Seyyathapi Bhikkave Waththan Sankilittan Malaggahithan Thamenan Rajako Yasmin Yasmin Rangajathe Upasanhareyya Yadi Nila Kaya Yadi Pitha Kaya Yadi Lohitha Kaya Yadi Manjetta Kaya Duraththawannamewassa Aparisudda Wannamewaththan Than Kissa Hethu Aparisudhdhatha Bhikkave Chiththe Sankilitte Dugathin Patikanka
If we aspire to transform the endless cycle of infinite Samsara into a comfortable abode, it is imperative that we purify and safeguard our minds. According to Chiththena Niyathi Loko stanza of a Suthra, the world exists within our minds, and thus, our happiness is contingent upon cultivating purity and clarity within ourselves. By cleansing our minds and nurturing positivity and goodness within, we pave the way for true contentment and fulfillment in life.
The stanza taken from the Vatthupama Sutta in the Majjhima Nikaya’s Mulapariyaya Vagga Majjima Pannasaka is indeed profound and relevant for people in modern society. It highlights the consequences of ignorance of the Dhamma, leading to failure in this life and the hereafter. Many people struggle due to a lack of understanding of how to cleanse and protect their minds from defilements, which perpetuate the cycle of Samsara. The emphasis on cultivating a pure mind and practicing Kusal is crucial. Merely focusing on merits without addressing the state of one’s mind leads to discontent and suffering in Samsara. It’s imperative for readers to recognize the importance of cleansing their minds to attain higher states of existence and ultimately reach Nibbana. In this Samsaric existence filled with suffering, striving to purify the mind becomes paramount for those aspiring to encounter the Maithreya Buddha and achieve Nibbana. Therefore, understanding and practicing the teachings of the Buddha, particularly regarding mental purification, are essential for undertaking this journey towards enlightenment.
In the Sutta, the Buddha uses the example of a piece of cloth to illustrate the purity and impurity of the mind. He explains how a white cloth becomes dirty and draws a parallel to the human mind. “Monks,” says the Buddha, “if a person in the textile industry takes a dirty and stained piece of cloth and dips it in blue, gold, red, or purple dye, that unclean piece of cloth does not take on the desired colour because it is already stained. Similarly, monks, when the mind is tainted, it inclines towards negative outcomes, such as hell.”
Many factors contribute to the mind becoming tainted, and here we compile a few of those reasons.
Abhidya – The First Cause
Abhidya, or intense desire for one’s belongings, is the primary cause of a tainted mind. This is also known as Chandaraga, and it leads to Lobha, or greed, which perpetually corrupts the mind. A prime example is Adinnapubbaka Situ, whose life was dominated by Abhidya. His mind, polluted by this greed, led him to neglect his responsibilities as a father to his son, Mattakundali. In ancient Indian society, it was customary for aristocratic children to wear gold earrings. However, Adinnapubbaka, driven by his desire to save money, chose not to commission a goldsmith to make a proper earring. Instead, he took a piece of gold, flattened it with a stone, and placed it in his son’s ear.
This mindset of greed, or Abhidya, persisted when his son fell ill. Adinnapubbaka refused to spend his wealth on proper medical treatment, fearing it would diminish his riches. As his son’s condition worsened, Adinnapubbaka moved him to the back of the house to avoid drawing attention and potential loan requests from relatives who might see his wealth. Abhidya had so consumed Adinnapubbaka that he was unwilling to spend even a penny to save his extremely ill son, neglecting his duties as a father. This example illustrates that Abhidya can corrupt anyone’s mind, regardless of their social status.
Ultimately, it was the helpless Mattakundali who sought refuge in the Buddha. Because of this, Adinnapubbaka engaged to some extent in almsgiving and charity. Without these acts, he would have undoubtedly faced suffering in hell. This story serves as a reminder of how Abhidya can deeply corrupt and impure one’s mind.
It is natural for us, as ordinary people, to experience varying degrees of Abhidya (intense desire or greed) throughout our journey in the cycle of Samsara until we reach the stages of Sotapanna, Sakadagami, Anagami, or Arhat. Therefore, it is essential to make efforts to control these desires. The first step in this process is to maintain mindfulness, or Sati.
As the stanza goes, “Gathe Tithe Nisinne Jagarithe Sampajanakari Hothi,” which means that while walking, sitting, standing, and sleeping, one should maintain mindfulness. Sati Sampajanna refers to maintaining continuous mindfulness. When mindfulness is maintained, one can compare the Dhamma one has learned with the current state of one’s mind, using the Dhamma as a mirror to reflect on one’s thoughts. This practice helps in identifying good thoughts, expelling bad ones, and cultivating positive thoughts. Such mindfulness can help control negative thoughts, such as Abhidya.'[;pvc;;;
However, to suppress Abhidya even to a certain extent, one must practice generosity. Without practicing giving, one will live a life filled with discontent and may be reborn in various lower realms. Even if reborn as a human, such a person’s life will be marked by poverty and suffering. In this Kaliyuga epoch, people’s minds are filled with negative qualities. King Kosala’s dreams provide a clear example of these detrimental qualities. In his dream, King Kosala saw how people would destroy each other and cause societal deterioration due to Vishama Lobha (excessive greed) and Adharma Raga (unrighteous desire). This moral decline can lead to reduced life expectancy and health.
Consider the following points simply.
Driven by greed and the desire to maximize profits, many farmers use harmful chemical additives to their crops, ultimately feeding the public with toxins. Ironically, these farmers rarely consume these tainted products themselves. Instead, they often reserve a portion of their land to grow organic, chemical-free produce for their own families, ensuring their own health while neglecting that of others.
This behaviour is rooted in Abhidya, an intense and selfish desire for personal gain. Abhidya fosters motives that are selfish and disdainful, driving corruption across various sectors. In organizations, it manifests as fraud, embezzlement, and deceit, with people prioritizing their own enrichment over ethical conduct and collective welfare. In politics, Abhidya leads to bribery, favouritism, and the misappropriation of public funds.
If minds filled with Abhidya are not controlled, they will become void of Loka Palaka Dharma, such as Hiri Oththappa (the shame of committing sins). As a dangerous result, society will deteriorate day by day.
A mother, deprived of her maternal qualities, will lose the four Brahma Viharana qualities: Metta (loving-kindness), Muditha (sympathetic joy), Upekkha (equanimity), and Karuna (compassion). When such negative qualities overshadow one’s mind, mothers might kill their own children or abandon infants on roadsides. Fathers, similarly stripped of their virtues, might harm their own children or commit unspeakable acts against their daughters. Such individuals, driven by Abhidya, suffer from a degraded mental state, leading to these horrific actions.
The influence of Abhidya, unchecked, leads to dire consequences across various aspects of society. Monks, despite their noble status, may forsake their harmony and engage in quarrels akin to laypeople. Disunity may prevail among them, and they may misinterpret the teachings of the Buddha, driven by greed for offerings from laypeople. Even those with initially pure minds can swiftly fall prey to Abhidya, tarnishing their thoughts and purity.
Teachers, entrusted with the duty to impart knowledge, may instead commercialize education, treating students as commodities rather than nurturing their growth. Children, influenced by Abhidya, may prematurely discard their innocence, adopting unnecessary concerns and behaviours beyond their years, losing their natural charm. The pervasive nature of Abhidya erodes societal goodness. It stains the mind with unwholesome thoughts and fosters Vishama Lobha, an unhealthy covetousness for others’ possessions, a greed extends beyond one’s own possessions, further corrupting the mind. The reason is one might have had the habit of becoming greedy as a result of becoming so in his previous brith.
To counteract these destructive influences, mindfulness is essential in guarding the mind against Abhidya. Practicing Samma Vayama, right effort, helps in controlling these tendencies. Addressing Vishama Lobha requires understanding its roots in Abhidya and striving to cultivate contentment and generosity instead. Ultimately, the unchecked spread of Abhidya leads to a dark and suffering-filled existence, potentially condemning individuals to unfavourable rebirths.
The story of Serivanija illustrates vividly the consequences of Vishama Lobha, the intense greed for others’ possessions. In this tale, the cunning Kachchaputa vendor becomes consumed by greed upon seeing a plate made of pure gold owned by Serivanija. This overwhelming desire for someone else’s possession leads to tragic outcomes: Kachchaputa suffers a fatal heart attack unable to bear the covetous feeling, and according to Dharma, he continues to suffer in hell due to his attachment to the gold plate.
Vishama Lobha not only defiles the mind but also contaminates it with impurity, paving the way for rebirth in unfavorable states. The story warns of the dangers of such unwholesome mental states, where attachment and greed not only cause suffering in this life but also in future existences.
Understanding and reflecting on stories like Serivanija’s can serve as powerful lessons in cultivating contentment, generosity, and detachment from material possessions. By practicing mindfulness and striving for a mind free from Vishama Lobha, one can aspire to lead a more peaceful and spiritually fulfilling life, devoid of the pitfalls that lead to suffering and rebirth in undesirable realms.
As illustrated in Buddhist scriptures, the story of Thodeya Brahmana in the Chullakamma Vibhanga Sutta serves as another profound example of the dire consequences of Vishama Lobha. Thodeya, consumed by greed over the alms received by the Buddha, was reborn as a dog. This tale underscores the importance of nurturing the human life we have received, which is rare and precious, with wholesome thoughts and actions.
The teachings emphasize the need to identify and suppress Abhidya (greed for one’s own possessions) and Vishama Lobha (greed for others’ possessions). Failing to do so leads to a life filled with unhappiness and, in future existences, to rebirth as suffering animals such as crows and dogs. The Buddha’s teachings in this regard are clear that Thodeya and Kachchaputa, tainted by greed, were reborn in hell and continue to suffer. To avoid such a fate, one must focus on purifying the mind.
©Satipatthana Magazine