Growing old is inevitable. Growing up is a choice. Growing old happens to you, whether you like it or not. Growing up is something you do, only if you choose to. Time passes and makes this body age. Responsibilities grow, roles change, life goes from one phase to another but from the perspective of the Dhamma, none of this guarantees maturity. A person can grow old while remaining emotionally reactive, self-centred, resentful, weak-minded and deeply attached to how things sho

Before we explore the remaining forms of subtle deception in the mind, let’s briefly recall what we covered in Part 1. There we looked at how unwholesome states can masquerade  as wholesome qualities: how attachment to lust might feel  like loving-kindness, how grief can appear  as compassion, how even equanimity can be shadowed by indifference and so on. The Buddha’s teachings point out these deceptions so that we become more aware of how easily the mind can be led astray wh

The Buddha said: “Pāpasmiṃ ramati mano — the minds of people delight in what is unwholesome.” Pāpa does not only mean unwholesome deeds; it can also mean the mind delights in the unwholesome qualities that arise within it.  If you look honestly, you will notice this in yourself. The mind delights in lobha, but not in alobha. It delights in dosa, but not in adosa. It delights in moha, but not in amoha. These are all unwholesome qualities. And when māna (conceit), issā (envy) a

Māna (conceit) is a stubborn and deeply rooted fetter (saṃyojana) that can only be fully uprooted at the fourth and final Path Knowledge: Arahatta‑magga. Until then, it can hide beneath the surface, arise actively, or lie latent within the continuum of beings. It always arrives with lobha — grabbing onto an idea, thought, memory, object, sensation or experience. Why is this so? Because it is through clinging that a sense of “I”, “me”, or “mine” is formed: all of which are exp

Here in Part 3, we turn to the remaining blessings, starting with ... Being easy to admonish This blessing is explained in the commentary as the quality of being easy to address, speak to, and advise: in short, a person who can be corrected and is also receptive to correction. Implied within this quality are tolerance of constructive criticism or feedback directed at oneself, courtesy towards the one giving advice, and gratitude for being corrected. However, an important poin

In the Maṅgala Sutta, the Buddha presents a profound and practical guide to the true causes of well-being and genuine blessing. In Part 1 of this series, we examined the introduction to the Sutta and explained the first sixteen blessings. If you reflect them, you can find that these qualities are relatively accessible: they are practices that a diligent person, and anyone aspiring to grow in wisdom, can begin to cultivate in everyday life. In this second part, we turn to the