 intelligent andha'ing kno/ledge that can be likened to a lightning .lash#

In another case0 at the moment o. kamma:accumulation0 greed and hatred are strong0 andnon:greed and non:hatred are /eak0 but non:delusion is strong and delusion /eakD then0 inthe /ay stated0 that person /ill ha'e both greed and hatred0 but he /ill be intelligent andha'e .lash:like kno/ledge like the (lder ,att9bhaya#

When0 at the moment o. kamma:accumulation0 greed0 non:hatred and delusion are strongand the other roots are /eak0 then0 in the /ay stated0 that person /ill be greedy and dull:/itted0 but he /ill be good:natured and not irascible#

When0 at the moment o. kamma:accumulation0 the three roots0 greed0 hatred and delusionare strong and non:greed0 etc#0 are /eak0 then0 in the /ay stated0 that person /ill be greedy0gi'en to hatred and gi'en to delusion#

When0 at the moment o. kamma:accumulation0 non:greed0 hatred and delusion are strongand the others are /eak0 then0 in the /ay stated0 that person /ill ha'e .e/ lust.ulde.ilements0 being unmo'ed e'en /hen seeing a hea'enly sense:obHectD but he /ill be gi'en

to hatred and his understanding /ill be slo/#When0 at the moment o. kamma:accumulation0 non:greed0 non:hatred and delusion are

strong0 and the others /eak0 then0 in the /ay stated0 that person /ill not be greedy and /illbe good:natured0 but he /ill be slo/ o. understanding#

When0 at the moment o. kamma:accumulation0 non:greed0 hatred and non:delusion arestrong0 and the others /eak0 then0 in the /ay stated0 that person /ill not be greedyD he /ill beintelligent0 but gi'en to hatred and irascibility#

But /hen0 at the moment o. kamma:accumulation0 the three /holesome roots0 non:greed0 non:hatred and non:delusion are strong0 and greed0 etc#0 are /eak0 then0 in the /aystated0 he has no greed and no hate and he is /ise0 like the (lder Sagharakkhita#

$rom the*tthaslin0 pp# *)!.#

. Root/Ca!se Con(ition 8hetu9$acca4a:

-he roots o. good and e'il are also the constituents o. the root0 cause:condition0 or root:cause:relation0 the .irst o. the *2 modes o. conditionality by /hich all conditioning and conditionedphenomena are related in 'arious /ays# -hose t/enty:.our modes belong to the .rame/ork o. these'enth and last /ork o. the =bhidhamma Pi@aka0 the !ahna#89and in its introductory part theyare listed and eAplained#46-hey are also necessary .or understanding ho/ the t/el'e links o.

dependent origination paicca-samuppda are related#We reproduce here eAcerpts o. the eAplanation o. the root:cause condition .rom a treatise by an

eminent Burmese scholarGmonk0 Ledi Say9da/%

0hat is the root'cause condition )hetu-paccaya*1 4reed, hatred, delusion, and their respectieopposites, non'greed )disinterestedness*, non'hatred )amit*, non'delusion* )intelligence,wisdom*;these are the root'cause conditions"

What are the things that are conditioned by them? -hose classes o. mind and mentalJualities4) that co:eAist along /ith greed0 etc#0 or non greed0 etc#0 as /ell as the groups o.material Jualities s /hich co:eAist /ith the sameGthese are the things that are conditioned by

42

See 3onditional 2elations!ahna0 tr# by3 59rada# London% Pali -eAt Society0 1)#46&eproduced in The !ath of !urification 'isuddhima))a0 Ch# T;II0 _ )) and in +uide throu)h the*bhidhamma !iaka0 by ^9atiloka 8ah9thera Kandy% Buddhist Publication Society#

4)3ittaand cetasika0 consciousness and mental concomitants#

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/ay o. root:cause condition hetu-paccayuppann dhamm# -hey are so called because theyarise or come into eAistence by 'irtue o. the root:cause condition#

ere by the phrase Ethe groups o. material Jualities /hich co:eAist /ith the sameF aremeant the material Jualities produced by kamma kamma%a r"pa at the initial moment o. thehetu:conditioned conception o. a ne/ being0 as /ell as such material Jualities as may beproduced by the hetu:conditioned mind during the li.e:time# ere0 by the Emoment o.conceptionF is meant the nascent instant uppdakkha/a o. the rebirth:conception0 and by Etheli.e:timeF is meant the period starting .rom the static instant hitikkha/a o. the rebirth#conception right on to the moment o. the dying:thought#

In /hat sense is hetu to be understood? =nd in /hat sense0 paccaya? ,etu is to beunderstood in the sense o. root m"lahaD andpaccayain the sense o. assisting upakraha inthe arising0 or the coming to be0 o. the conditionally arisen things paccayuppann dhamm#

-he state o. being a root m"laha may be illustrated as .ollo/s#

Suppose a man is in lo'e /ith a /oman# 5o/0 so long as he has not dispelled the lust.ulthought0 all his acts0 /ords and thoughts regarding this /oman /ill be cooperating /ith lust

or greed0 /hich at the same time has also under its control the material Jualities producedby the same thought e#g# kya-vac-viatti0 the Ebodily or 'erbal intimationF o. his lo'e# Wesee then that all these states o. mental and material Jualities ha'e their root in lust.ul greed.or that /oman# ence0 by being a hetu.or it acts as a root and by being a paccaya.or itassists in the arising o. those states o. mind and body0 greed is a hetu-paccaya0 a conditionaiding by/ay o. being a root:cause# -he rest may be eAplained and understood in the samemannerGi#e#0 the arising o. greed by /ay o. desire .or desirable inanimate thingsD thearising o. hatred by /ay o. antipathy against hate.ul persons or thingsD and the arising o.delusion by /ay o. lack o. kno/ledge about persons0 things0 and ideas not correctlypercei'ed and understood#

-aking a tree as illustrationG/e see that the roots o. a tree0 ha'ing .irmly establishedthemsel'es in the ground and dra/ing up sap both .rom soil and /ater0 carry that sap rightup to the cro/n o. the tree0 and so the tree de'elops and gro/s .or a long time# In the same/ay0 greed ha'ing .irmly established itsel. in desirable things and dra/ing up the essence o.pleasure and enHoyment .rom them0 con'eys that essence to the concomitant mental elements0till they burst into immoral acts and /ords# -he same is to be said o. hatred0 /hich by /ay o.a'ersion dra/s up the essence o. displeasure and discom.ortD and also o. delusion0 /hich by/ay o. lack o. kno/ledge cherishes the gro/th o. the essence o. 'ain and decepti'e thoughtat many an obHect#

-ransporting the essence thus0 the three elements0 greed0 hatred and delusion0 operateupon the component parts0 so that they become happy so to speak and Hoy.ul at the desirable

obHects0 etc# -he component parts also become so as they are operated upon0 /hile the coeAistent material Jualities share the same e..ect#

Coming no/ to the bright sideGsuppose the man sees danger in sensual pleasure0 andgi'es up that lust.ul thought .or the /oman# In doing so0 disinterestedness non:greed0 alobhaas regards her arises in him# Be.ore this0 there took place impure acts0 /ords and thoughts0ha'ing as their root delusion and greedD but .or the time being0 these are no longer present0and as their stead there arise pure acts /ords and thoughts0 ha'ing their root indisinterestedness non:greed# 8oreo'er0 renunciation0 sel.:control0 Hh9na:eAercise0 or highermeditati'e thought0 also come into being# 5on:greed alobha0 there.ore0 is kno/n ashetupaccaya0 it being a hetubecause it acts as a rootD /hile it is apaccayabecause it assists in the

arising o. the concomitants# -he same eAplanation applies to the remainder o. non:greed0non:hate and non:delusion0 /hich three are opposites o. greed0 etc#

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ere0 Hust as the root o.

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Roots of Good and Evil by Nyanaponika Thera