Prepared by
John D. Hughes, DipAppChem, TTTC, GDAIE,
Anita Hughes, RN Div1,
Leanne Eames BA, MA
Evelin Halls, DipFLC
David Ley, BBlgs, BArch,
Pennie White, BA, DipEd
Abhidhamma Class No. 33, 4 February 2003
Alobha
Glossary of Pali language terms with approximate English translations
alobha: non-attachment to sense objects, greedlessness, generosity, disinterestedness.
The Pali language word alobha, non-attachment, has many shades and degrees. It is characterised by non-attachment to sense objects and greedlessness. It manifests as generosity.
The metaphor given for alobha by Dr. Mehm Tin Mon in his book “The Essence of Buddha Abhidhamma” is, “As water drops off a lotus leaf without adhering to it, alobha runs off sensuous objects without adhering to them.”
The Visuddhimagga (XIV, 143) gives a similar definition (2 See also Dhammasangani, 32.).
When there is a moment of non-attachment there cannot be attachment at the same time. Non-attachment has the characteristic of non-adherence like a water drop on a lotus leaf. The lotus grows in the water but it is not wetted by the water, that is its nature.
A drop of water glides off a lotus leaf without affecting it, so it is with non-attachment, alobha. It is not attached to the object which is experienced, it is unaffected by it. That is the nature of non-attachment.
Sometimes there are conditions for non-attachment, but shortly afterwards we are affected again by objects, Through right understanding one will become less affected.
In the Sutta Nipata (Khuddaka Nikaya, The Group of Discourses, vs. 811-813,) (P.T.S. translation by K.R. Norman.) is written:
... Not being dependent upon anything, a sage holds nothing as being pleasant or unpleasant.
Lamentation and avarice do not cling to him, as water does not cling to a (lotus-) leaf. Just as a drop of water does not cling to a (lotus-) leaf as water does not cling to a lotus, so a sage does not cling to what is seen or heard or thought.
Therefore a purified one does not think that purity is by means of what is seen, heard, thought, nor does he wish for purity by anything else (By any other way than the Noble Eightfold Path, according to the commentary. See the Discourse Collection, Wheel Publication no. 82, B.P.S. kandy.). He is neither impassioned nor dispassioned.
We have many more moments with attachment than with non-attachment and we are so used to live with attachment that we hardly realize that it is akusala. A person who is leading the life of a layperson takes it for granted to be attached to people and possessions.
We may think that such kinds of attachment are not dangerous, provided we do not harm others, but all kinds of akusala lead to sorrow. There is attachment time and again and thus we accumulate it evermore.
When we stand up, move around, reach for things, eat or go to sleep, we want most of the time something for ourselves and then there are cittas rooted in attachment. We are almost all the time thinking of ourselves, we try to acquire pleasant things for ourselves, and we expect other people to be agreeable to us.
Even when we think that we apply ourselves to kusala, for example, when we listen to the Dhamma or speak about the kusala citta, there are likely to be many moments of attachment arising after the kusala cittas. We may be attached to "our kusala'', we tend to like the idea of ourselves being good and wise, we find ourselves important (from Van Gorkom, Nina, Cetasikas, Zolag, 1999, Part IV, Chapter 28).
Alobha is the fifth of the 19 sobhana sadharana cetasikas (beautiful ones).
Alobha, or ‘greedlessness’, is one of the three karmically wholesome roots, or mula, also called hetu.
The 3 wholesome (kusala) roots, greedlessness, non-hate, non-ignorance though expressed in negative terms, nevertheless possess a distinctly positive character.
Thus, greedlessness (alobha) is a name for unselfishness, liberality or generosity; non-hate (adosa) for kindness or goodwill (metta); and also non-ignorance (amoha) for wisdom (panna).
Lobha is synonymous with lust (raga) and tanha (craving).
Alobha is opposed to lobha and it can overcome lobha.
The Blessed One said:
If those wandering ascetics of other views should question you (about the distinction between these three qualities, their significance and difference), you may explain it to them thus:
Lust is less reprehensible but hard to remove.
Hatred is more reprehensible but easier to remove.
Delusion is very reprehensible and hard to remove.
Now friends, what is the cause, what is the reason for the arising of lust that has not yet arisen, and for the increase and growth of lust that has arisen?
A beautiful object, should be the reply. In him who gives unwise attention to a beautiful object, lust that has not yet arisen will arise, and the lust arisen will increase and grow.
...
But what friends, is the cause, what is the reason for the non-arising of lust that has not yet arisen, and for its vanishing if arisen?
An object of (bodily) impurity, should be the reply. In him who gives wise attention to an object of (bodily) impurity, lust that has not yet arisen will not arise, and lust that has arisen will vanish. (III, 68).
(Anguttara Nikaya, Part I, translated by Nyanaponika Thera, p 49-50).
References
Anguttara Nikaya - An Anthology, (1970) Part I, by Nyanaponika Thera (translator), Buddhist Publication Society, Candy, Ceylon, p 49-50.
Mon, Dr. Mehm Tin (1995), “The Essence of Buddha Abhidhamma”, publisher Mehm Tay Zar Mon, Yangon.
Venerable Nyanatiloka (1980), “Buddhist Dictionary - Manual of Buddhist Terms and Doctrines”, Buddhist Publication Society, Kandy.
Van Gorkom, Nina (1999), “Cetasikas”, Zolag, Part IV, Chapter 28.
Bhadantacariya Buddhaghosa, The Visuddhimagga, Singapore Buddhist Meditation Centre, Singapore, XIV, 143.
Sutta Nipata (Khuddaka Nikaya, The Group of Discourses, vs. 811-813,) (P.T.S. translation by K.R. Norman.)
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