The Buddha once said, “Bhikkus, the inherent nature of the mind is luminous. It is when external defilements taint it that impurity arises.” A newborn enters the world with a pristine mind, devoid of any connection to external influences. At this stage, their physical needs are minimal, often centered around nourishment and rest. Even if adorned with luxuries like gold, jewels, or money, the infant remains indifferent to such material possessions, displaying no attachment whatsoever. Should these possessions be taken away, the infant remains unaffected. As the child grows, they gradually become aware of the world around them. They learn to recognize their parents and differentiate between various sounds, discerning between pleasant melodies and jarring noises. Similarly, they begin to perceive different scents and experience tastes through their sense of taste. Preferences emerge as they develop a fondness for being held by their mother rather than being left in a crib. Toys become objects of affection, and if these toys are taken away, the child expresses distress, asserting a sense of ownership over them. It is during this phase that the concept of self, represented by the pronoun “I,” starts to form. The child begins to identify themselves as an individual entity separate from others, establishing a sense of possession and personal identity.
The tenacity of a person diminishes as they advance to the Sakadagami stage, and at the Arahatta stage, they completely eradicate desires related to form (Ruparaga), formlessness (Aruparaga), conceit (Mana), restlessness (Uddaccha), and ignorance (Avijja), ultimately attaining enlightenment.
Let us now delve into an understanding of these mental fetters. The first mental fetter is Sakkaya-ditthi, which denotes the erroneous perception of a permanent self. This concept suggests the transmigration of an eternal soul from one life to another, a belief upheld by many religions. However, Buddhism refutes the existence of an enduring self (Anatta) and instead acknowledges the concept of non-self (Anatta). Sacchaka, who held firm to the belief in a permanent self, engaged in extensive debates with the Buddha. However, the Buddha elucidated that beyond the five aggregates (Skandhas) known as form (Rupa), feeling (Vedana), perception (Sanna), mental formations (Sankhara), and consciousness (Vinnana), there is no enduring entity. Just as a hand with five fingers forms a fist when clenched, but no fist exists when the fingers are extended, similarly, there is no individual apart from the aggregates.
This illustrates how the radiant purity of the mind becomes tarnished as it becomes entangled with the external world. This is influenced by both the surrounding environment and the lingering defilements from past lives. Until we attain the Arya Bhumi, we grapple with defilements and unwholesome behaviour. Often, we remain unaware of our harmful intentions until we gain insight into the Dhamma. Once we understand the magnitude of their peril and their role in perpetuating suffering within the cycle of Samsara, we can work towards eliminating them. Consider a garden that someone has meticulously tended, planting various flowers. However, if this gardener neglects their duties, soon enough, weeds will overrun the garden. What then? We must diligently uproot these weeds. Only after the weeds are removed can the true beauty of the flowers emerge. Similarly, our minds resemble gardens. Initially is is pristine and filled with fragrant blossoms. Yet, when we neglect our mental landscape, it becomes overrun with weeds, known as defilements.
Moha, or delusion, serves as the seed from which the weeds in the mind sprout. The ten Samyojanas are constructed upon strong convictions rooted in Lobha, acting as barriers to the free flow of thoughts and steering them directly towards suffering. Samyojanas represent attachments that bind individuals to the cycle of Samsara. When these Samyojanas are scrutinized, the concept of Atma, or the self, comes into question. The Buddha, in dialogue with Sachchaka, inquired whether Atma is found in form, sensation, perception, mental formations, or consciousness. Sachchaka responded negatively to each inquiry. Perplexed, he struggled to relinquish his belief in Atma. The Buddha clarified that the five Skandhas- form, sensation, perception, mental formations, and consciousness are impermanent, unsatisfactory, and devoid of a permanent self. He emphasized that nothing substantial can be derived from them. Contrary to beliefs in a transmigrating soul, the Buddha’s teachings transcend the dichotomy of eternalism (Shaswathvadi) and annihilationism (Uchchedavadi), focusing instead on causality-Bhava so bhava angngo—neither existing nor non-existing. Another Samyojaka is vichikichcha, or doubtfulness, which casts doubt on the Buddha, the Dhamma, the Sangha, the concepts of beginning and end, precepts, dependent origination, and various doctrines. Such doubt undermines one’s exploration of different religions, leading to disillusionment. Wisdom alone cannot cure doubt; it requires deeper understanding and contemplation.
The next Samyojana is Silabbatha Paramasa, which involves attachment to rites and rituals. Some believe that purification can be attained through adherence to ethical conduct (Shila), vows (Vratha), or both (Shilavratha). Practices like Haththivatha (elephant worship), Assawatha (horse worship), Gowatha (cow worship), Kukkurawatha (dog worship), Kakawatha (crow worship), Vasudevawatha, Baladevawatha, and others, along with rituals like Udaka Shuddhi and Panchatapah, are undertaken with the expectation of liberation. However, this is a misconception. The subsequent Samyojana is Kamaraga, which involves attachment to sensual pleasures. The realm of sensual desire (Kamaloka) is classified into eleven categories. Attachment to material possessions and desires is referred to as Kamaraga. Kamavachara encompasses living beings ranging from the Avichi hell to the Paranimmitha Vasavatti heaven. Good thoughts and inappropriate mental engagements (ayonisomanasikara) contribute to this attachment. The emergence of desire (Raga) is fueled by positive experiences.
The ultimate Samyojana is Avijja, signifying ignorance. It entails a lack of understanding regarding suffering, its causes, the methods for its cessation, and the path leading to its cessation. Avijja also encompasses the failure to comprehend the profound truths of the Dhamma. These ten Samyojanas exert a formidable influence, akin to a vigorously boiling pot of water. It is imperative to pacify them. Samyojanas form a cyclic recurrence, binding individuals to the cycle of samsara. This necessitates a thorough understanding through yonisomanasikara, or proper reflection. The mental impediments, likened to weeds in the mind, must be uprooted through diligent yonisomanasikara.
©satipatthana magazine