Latent Tendencies

Defilements, akusala cetasikas, are of different levels, they may be subtle or more coarse. Defilements that are transgressions (vītikkama kilesa), are coarse defilements of the degree of unwholesome courses of action through body or speech. Defilements one is possessed with and that arise with akusala citta (pari- yuṭṭh āna kilesa) are medium defilements that disturb the citta. Latent tendencies (anusaya kilesa) are subtle defilements that lie dormant in the citta and do not arise but condition the arising of akusala citta. The latent tendencies are enumerated in the Tipiṭaka and the Commentaries, where it is stated that the Buddha, the Fully Enlightened One, understood these by his perfect knowledge of beings’ biases and underlying tendencies (āsayā nusaya ñāṇa). Since each citta that arises and falls away is immediately succeeded by the next citta, unwholesome and wholesome behaviour and inclinations are accumulated from moment to moment and from life to life. The latent tendencies which are unwholesome inclinations that are accumulated are the following: sense-desire (kā ma-rāga), aversion (paṭigha), conceit (māna), wrong view (diṭṭhi), doubt (vicikicchā), desire for becoming (continued existence, bhavarā ga), and ignorance (avijjā). It is essential to have more understanding of the latent tendencies and their power. They are called subtle defilements because they do not arise with the akusala citta, but they are powerful. Since they have not been eradicated they can strongly condition and influence our behaviour. They lie dormant in the citta like microbes infesting the body. So long as they have not been eradicated we are like sick people, because they can condition the arising of akusala citta when there are the appropriate conditions. They can condition the arising of akusala citta even to the degree of transgression of sīla at any time, and thus, more defilements are accumulated again and added to the latent tendencies. The teaching of the latent tendencies helps us to see why the defilements in our life are so tenacious, arising again and again, and why their arising is unforeseeable and uncontrollable. When we study the enumeration of the latent tendencies, we should remember that these latent tendencies are not abstract notions. The latent tendency of sense-desire or sensuous clinging conditions akusala citta with attachment to any kind of pleasant object. We may have expectations as to kind words or praise from other people. This is selfish desire that has been deeply accumulated and is very powerful. The latent tendency of aversion conditions akusala citta with aversion, but we should know that this has many shades. It is not only a matter of hate or anger, but it also arises when we are upset or depressed because we do not receive the pleasant object we were hoping for. The latent tendency of conceit conditions the arising of akusala citta with clinging to the importance of self. It can arise on account of any object experienced through the six doorways, and it often motivates our speech and actions. All latent tendencies condition the arising of akusala citta, but because of accumulated ignorance we do not notice their arising, we are deluded time and again. The latent tendencies are subsequently eradicated by the lokuttara magga-citta of each of the four stages of enlightenment. Wrong view and doubt are eradicated at the first stage, the stage of the sotāpanna. At the second stage sense-desire and aversion are not yet eradicated but they are diminished. They are completely eradicated at the third stage, the stage of the anāgāmi. Conceit, desire for becoming and ignorance are eradicated at the stage of the arahat. Thus we see that the eradication of the latent tendencies takes a long time. It can only be achieved by the development of understanding of all dhammas appearing in daily life.