[Tien]

Hi all,

While contemplating on the subject ‘process from citta to vinnana‘, I came across maccariya akusala citta, my question is why maccariya would be a bad thing in the below example:

Suppose one has a huge amount of wealth but just want to live a simple life, so one would like to not announce one’s huge wealth, not buying anything fancy, or just simply hide wealth from others, to avoid fame, harassment or theft.

I hope to receive clear clarification about the maccariya citta from all.

[y not]

Applying it to myself:

Give it away to those who need it most, keeping to myself only as much as I need to live a decent life. No useless luxuries, extravagant lifestyle etc – all pointless in the end.

What is a luxury (from excessive wealth) to one is a bare necessity to another.

Apart from that, this constant preoccupation about being robbed of the wealth, the stress resultant from the harassment, the fame and so on is a constant burden on the mind. To progress on the Path one should have as little of that as possible. And one will lose it anyway at death. So it is well said: ‘What is given is well saved’ ( I do not remember the Sutta, I think some verse in the Dhammapada). Not to mention the merits (to oneself) of giving, but that should NOT be the reason for giving, it should not even come to mind.

[Lal]

Tien said: “my question is why maccariya would be a bad thing in the below example:

Suppose one has a huge amount of wealth but just want to live a simple life, so one would like to not announce one’s huge wealth, not buying anything fancy, or just simply hide wealth from others, to avoid fame, harassment or theft.”

Maccariya arises out of greed. One does not want others to know that one has a lot of wealth, BECAUSE one is afraid that others will either try to rob him or come asking for money.

So, one with maccariya WILL KNOW that one has it. However, others may not know.

Most of these “other bad mental factors” arise out of lobha (ranging from extreme greed, to craving for sense pleasures, to craving for jhanic pleasures), dosa (hate/anger), or moha (ranging from not knowing the difference between moral/immoral, to avijja or not comprehending Tilakkhana).

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