“Of these three, Alobha has the characteristic of non- adhesion of the mind to an object, or of not sticking like a drop of water on a lotus leaf. Its function is non-appropri- ation like an emancipated Bhikkhu (Arahant). Its manifes- tation is detachment like a man fallen in filth.
“Adosa has the characteristic of non-churlishness or non-resentment like an agreeable friend. Its function is the suppression of annoyance or feverishness like sandal wood.
Its manifestation is loveliness like the full moon. The char- acteristic, function, etc., of Amoha have been explained in connection with the term Pa¤¤indriya (Faculty of Wisdom). Of these three, again, Alobha is opposed to the taint of selfishness, Adosa to that of impurity (dussãlya), Amoha to the non-development of moral conditions.
“Alobha is the cause of generosity, Adosa of morality, Amoha of meditation.
“Through Alobha what is in excess is not taken, for the greedy take what is in excess. Through Adosa what is not less is taken, for the hateful take what is less. Through Amoha what is unperverted is taken, for the deluded take what is perverted. Through Alobha, one regards a manifest fault as such and admits it, but the greedy conceal it.
Through Adosa one regards a manifest virtue as such and admits it, but the hateful efface it. Through Amoha, one regards what really is as such and admits it, but the deluded regard what is false as true, and what is true as false.
“Through Alobha there is no sorrow arising from sep- aration of the beloved, for affection is the intrinsic nature
of the greedy as well as the inability to bear the separation from the beloved. Through Adosa there arises no sorrow from association with the unbeloved since disagreeable- ness is the intrinsic nature of the hateful as well as the inability to bear the association with the unbeloved.
Through Amoha there arises no sorrow from not getting what one desires, for it is the intrinsic nature of the deluded to think— ‘From where could it be got?’ etc.
“Through Alobha there arises no sorrow from rebirth, since the former is opposed to craving and the lat- ter is the root of craving. Through Adosa there arises no sorrow from decay, since the intensely hateful become quickly aged. Through Amoha there is no sorrow from death, for a bewildered death is painful. There is no such death for the undeluded.
“There is harmonious living to the lay people through Alobha, to the recluses through Amoha, and to all through Adosa.
“In particular through Alobha there is no rebirth in the plane of Petas, since beings are generally born amongst Petas through craving. Alobha is the antithesis of craving. Through Adosa there is no rebirth in the Niraya (Woeful State). Through hate, which is of a churlish nature, beings are born in woeful states resembling hatred. Adosa is the antithesis of hatred, Through Amoha there is no rebirth in the animal plane. Due to utter delu- sion through ignorance, beings, are born amongst animals.
Amoha is the antithesis of ignorance.
“Of them Alobha dissuades attraction from lust;
Adosa from recoiling through hate; Amoha from stolid indifference through ignorance.
“Moreover through these three there arise respec- tively these three notions—those of renunciation, non- anger, and harmlessness; and those of loathsomeness, immeasurableness, and fundamental elements (Dhàtu).
“Through Alobha the extreme of indulgence in sen- sual pleasures is inhibited. through Adosa that of self- mortification. Through Amoha there is training according to the Middle Path.
“Similarly through Alobha the bodily bond of covet- ousness (Abhijjhà Kàyagantha) is destroyed, through Adosa that of illwill, and through Amoha the remaining two.
“The first two states of mindfulness are accom- plished by the power of the first two, and the last two by the power of the third.
“Herein Alobha is conducive to health, for the un- attached person does not resort to what is attractive but suitable—hence health ensues. Adosa is conducive to, youthfulness, for the unhateful person remains young for a long time, being not burnt by the fire of anger which causes wrinkles and grey hair. Amoha is conducive to lon- gevity of life, for the undeluded person, distinguishing be- tween what is agreeable and disagreeable, avoids the lat- ter and adopts the former and lives long.
“Alobha is conducive to the acquisition of wealth, for by generosity wealth is obtained. Adosa is conducive to the
acquisition of friends, for by loving-kindness friends are won and are not lost.
“Amoha is conducive to personal achievements, for the undeluded person, doing only what is beneficial to himself, regulates his own self.
“Alobha is conducive to divine life, Adosa to Brahma life, and Amoha to Aryan life.
“Through Alobha one is at peace with his acquisition of wealth amongst beings and things belonging to one’s party, for through their destruction there is no grief caused to him by excessive attachment. Through Adosa amongst those belonging to other parties he is happy, for the inim- ical person is devoid of the feeling of illwill even amongst the hostile. Through Amoha he is happy amongst those who belong to a neutral party, for the undeluded person is devoid of all attachment.
“Through Alobha there is insight into impermanence, for the greedy person does not see impermanence in things that are impermanent, owing to his desire for enjoyment.
Through Adosa there is insight into suffering, for one with a loving disposition has abandoned that grasping, the cause of vexation, and sees things as sorrowful. Through Amoha there is insight into soullessness, for the undeluded person is skilful in understanding things as they truly are. He sees the guideless fivefold group as guideless.
“As insight into impermanence and so on is brought about by these three states, so are these states brought about by insight into impermanence and so on.
“Through insight into impermanence there is Alobha; through insight into sorrow, Adosa; through insight into soullessness, Amoha.
“Who indeed knowing well that this is impermanent would develop a desire for it? Who indeed perceiving ill in things would develop another ill caused by exceedingly violent anger? Who indeed realising the emptiness of a soul would again fall into utter delusion?
(Atthasàlinã — pp. 137–139. See The Expositor Vol. i, pp. 167–170.)