Rich Minds Need Nothing

Taming the mind to relinquish desire does not mean living in a void; it means breaking the exhausting cycle of fleeting highs and inevitable lows. When you cease being a hostage to your wants, you reclaim the ultimate power: absolute freedom of choice. You no longer react to what you lack but instead operate from a position of total internal autonomy, choosing how to engage with the world rather than letting your impulses dictate your peace. 

True abundance is never measured by the possessions you accumulate, but by the cravings you conquer. By ensuring a mental detachment happens long before any physical shift, you cultivate a rich mindset that is entirely self-sustaining. You become so internally wealthy that external circumstances lose their power to disrupt your joy, unlocking a deep, unshakeable aptitude for genuine happiness. Stay tuned for more such insights!  

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Transcript

SPEAKER_00 0:07

Welcome to The Art of Being Happy, Buddha's Guide to Modern Living from Jetavanarama Buddhist Monastery, Sri Lanka. This intriguing talk series brings timeless Buddhist wisdom to help you navigate life's challenges through simple practical insights. Each episode offers gentle guidance for finding peace and joy in everyday moments. Join us on this journey toward lasting happiness and inner peace. Brought to you by Sanatanadani, the voice eternal.

SPEAKER_01 0:47

So the long and short of all of this is anyway, what we pain here to do is not to refrain from lying or refrain from killing or refrain from stealing. That is the end product. That is the result of the training. That is why you will never hear me tell you, don't steal, don't lie, don't backstab. That is the end result. Because when a mind goes into vexation, when your mind goes into vexation, it knows of nothing else than coming out of it. If I asked you to bend your finger backwards, and I keep doing that until the pain is unbearable, at this point you want nothing more than release from this, right? Agreed? Yeah. Just think about it. Let's say we were in a room where it was expected that you remain drop-dead silence. It is required that you maintain drop-dead silence. But you feel the need to sneeze. But what happens eventually? You sneeze. Because when there's a vexation, it has to be released. At some point, sooner or later, it's gonna come out. So when you want something, sooner or later you're gonna have to you're going to find some way to get it. And the longer you leave it, the more unbearable it becomes as well. So this is why we are here to tame our minds a different way. We're not here to learn how do we go and get all the things we want. Because that is what we learn at school. How do we get the things we want? That's what we learn at college, that's what we learn at uni. Yeah? That's what we learn by reading books. How do we get the things we want? The seven habits of highly effective people. How does one become an effective person in getting what they want? But here's what we learn here. How do you stop the wanting? How do we tame ourselves so that we want no more? Because when you have no wanting, now you are free. Now you are free to choose whether you go get it or not. But what about when you want it? Are you free to make that choice? Are you? Are you free to make that choice? Let's say you want to watch the rugby. But you also have exams. Okay, you've got exams and then there's rugby on. How unthoughtful, right? I mean, who in their sane mind would put rugby on when the exams are on? It's their fault, isn't it? They shouldn't be doing it like that. We talked about this another day. So imagine this situation where you have an exam. Or maybe you have an appointment early in the morning, so you have to be up and fresh for that appointment. Maybe you have an interview that you have to get to. It's make or break. But the rugby's on. Do you think you are making a free choice at this point when you decide to go and watch the rugby? Do you think it's a free choice? Is it? No. You are now a slave. There are choices that free men make, and there are choices that slaves make. And those choices are not choices at all. Actually, I can make it rhyme. There are choices that free men make, and there are choices that three men make. These three men are the men who are weighed by the defilements of desire, aversion, and delusion. Do you make a choice as a free man? Or do you make a choice as one of these three men? When you know the rugby is on, but you know that you have to get to bed early. Maybe there's an appointment the following day. Maybe you shouldn't be staying up so late. Maybe you're busy with something, you have lots and plenty of work to do, and you gotta get it all done. But you know, the rugby's pulling you. I remember a long time ago, many, many, many, many, many moons ago, in one of the sermons, I referred to, or I made an and I gave up this, I gave this analogy. And you know, there are a few young people in the audience, but I think it's okay. I'll I'll give it to you in safe words. Okay? The mind can at times be a prostitute. They want one thing and one thing alone. And when they want that one thing, they will care not what the damage is. They may care not what the collateral damage is. Will I be infected? Will I be harmed? Will I be abused? Ah, cannot. Because if there's one thing I want, I want that one thing. When your mind goes into vexation, ladies and gentlemen, you know what I mean by vexation? This wanting feeling when you want something, yeah? You are not now free to make that choice. You are not free. My job here, my purpose of being here is to help you make these choices freely. When you're not free to make these choices, you are not making those choices at all. It is your vexation that is pulling you in that direction. You're not free. You are a slave to your desires. Don't you have you never felt that you are a slave to your desires? Have you never? Have you never felt that you are a slave to your desires? When your desires, when desires ignite in your heart, have you never done things where you later thought I shouldn't have done that? Have you never done things where you felt, you know, oh, in the moment you felt, why do I feel this way? I don't want to feel this way. How can I stop myself from feeling this way? But I want to do it, but I know I shouldn't be doing it. Think about some habits that you might have picked up along the way. I'm not gonna name any, but I think you know, you're all intelligent enough to understand what I'm talking about. Some habits that perhaps, you know, some of you picked up from your younger years. That's just one habit. There'll be plenty more. But I know we can all relate to habits that we feel we know perhaps they are morally wrong, maybe they're legally wrong, right? But and and and maybe doing that is going to destroy our relationships with others, perhaps it's going to make life difficult for us, certainly, and life hell for us on occasions. There'll be times when these things happen. When desire creeps into the mind. Now, you know, just have a think about why, you know, when some people they travel in public transport, you know, you you've heard these stories. I don't I don't think I need to spell them out to you, but I'll remind you of them because so then you can relate why we need the Dhamma so much. Why is it we come to seek refuge in the in the triple gen? You know, because there are people who can afford whatever they need, and then there are those who can't. Yeah, because what you give is what you get, and if they haven't given, then they're not gonna get. Then life will be difficult for them to acquire what they need. Okay? But just because people have got things doesn't mean they always use it the right way. That is the second pitfall. Not getting what you want is the first pitfall, the second one is once once you get it, you use it the wrong way. And that is where a lot of people end up losing everything they have. Yeah? I've seen that happen so many times, ladies and gentlemen. You know, we we are fortunate enough to be speaking to an audience where, you know, I'm not making any stereotypes, but generally speaking, I think, you know, you are well off. You can manage to live your lives comfortably. But there are occasions where we have to go to rural places and then speak to people. You know, they can barely make ends meet. You're fortunate. Fortunate meaning you have the merits that were acquired, which have now given you this opportunity to be here today. But what I've also seen is when people don't realize what they've got and how difficult it was to acquire that, and why we have what we have today, and then they just go on spending without a care, carefree, and sometimes using it the wrong way. And soon enough, sooner than it got to them, they lose it all. So that's another sidetrack. Coming back to the point. There are people who can afford what they want, and there are people who can't afford what they want. Let's just say there's someone who wishes to indulge in fantasies. I'm using safe words because there are children in the audience. They want to indulge in fantasies. So if your child today goes and ummi what is swami nasiba fantasy? What are that fantasy world? They go on the rights, that point. For those who understand what I'm saying, then as you understand it, they want to indulge in fantasies, but they don't have the means to afford it because it's too expensive. So then what do they do? They look for ways and means to acquire what they want, but unlawfully, illegally, and sometimes in morally, very wrong ways. So, this man gets on a bus. Perhaps some of you might have been on the receiving end of this. It's quite possible. One intention of me sharing these stories with you is so that you don't have anger and hatred towards them, but rather you have mercy towards them. And look at them with compassion. Because they're not bad people. It's what happens when vexation hits the mind. There are no bad people in this world. There are just vexed minds. If there are bad people in this world, then you're all bad in some way. Agreed? You're all bad in some way. If you're eating something you shouldn't be eating, aren't you bad? You're bad. If you're looking at something you shouldn't be looking at, aren't you bad? Yeah, you might be doing it lawfully. You might be paying your bills for it, but you're looking at something you shouldn't be looking at, you're bad. That's what I'm saying. There are no bad people in this world. What there is, uh what there are are vexed minds. That is why we treat them here. Vexed minds. So have you never seen this man who gets on the bus, right? And he has, let's just say, a rash that needs itching. He has a rash that needs itching. So he'll look for someone who can scratch his rash. And usually, if this is a man, then he thinks that it's only a woman that can scratch my rash. But sometimes it can be maybe a, you know, a young boy. Looks cute. Looks cute. Maybe he's in his uh school uniform, in shorts, even better. Don't give me that look. Why are you all looking at me like you're gops, man? I'm only telling you what's happening out there in society. I'm not making this stuff up. I've seen it all. I'm just sharing these stories with you so that you begin to understand why people behave in this manner. Psychology will teach you behavior. Psychology will not teach you how the mind works. They won't teach you what is behind the behavior. For that, you need Biddish philosophy. Psychology will only teach you behavior. You can study behaviors with psychology, but not the root behind those behaviors. You felt anger. You felt that you were victimized. Dear ladies and gentlemen, I appeal to you. Think outside that box. Step out. Come to your senses. There are no bad or evil people in this world. There are just defilements. Raga, Vesha, and Moha are the defilements that get people to do these things. They are the demons, they are the devils. Have compassion. See, that man would probably have observed the precepts before he left home. Maybe the previous day he even offered alms to the monks. And before the alms offering, he observed the precepts. So he thought the precept that he was observing meant I refrain from engaging in sexual or sensual misconduct. That's what he thought. But that is not what it means. Superficially, yes, but underlying, there's a much deeper meaning, which is what I'm trying to get across to you here. What is necessary, ladies and gentlemen, is not the discipline of not engaging in that. What is required is the insight, the wisdom, the training through wisdom, so that you don't feel the need to do it. You don't feel the desire for it. You are free from the wanting for it. And when that happens, no more problems. But what happens to that man two or three times later, and people start picking out that something else is going on here, and then what does he usually end up with? A black eye. Have you not seen this happen? Oh, I have seen enough times. You know, en route to school, I used to take the bus those days. I'd enroad to school, you know, there'd be girls and boys in the bus. And, you know, this would be prime time. For some individuals who would come seeking pleasures of the flesh, their carnal desires which cannot be satisfied at home, and if they don't have the money to go and get it from other places, then they victimize. Those days I used to think, you know, burn them alive. How terrible these men are. Flay them alive if possible. How terrible these people are. To be doing these things to innocent children. That's how I used to think. I'm sorry, I was wrong. If everyone thought that way, today we wouldn't have Angulimala Maharatan Vansi. Agreed? If everyone thought that way, if he thought that way, we wouldn't have had Angulimala Maharatan Vansi. Because what the Buddha knew was there are no bad people, there are defilements in the mind that makes one to behave in a bad way. Folks, I need you to start seeing the world in this way. It requires great maturity to look at the world in this way. You have to have a very open mind. And it has to be a very practical approach. You have to be very pragmatic, be very broad-minded to look at the world in this way. But what I'm not suggesting for have certainly is say if someone's doing something like that to you, you know, you just think you're not a bad man. Just Ragadeshamoha. I'm not asking you to just stand there and let him do whatever he wants to do. You know, get out of that place. Take yourself to safety. Maybe someone you know, you know, take them to safety. But don't hold anything against the person that's doing it because they are simply a victim. Just as much as you feel the child is a victim of that man, the man is a victim of Ragadesha and Moha. So if you're looking for the person to be what? If you're looking for the person that needs help, you think it's the child. Perhaps. I think everyone knows that. But I see that the man needs help. Bring him here if you can. Well, what normally happens, he gets a black eye, and then he gets handcuffed, perhaps taken into a cell somewhere, and then rest is history. Do you think in the prisons they teach people anichaduka ananak? Huh? We do sermons in prisons. And on one of these occasions I got the opportunity to speak to the chief commissioner of prisons, and the gentleman told me, Saminansar, I well and truly believe that the prison system cannot reform people. We need your help, he said. That is what we are doing now. We're working with them. How does beating someone up physically help rid the mind of desire, aversion, and delusion? What were you doing all the while then? I have to ask the Buddha. If beating people up and punishing them can rid the mind of Raga Dvesha and Moha, why preach the Dhamma? I'll tell you what happens in the prisons though. Perhaps someone gets locked up for petty theft. Right? What they know is petty theft, but they get locked up with people who are habitual criminals. Remember the two parrots? One fell on the side of the ascetics, the other fell on the side of peace. So what do you think is going to happen when someone who is a delinquent or perhaps someone who's just committed petty theft ends up in prison? Now they spend the rest of the six months, three months, you know, a year, two years, however long they'll take to process those people amongst people, other people who have done far more since, far more crimes than they have, and they continuously get fed into their minds other new, interesting and innovative ways of committing crime. So now when you release them back into society, what do you expect? Has a problem lessened or worsened? You be the judge of that. Which brings me back to the point. Discipline perhaps is what they try and do there. Stand out of line and they get beaten up. Maybe. I don't know. I don't know. The same. Speak out of step, and perhaps they get punished. Maybe locked up in a dark room. Misbehave, and perhaps they get punished. Maybe they have to skip a meal altogether. Maybe they get thrashed. Maybe they get whipped. Perhaps. Now I know in certain countries, in certain prisons, these things happen. Oh, I mean, come on. I don't think you need me to tell you this. In some countries, in some prisons that are overpopulated, right? Now, last time I was looking up stats, in Sri Lanka, in the Sri Lankan prison system, we are at 180% occupation. Not 100%, not 80%, 180% occupation rate. So the prisons are occupied 180 times their maximum capacity. Or rather, 1.8 times their maximum capacity. In other countries, it is much worse. There are countries where it is much worse. And what do they get there? Beatings, thrashings, physical torture. Meaningless. You can't make someone by disciplining them. That is why in the Buddha's teachings, ladies and gentlemen, what you are observing is the Dhamma. What you are going to observe while you are here, while you are present here, is the Dhamma, the teaching of the Buddha, the Noble Eightfold Path. When the Noble Eightfold Path begins to seep into you and begins to start making an internal change within you, you will no longer want to steal, you will no longer want to kill, you will no longer want to lie, you will no longer want to engage in misconduct. Because when you want something, you will somehow go and get it. Being wealthy in these days is a big thing because what does wealth enable you to do? Get what you want. That's what wealth enables you to do. That's okay, that's good. But that doesn't solve the problem. Because they're still a poor man. Internally, they're poor. Why poor? Because they still rely on their wealth. A rich man internally doesn't rely on their wealth. But a poor man internally relies on their wealth. If I need you to keep me happy, do you think I'm a happy man? Answer that question. If I need a woman to keep me happy, do you think I'm a happy man? Do you? No. If I need money to keep me happy, do you think I'm a rich man? There you go. If you need something external to keep you happy, then that is by which you are poor. If you need food to keep you happy, you are a poor man. It is food that has made you poor. If you need money to keep you happy, then you are a poor man because of the money. If you need cars, you know there are people out there who they enjoy their cars, their motors, right? There are those who like their jewelry. Some people like to wear a nice watch, maybe to have some nice jewelry on. For some people it's just the cap that they wear. For them, it is everything. For some people it's their music. For some people it's what they watch on TV, their Netflix. Without that, they couldn't survive. For some people it's a it's a bottle. The golden juice that goes in the bottle. For some people it is that. Happiness comes in a bottle for them. Where does your happiness come? What shape does it come in? I ask you. Does it come in the shape of a cake? Where do you get your happiness from? Your happiness shots, where do you get them from? Do they come in bottles? Do they come on four wheels? Do they go around your wrist? Or do you have to hold their hand? Do you have to put a ring on it? Whatever it is you need to keep you happy, please remember and remind yourself that by that much you are unhappy. You are poor. That is why you are here to try and free yourself from all that so you can be self-sufficient. You don't need to rely on anything else. You don't need the external stimuli. You don't need the external things, the material things to keep you happy. My monkhood is not my robes and my shaved head, ladies and gentlemen. It's the mental aptitude that I've been able to build up to be free from the things around me. Take anything that is you see on me, and you can't take my happiness from. If you wish one day to come and take my arms bowl from me, don't you don't have to steal it, I will give it to you. Just ask for it. If you need the robe that goes around my body, you don't have to steal it. Just ask for it, I will give it to you. So much so that if I take it back from you, I am committing a crime. In the Buddha's ministry. What is given is given. What is given up is given up. To this day, I have never regretted anything I have given up. Never. I've never battered an eyelid about a thing I've given up. And that is because all that given up was given up in my mind. Before the physical giving up happened, the mental giving up had happened. That is what the Dhamma can do for me. And if that is what the Dhamma can do for me, then it can do the same for you. Don't be so poor that you need things around you to keep you happy. Don't be so poor. Stand up on your own two feet. Stand up for yourself. Have a rich mindset. It's not enough to have a rich bank account. Have a rich mindset. That is what I'm asking you to do. Have a rich mindset. A rich mindset is a mindset that does not need other things, does not need material things, does not need other people to make them happy because they're rich. Are you rich? I ask you.

SPEAKER_00 23:11

Thank you for joining us on The Art of Being Happy from Caitavanarama Buddhist Monastery. May today's wisdom bring you peace and joy in your daily life. We'd love to hear how these talks have touched your life. Share your experiences with us on Plus91-6361-803371. Until next time, may you find happiness in each present moment. Brought to you by Sanat Navani, the Voice Eternal.