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Assignment.
BD/2002/002
Rev. Adicca Saimtip

Describe the nature of the emotion as taught in Buddhism.

Emotions and Motives are closely related. Emotions can activate a direct
behavior, in the same way what basic motives do but there is a clear different between the
two. The emotions are tingled from outside while the motives are activate from within.
Emotions are usually aroused by external image. Motives in contrast are often arose by
eternal events.
Another distinction between these two is a motive is usually elicited by special
need where as an emotion can be elicited by a side variety of stimulate. It is clear that
there is no generic term for emotion in Buddhism instead related terms which bears the
concept of emotion can be found. Emotions are strong feelings. They generate categories
positive and negative.
According to western psychology, emotion of love curiosity, joy and happiness
are called positive emotions. The unpleasant emotions of fear, anger and jealousy are
included in the category of negative emotions. In the early Buddhist psychology emotions
are associated with six groups. They are associated with greed (lobha), hatred (dosa) and
delusion (moha). Positively they associated with non-greed (alobha), non-hatred (adosa)
and non-delusion (amoha). Buddhism believes that all the emotions are rooted in the six
factors. Greed manifests to posses the object, hatred rises to destroy the object or to fleas
from it. That is a kind of fear or to get obsesses or to worry over it that is an anxiety.
According to western psychology an emotion can give birth to a numbers of other
similar emotions. Asava, closely resembles that of emotions. The literary meaning of
asava is in flux, canker, intoxicant bias tent etc. the main significant is that asavas can be
elicited by external stimuli. In Buddhist literature, a word oga is used in a similar sense.
Oga mean flood, such as kama oga, ditthi oga, avijja oga. In keeping with the search for
negative emotions in the Buddhist psychology kama asava, bhava asava, ditthi asava,
avijja asava. Sensuality, existence, speculation and ignorance can be considered as the
emotional factors in Buddhist psychology. It is said that the Arahant does not have asava
that means arahant does not have emotion. They have eradicated them when he knows
and sees that his mind set free from asava, sensuality and ignorance and as his friends he
knows it, birth is destroyed
Among these four, ignorant is the most important canker because it is considered
as the main root which can produce other phrasal. They are in act dispositions. According
to Buddhist teaching asava arise from a cause, asava nidhana sambhava deditabbo there
causal origin should be known. Normally the emotions are arisen by an external.
External stimuli are the cause of arising asava. Asava are kind of extremes, Dighanikaya
perceives five kinds of Asavas they are; kamma pacceya upajjant, asava visahato parilaha
etc

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Asava arses condition by love, by hatred - lobha, by cruelty videssa, motive
individually sankhara. Western psychologists do not distinguish rupa and sankhara as
the emotion. Here Buddhism concerns very standpoints of emotion which touch the areas
of self-body and its future. The Buddhism discussed causes of asava dhamma in different
dimensions. Eight causes have been distinguished. They are greed -lobha, loss alobha,
fame-yassa, disgrace-ayassa, canker sankhara,. The lack of corner asankhara, bad
intention dahapicceta and bad friendship-papamitta, the asava due to these external
stimulus. Anguttaranikaya further describing mentioned that due to some ethical reasons
asavas arise in human mind. In him who is worried at what he should not and the
reverse, in him who did unlawful what in lawful and reverse, in him who included in the
discipline what is mark included and delivers
This point shows that wrong judgment always open opportunities to the arisen of
asava. This means improper attention cause to have asavas in the mind, Ayovisso manasi
kavomto anukapana ceva asava uppajanti, from improper attention arises that have not
arisen. Sabhaso sikha, further describing the measure of asavas show how to expel them
that is by understanding - dasana pahatabbam, by controlling ones senses-samvara bhaba
tabbam, by practicing-patisevana, by dispelling-vinodana and by meditation bhavana
pahatabbam. It reverse we can say that cankers can be arose due to some reasons by
misunderstanding by not controlling ones sense by ill-practices by aberration by emotion
and by improper attention. In brief asava arise when the sense canals are not guarded, iti
rupassa sambhavo evam janato passato asavakhayam hoti.
Such is the form, such is origin of form, such is the sensation of forms, one who
knows, and one who sees the asavas will be destroyed. Another basic spring of emotions
are analyzed in Buddhism under the term. According to Buddhism analysis, nusayas are
dominant but asavas are comparatively apparent. Anusaya dhammas are kind of
dispositions, which are there in a form of lurking tendencies.
According to Buddhist analysism, Anusayas are doomed but Asavas are
comparatively apparent. Anusaya dhamma are kind of dispositions, which are there in a
form of lucking tendencies. They can pollute the mind because of their ill-rational and
impartial nature kama raga anusaya, the anusaya of sensual pleasure pati ganusaya of
anger, ditti anusaya the anusaya of arroniya speculation, vicikiccaya anusaya, the anusaya
of sceptism. Mana anusaya, anuyaya of conceit bhava raga anusaya, anusaya of craving
of existence, avijja anusaya, anusaya of ignorance. Western psychology confined to
categorize emotion like fear, anger, jealousy, love, curiosity, but these seven anusayas
cover the dispositions areas more that. Like asavas, anusaya phenomena too arise from a
cause of kama raga anusaya, arise because of pleasant feeling but anger arises depending
upon painful feeling. The conceit at here to present feelings speculations doubt and
ignorance and here to existing body, Sangyuttanikaya further embodied so other three
types of anusayas.
Here it is mentioned Aham kara mamam kara anusaya, the anusaya of egoism and
selfish attachment. This is a latent disposition of I and Mine. Sankhaya ditti anusaya,
anusaya of speculation about an individuality. Again it is mentioned another anusaya that

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is sila bathaparamassa anusaya, anusaya of clinging to wrong duties costumes and wrong
rituals, vyapadanusaya, the anusaya of anger aggressiveness. The origin of the trance of
these emotions very settles. They are not only connected with this very life but with
repeated existences.
The treat of these emotions have a link with innumerable previous life. Anusaya
produces emotional attachments but arahant does not have these emotionals. The
anusaya of conceit produce rooted out, therefore, a deterioration and change even could
not rash to reap. Mane anusaya is special emotion mentioned in the Buddhist psychology.
This prevails until arahantship mana is a feeling of pride. It has a settle feeling of selfdistinctiveness. This can prevail human mind in different level as self-debasement, Oh
man, vain gori atimana, excessive self-exiting abimana etc. conceit is manifested in a
three ways;
1. The security feeling (siyamana).
2. Equality feeling (sadisamana).
3. Infuriaty feeling (hinamana).
Buddhist teaching analyzing concept of teaching described that it arises in human mind
because of materialism such as beauty, social statues, etc. thus mana remain unconscious
while exerting influence to behavior. Six anusaya remain do men it is invisible but when
the man stat function he will be activated by anusayas. Anusaya unconsciousness
influence consciousness kammically.
End.