Sakka’s Question (2): On Love and Hatred as the causes of Covetousness and Stinginess

After receiving with delight the Buddha’s answer, Sakka put his next question thus:

“Venerable Sir, what is the cause of envy and stinginess? What is their origin? What is their genesis? What is their source? When what factor is present, do envy and stinginess arise? When what factor is not present, do envy and stinginess do not arise?”

To this question the Buddha replied as follows:

“Sakka, King of Devas, envy and stinginess have objects (i.e. living beings, conditioned formations) that one likes (relishes) and objects that one dislikes as their cause, as their origin, as their genesis, as their source. When objects that one likes and objects that one dislikes are present, envy and stinginess arise. When objects of like and dislike are not present, envy and stinginess do not arise.”

(Herein, something (living being, conditioned formation) that one wants to possess is an object of one’s liking, irrespective of its intrinsic nature of disagreeableness. This is because defilements delude the mind into liking something that is of a disagreeable nature. Something (animate thing or conditioned formation) belonging to another person is an object of one’s dislike even though it is a good thing. This is because for one who looks at it in anger (i.e., with a biased mind) that good thing appears hateful.)

     ——Commentary and Sub-Commentary on Machavagga, Dīgha Nikāya——

Stinginess arises on account of objects that one likes. Envy arises on account of objects that one dislikes. In another mode of explanation, both envy and stinginess arise out of likes and dislikes. This will be elucidated as follows:

For a bhikkhu, a co-resident pupil or some living thing of his fancy may be there as objects of his liking. For a lay person, there are his children and his possessions, such as elephants, horses or cattle, which are objects of his liking. When the bhikkhu or the lay person is away from them, even for a short time, he feels uneasy. When the bhikkhu or the lay person sees someone else having similar objects or that person’s liking, there arises in that bhikkhu or lay person envy against the other person. If some other person were to come and ask that bhikkhu or lay person to loan him that favourite pupil (of the bhikkhu) or the children or elephant or horse (of the lay person) for some purpose for a short time, the bhikkhu or lay person would refuse, saying: “I cannot loan him/her (or it) to you. He/she (or it) will get tired or feel bored.” In this manner, there arise both envy and stinginess on account of some object of one’s liking.

(Again,) for bhikkhus, there are bhikkhu requisites, such as alms-bowl or robes, which are objects that he likes. For lay person, there are various possessions, such as clothing and ornaments, which are objects that he or she likes. When that bhikkhu or lay person sees someone else having similar objects of that other person’s liking, that bhikkhu or lay person has an evil thought: “Oh it would be well if that person did not have those agreeable things!” This is envy. If someone were to ask that bhikkhu or lay person to loan, for a short time, that property of one’s fancy, the bhikkhu or lay person would refuse, saying: “Ah! that is not possible. I value that thing so much that I very seldom use it myself.” This is how an object of one’s liking gives rise to stinginess.

Furthermore, whether for a bhikkhu or a lay person, there are persons or things such as a wayward pupil or child, or an inferior article in his or her possession. Although those persons and things are actually not likable person or things, yet, due to the deluding nature of defilement, these very person and things become objects of their liking. That bhikkhu or lay person would feel self-satisfaction about those persons or things. “Who else can have such valuable assets?” they would think. Thus entertaining thoughts of self-admiration on account of greed (lobha) for these possessions, envy, the evil desire to deny others of these (kinds of) possessions, arises. (This is envy that springs from self-esteem and that arises due to the likelihood or possibility of other persons to come into possession of (the kind of) things one possesses.

(In another way:) As in the aforesaid case where one entertains thoughts of selfadmiration on account of greed for their possessions (of no intrinsic worth), one wishes: “Oh that, that person did not have those things!” Thus envy arises. This is envy that springs from what other people already possess. (This latter explanation is not given in detail since it has already been shown in the Commentary. The former explanation is made in an inferential way which is suitably modified to be in line with the Sub-Commentary thereto, and Mulaṭīkā to the Aṭhasālinī.) If someone came and asked for a loan of these persons or things of one’s liking even for a short time, the owner is not willing to part with them. This is how persons or things that ought not to be cherished can also become a source of envy and stinginess.