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.
Now, the infant’s mind loses its inherent luminosity, tainted by external influences. Instead of solely relying on the nourishment provided by their mother’s milk, the child begins to consume a variety of foods. As they interact with the world through their six senses, their mind becomes a receptacle for both positive and negative experiences. They transition from a limited existence to one characterized by boundless possibilities. The knowledge acquired about mundane objects through sensory perception is termed sensory knowledge. In the Madhyama Nikaya’s Pindika Sutta, the origin and psychological nature of sensory knowledge are expounded upon. It is explained that an individual’s perception of the world is heavily influenced by their emotions and feelings. Central to this understanding are the ten fetters, or Samyojana: Sakkaya-ditthi (self-identity view), Vicikiccha (doubt), Silabbataparamasa (attachment to rites and rituals), Kamaraga (sensual desire), Vyapada (ill will), Ruparaga (attachment to material existence), Aruparaga (attachment to immaterial existence), Mana (conceit), Uddhacca (restlessness), and Avijja (ignorance).
These Samyojana, accumulated through past life actions and experiences, shape a person’s conduct in the present life. They are the underlying causes of cyclic existence and the suffering experienced within Samsara. Until one comprehends and transcends these fetters, they remain bound to the cycle of suffering. Failure to grasp this fundamental doctrine results in continued entrapment within Samsara, perpetuating the cycle of suffering indefinitely.
The person who grasps the essence of the Dhamma achieves this understanding by relinquishing concepts such as Sakkaya-ditthi (the belief in a permanent self), Vichikiccha (doubt regarding the teachings of the Buddha), and Silabbataparamasa (the misconception that mere religious rituals can lead to liberation from suffering). When one recognizes the drawbacks of these mental fetters, known as Samyojana, as well as other fetters, they progress towards the state of Sotapanna. In this stage and beyond, they gradually overcome desires such as craving (Kamaraga), aversion (Patigha), and ill will (Vyapada).
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.
As long as one adheres to the notion of the aggregates, they cannot fully comprehend the true nature of existence. The six senses perpetually prompt individuals to discern between preferences and aversions, with desires manifesting as Lobha (greed) and dislikes as Dosa (aversion). However, relying solely on sensory perception provides only a limited understanding, leading people to perceive impermanent phenomena as permanent, suffering as happiness, and non-self as self.
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.
Amidst these weeds, however, there still exist flowers known as the non-defilements. Therefore, we must commit ourselves to the task of uprooting the weeds of defilement to reveal the inherent purity of our minds. The human mind inclines towards unwholesome actions, known as Akusal, which manifest as Lobha (greed), Dosa (hatred), and Moha (delusion). These are the weeds that proliferate within the mind. As long as these weeds persist, instead of experiencing genuine happiness, one finds themselves mired in suffering. If one is consumed by lustful desires, frequently succumbs to anger, or harbours intentions to harm others, true happiness remains elusive. Life becomes a journey marked by unhappiness and discontent. Delusion, craving, attachment, aversion, and confusion fuel this cycle of suffering. Moha, in particular, serves as the catalyst for the growth of weeds such as lobha and dosha within the mind.
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 following Samyojana is Rupa Raga, which is attachment to material form. From the Brahma realms of Brahma Parishad to the Akanita Brahma realm, this plane is referred to as the realm of attachment to material form. Next is Mana Samyojana, which involves regarding oneself as superior to others, manifesting as haughtiness. Mana, or conceit, takes three forms: Seiyamana, where one regards oneself as superior to others; Sadisa mana, where one considers oneself equal to others; and Hinamana, where one sees oneself as inferior to others. These manifestations of conceit arise in the mind due to gain, fame, praise, and comfort. Following that is Uddhacca Samyojana, characterized by agitation and restlessness in the mind. The mind becomes afflicted with apprehension about uncertain future outcomes, leading to restlessness akin to a flag caught in a storm. This restlessness persists until one comprehends the Dhamma, or the teachings of the Buddha.
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
