Abhidhamma in Daily Life (by Ashin Janakabhivamsa)

by Ashin Janakabhivamsa | 66,666 words

English translation of "Abhidhamma in Daily Life" by Professor Ko Lay. Revised by Sayadaw U Silananda, International Theravada Buddhist Missionary University, Yangon, 1999...

When one hears about or meets an individual superior to one in beauty, wealth, education or morality one often feels envious. This unwholesome thought is issa (envy). There are many who do not appreciate good tidings of others. They would comment “All birds are as beautiful as owls”, “Such rabbits are found in every bush”. These condemnations and comments grow out of issa. [People in country folk in their envious state of mind, say, “Similar toddy shells can be found under every toddy palm”.]

There are proverbs which say, “Envy arises when someone excels you. Having similar objectives breeds hostility.” Envy mostly exists in workers who feel inferior to co-workers. Especially persons of same rank or status are affected by envy. For example, a fish-paste monger does not usually feel or show envy to a jeweller. But among fish-paste sellers and among jewellers, being subject to competition, there are many who feel or show envy towards one another. So also among bhikkhus envy can arise. Even some preachers and abbots are not free from slandering and envy.

By feeling envious and by fabricating slander, one only ruins oneself because the wise condemn one as a worthless person. And the envious shall fall into woeful abodes in samsara, whereas the envied will not be affected at all. Since issa is an unwholesome (akusala) mental factor, everyone should abhor and eliminate it.

Hogs and the Emerald Cave

Once upon a time, a big lion has his den in an emerald cave in the Himalayas. Near this cave lived a herd of hogs; and they live in constant fear of the fierce lion. They blamed the emerald glow of the cave for their woe. So they first rolled about in a muddy lake and rubbed the emerald cave with mud. However, the emerald cave grew more and more radiant and shiny. Likewise, those who slander, envy and belittle others, actually get opposite consequences. Only they themselves will suffer from hardship while the others are propelled further into prosperity.

Attukkamsana and Paravambhana

Attukamsana means praising one’s own self either in speech or writing (atta self + ukkamsana elevate, praise). Paravambhana means belittling or down-grading others (para others + vambhana =down-grading, belittling; denunciation).

In the case of attukkamsana people will feel mana (vainly proud) and lobha (naively pleased) of their status.

In the case of paravambhana, issa (envy) and dosa (hatred) will burgeon.

Ostentation

Some people proclaim their ability in a boastful manner. They would say they are learned and well-versed, that they are wealthy, that their relatives hold high positions, that they are academically highly qualified, that they excel others, etc. They might also say that although they now are in low positions, once they were the cream of society. Even some monks say that they are powerful, dignified, have wealthy donors, pass many religious examinations, preach and teach well, can make gold and silver by alchemy, etc. Thus many persons are fond of making ostentatious statements whether true or false; the ignorant may perhaps be taken in by such pretensions whilst the wise will surely not. In both speech and writing, one should abstain from atthukkamsana with sati (mindfulness)

Timely Proclamation

However, there are opportune occasions when you should proclaim your ability and virtue, with a view to gain due respect for the work you are occupied with, for your words and your ideas. Otherwise, people may look down upon you for not grasping the true situation. This is not mana (conceit), but a timely plan that befits the occasion.

Blame

Some people heap blames on others when they write criticisms or comments in print-media due to lack of sati ( mindfulness). This is malicious practice because someone is unjustly hurt through it. On the other hand if it is essential to criticise, you should do so and give right information to others. When it is mandatory to expose evil people, blame and criticism are of course necessary. Bad people deserve blame and the public should be told the truth to avoid misunderstanding. But you should blame and criticise cautiously, with supporting proofs and reliable evidences when you pit yourself against a personage, highly regarded by people.

Once a devotee who has donated the monastery, and his wife used to hold the abbot in very high esteem. One day the devotee, by chance, saw the abbot himself frying eggs for an evening meal. So he told his wife the abbot’s singular behaviour. But as his wife had great faith in the abbot, she did not believe his words. She thought her husband had lost his mind. She told her neighbours so and jeered at her husband. So her husband had to remain in silence. At bedtime he repeated the news and still his wife would not believe him. So he had to take back his words lest his wife should again proclaim him mad.

A true, factual blame may get bad response from others because of inappropriate time, circumstance, place, etc. Therefore it is important that you launch your blame according to time and circumstance, accompanied by supporting evidence. But it is also important to tell unpleasant truths about really evil persons to your close friends and relatives whether they believe you or not when a timely warning is necessary and blame is justified.

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