Mind of the Worldling

There is a group of individuals commonly referred to as puthujjana (worldlings). Those who generate
sentient thoughts are identified under this category. In the first Dhamma sermon by the Buddha, a
term referred to as pothujjaniko is well elaborated under the section of the self-gratification
(kama sukhallikanu yoga). Pothujjaniko is defined to denote sentient thoughts of a sentient
being. These sentient thoughts are focused on and attached to some sort of sensual
pleasures at all times. This leads mind to low, harmful, unfavorable states.

When we research deep in to the term pothujjaniko, we come across a detailed account of
the sentient mind in thekuddala Panditha jataka story. The Buddha, in this jataka story,
has described the sentient mind in the following manner.
a.
b.
c.
d.

Mind is swift in nature

Mind is not commendable
Mind arises for the purpose of attaching to objects
Once attached to objects, mind cannot be retracted

The mind is rapid, instantly reactive in nature. Mind has the nature of coming to conclusions
without disregarding the consequences of a mind object. As soon as the mind perceives an
object, it immediately determines that this particular sense object is capable of producing
happiness, pleasure. Therefore, the mind tends grab and attach to that sense object swiftly.
Once attached to a sense object, the mind does not detach itself from it. The object is totally
grasped by the mind.
In describing this nature, the Buddha cited the following Exalted Utterance (udana) after the
enlightenment.
gahakaram gavesanto
dukkha jati punappunam.
Gahakaraka ditthosi
puna geham na kahasi.
The Buddha discovered the underlying force of attaching and grasping associated with
rebirth throughout his previous cycle of birth and death. The Buddha realized the absolute
ending of this grasping force in his mind.
When the mind attaches to an object, it can be retracted from that object. Instead, the mind
creates potential for more attachments of similar nature which would emerge at appropriate
times in the future. This aspect of the mind is elaborated in the dhamma phrase sabbe
saththa aharatithika. [Kotte Devananda thero is the first dhamma teacher who presented
this invaluable ultimate meaning of this phrase for the first time]
Saththa in this phrase refers to attachment in mind. Ahara refers to the sustenance of
existence. So, every attachment brings about similar attachment sustaining their future
existence. As a result, the mind of a sentient being remains attached to an object following
the first contact through a sense faculty.

The Buddha elaborated this mental functioning through the story of Kuddala Panditha.
During the reign of the king Brahamadatta, Bodhisattva (Buddha aspirant) was born to a
farming family. He was named Kuddala Panditha. He was earning a living by selling crops
he cultivated through hard work. Once, he thought of entering the order as a monk. So, he
concealed his mamoty and seeds and became a monk.
However, during the cultivation season of the following year his unsurmountable desire to
plant crops emerged in his mind. His desire disturbed his mind so rapidly that he decided to
disrobe. After disrobing, he grabbed his mamoty and seeds and began to cultivate again.
After collecting the harvest, he concealed his mamoty, seeds and entered the monkhood
again. As in the previous year, irresistible thoughts to cultivate arose in his mind during the
cultivation season in the following year. Again, he disrobed and began to cultivate after
picking the concealed mamoty and seeds. He repeated this cycle of entering and leaving
the monkhood as a result of his urge to cultivate every year.
In the seventh year, Kuddala Panditha began to harbor thoughts of disrobing and
proceeding to cultivate as usual. However, he thought to himself this time, I became a lay
person six times due to the possession of his mamoty. I will throw this mamoty in to a river
this time and remain in monkhood hereafter. So, he went near a river, closed his eyes in
order not to notice the spot where his mamoty would land, and tossed it towards the river.
He was so thrilled that he made a lions roar on his victory over his desire to disrobe and
cultivate. He was free from the resurgence of desire to cultivate as he tossed the mamoty in
to the river without any expectation to retrieve it again. Earlier years, as he concealed the
mamoty somewhere, memory of the mamoty emerged in his mind during the cultivation
season. This prevented him from staying in the order as a monk. This act demonstrates the
right way to let go of ones possessions. Accordingly, one should let go of anything without
any expectation attached to it thereafter. As the proverb goes, things once given up should
be treated as a lump of saliva one spits in the morning.
This story indicates the correct way to let go for the purpose of subduing the mind of a
sentient being. The common practice following a donation or generous act is to aspire final
Nibbana after the depletion of all wealth and comforts one may receive in the form of human
and divine as a result of a particular generous act. This is analogues to concealing the
mamotee prior to entering the monkhood. In order to free the mind from the nature of
grasping totally, one should let go of anything without any expectations following the letting
go or following a generous act. The dhamma terms such as cago, patinissaggo, muththi,
analayo are referred to indicate a similar meaning in respect of letting go. This is the noble
way to let go.
I f one can let go of ones grasping nature of the mind without any expectation, attachment,
one would be able to exclaim an exalted utterance (udana) similar to:
Gahakaraka ditthosi
puna geham na kahasi

Based on the writings by Kotte Devananda Thero