Understanding Lobha: The Root of All Grasping
When you ask me about lobha, you are asking about one of the most fundamental forces that binds us to suffering. Let me explain this clearly, so you can recognize it in your own life and begin the work of liberation.
Lobha is often translated as “ greed” or “ attachment,” but I want you to understand it more deeply than that. It is the mental quality that reaches out and grasps at things, trying to pull them into ourselves, trying to own them, trying to make them “ mine.” It is the force that says, “ I want this. I need this. This belongs to me.” This grasping quality pervades our entire existence, often without us even recognizing it.
The Disguise of “ I”
What I discovered through my own practice and study of the Buddha’s teachings is something quite shocking: the very notion of “ I” is itself a manifestation of lobha. When we say “ I,” we are not simply referring to ourselves neutrally—we are actually expressing greed in disguise. The sense of self inherently carries within it the quality of grasping, of wanting to possess, of trying to establish something permanent in a world where nothing can be owned.
We think, “ I am greedy. I must give up greed.” But we fail to see that “ I” itself is greed. This is why the Buddha, despite accumulating perfections over four incalculable aeons, taught us to see through this illusion. When we grasp at materiality and mentality as “ I” and “ mine,” we are manifesting lobha and taṇhā (craving). Yet these phenomena—this body, these feelings, these thoughts—are part of nature. We don’t truly own them. They arise when conditions come together and cease when those conditions disappear. But blinded by moha (delusion), we fail to see this truth, and so we seize them as “ I.”
Two Dimensions: Greed and Non-Greed
I often explain Dhamma from different dimensions to help people understand. In the past, when we donated or did good deeds, we always expected to receive something in return. We would say, “ If we don’t get merit, why should we donate? We donate because we gain something. If there’s nothing to gain, why would we donate?” This was our “ additive” dimension—the dimension of lobha. We wanted to add to ourselves, to accumulate more within ourselves. We believed that progress and goodness came from adding things to ourselves. We desired things out of greed, thinking this would increase our value. This was the only dimension we knew.
However, after listening to the Buddha’s teachings, I realized that the Buddha offered an opposite dimension: the “ subtractive” dimension—the dimension of non-greed (alobha). Understanding Dhamma means shifting to this perspective. Our dimension is the dimension of greed; the Buddha’s is the dimension of non-greed.
Think of it like mining gold. When mining gold, there’s soil and sand mixed in. Only after removing these impurities can you obtain raw gold. Once you have the raw gold, its value increases compared to when it was mixed with soil. Why does the value increase? Because the sand and mud were removed—as you remove impurities, the value increases. This is the Buddha’s teaching: the more you let go of greed, the more valuable you become spiritually.
Lobha in Daily Life: The Hidden Benefactors
Let me give you a practical example of how lobha operates and how we can transform our relationship with it. In the past, I used to call my children “ benefactors” sarcastically, referring to how I had to support them continuously. Only later did I see that they really are true benefactors—because they help us let go of greed.
From the time a child is in the mother’s womb, expectant mothers can’t eat as they please or live as they please. From the very beginning of pregnancy, they have to let go of their desires (lobha). Even after the child is born, a mother has to get up whenever the baby cries at night. No one would want to wake up in the middle of the night, but mothers let go of their desire for sleep and comfort.
When children grow up and go to university, if we can’t afford much, we might say, “ Let them have nice clothes. I won’t wear nice clothes. I’m just staying at home. This is enough for me. Let my children eat well; I can manage with whatever.” We put on a drama of self-sacrifice. But in truth, it’s not self-sacrifice—it’s letting go of greed. If you let go of greed, and when greed ceases, what is it? It’s Nibbāna (the cessation of suffering, liberation). So, these benefactors—our children—are sending us on the path to Nibbāna.
When we have grandchildren, we let go of even more greed, not just for our children but for our grandchildren as well. That’s why I say that our children are our true benefactors. They help us let go of greed. When we realize this, we see the sammā-diṭṭhi (Right View). Otherwise, we might think, “ I’m the one always doing things for them.” While we are doing it with good cetanā (volition), when we say, “ I’m the one who had to do it,” we become dissatisfied. We have mixed kusala (merit) and akusala (demerit).
When we truly understand that letting go of greed is the key, we no longer think, “ I’m the one doing all the work.” Instead, we give wholeheartedly, with pure volition. We let go of whatever we can, completely, courageously. It becomes an act of alobha (non-greed). This is how we change. Our mindset changes, and so does the quality of our life. We develop full confidence, a strong saddhā (faith) in the Dhamma. Doubts disappear, and we become steadfast and fearless.
How Lobha Manifests in Meditation
When you practice meditation, lobha will reveal itself in subtle ways. For example, when pain arises during sitting meditation, notice how your mind reacts. You might think, “ Oh, it hurts so much, I can’t bear it anymore. When will the time be up? I wish it would go away” —this is craving (lobha). You might think, “ Why do I have to sit through so much pain? I’m angry at the teacher who made me sit. I don’t like this pain; I’m frustrated” —this is dissatisfaction (dosa, hatred). You might think, “ Am I doing this right? Should I be observing the pain, or should I go back to the breath? What should I do?” —this is doubt (moha, vicikicchā).
These defilements can enter very easily. Great masters with mature pāramī (perfections) can see the arising and passing nature of the sensation just by noting “ pain, pain,” and can thereby abandon the defilements clinging to it. They can pull themselves out of the mud of defilements through their own strength. We are not like that yet. That’s why I teach you to immediately return your mind to the primary object—the in-and-out breath—rather than dwelling on the pain. This prevents lobha and other defilements from taking hold.
The Cessation of Lobha
The ultimate goal of our practice is the cessation of lobha. When we practice meditation properly, we develop the ability to see materiality (rūpa) and mentality (nāma) as they truly are—not as “ I” or “ mine,” but as natural phenomena arising and passing away according to conditions. When you observe the in-breath and out-breath, you begin to realize: “ This is not ‘I’ breathing. It’s just the air element (vāyo) moving. The sensation of touch is just the earth element (paṭhavī). The feeling of comfort or discomfort is just pleasant or unpleasant vedanā (feeling).”
When you see these ultimate realities (paramattha) clearly, you develop the habit of the subsequent mind contemplating the preceding mind. You realize that all mental and physical phenomena arise and cease. You no longer cling to them as “ I” or “ mine,” and thus you abandon lobha. This is realizing through wisdom. When greed is abandoned, where do we reach? Nibbāna.
A Sotāpanna (Stream-Enterer) gains sammā-diṭṭhi (Right View) and is free from doubt (vicikicchā). This is what it means to have a correct view. When we see the truth of letting go of greed, we truly understand the Dhamma.
Practical Application: Knowing Lobha in the Present Moment
In your daily life, you need to be aware of the present-moment cetanā (volition) as it arises. When you’re washing your face, eating food, drinking water, or walking, pay attention to the actual sensations arising at the moment of contact—not the concepts of “ hand,” “ face,” “ food,” or “ water.” When your concentration deepens, you’ll notice that these concepts disappear, and only the pure sensations remain: the sensation of touch, the taste, the coolness, the hardness, the movement.
At that moment, when you see just the elements and sensations arising and passing away, there is no “ I” experiencing them—there is only ārammaṇa (sense object) and citta (consciousness) meeting and arising. This is when lobha has no foothold. This is when you experience momentary liberation.
Through continuous contemplation, you’ll come to understand the materiality and mentality behind everything. You’ll see that what you call “ I” is just a collection of changing phenomena. You’ll see that lobha—this grasping, this wanting, this sense of “ mine” —is the very root of suffering. And when you see this clearly, you can let it go.
Sādhu, sādhu, sādhu! (Well done, well done, well done!)
Dr. Soe Lwin (Mandalay)