The Three Poisons (Pali lobha, dosa, moha and Sanskrit raga, dvesha, moha or collectively triviṣa, Tibetan dug gsum) in the Mahayana tradition are the three unwholesome roots (Pāli akusala-mūla, Sanskrit akuśala-mūla) in the Theravada tradition.
It is a Buddhist term that refers to the three root defilements (kilesas, kleshas) that lead to all negative states. The three states or actions (karmic root motivations) are:
greed or sensual craving
hatred/fear or aversion
delusion, wrong view, or ignorance [1, 2].
These Three Poisons are considered three afflictions, habits, character flaws (states or traits) that are innate in living beings. They are the roots of all unwholesome actions (karma), as there can be craving or aversion without ignorance, and they cause suffering and lead again and again to rebirth [1, 3]. More
Stop fighting LUST! Do this instead | Christian method
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Resist not evil: be mindful and stop | Buddhist method
How to stop dirty thoughts | How to not be controlled by lust | Buddhist story
(Wake Up Stories) Nov. 23, 2023: Everyone can be a successful person in their life. We might just need someone to motivate us. [This is not the Buddha's full teaching on overcoming lust.]
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What is the Buddhist method?
Man, religions is bummer, Sid. - I know, Jess.
[The Buddha's Dharma (Teaching, Doctrine and Discipline, Buddh-ism) has much to say about lust, in many sutras, throughout the Disciplinary Code (Vinaya), in terms of etiquette (the minor observances), and in the Abhidharma, or Buddhist psychology, when it comes to intensive meditation and a deeper study of the Dharma at the higher or ultimate (abhi-) level.
But this is cute story (second video) suggests the first three very important things to do to tame lust:
guard the senses,
choose good companions/friends, and
practice "right mindfulness" (samma-sati).
Wrong mindfulness won't work and may well be harmful, and regular "mindfulness" is not likely to include what the Buddha meant by this word (sati = mindfulness, bare awareness, vigilance), which modern psychology and pop culture has adopted and hollowed out until it's nearly a meaningless shell of a buzzword meaning nothing more than "awareness" or "attention."
The most important component of Buddhist mindfulness is not awareness of what is happening in this moment but to radically accept and dispassionately observe what is happening at this moment without rejecting it, encouraging it, or distorting it. See what is and let it be. Being vigilantly attentive to all that is going on internally without turning away or trying to make it something else, this is mindfulness.
The opposite of mindfulness is distraction, inattention, personal involvement, getting carried away by what is observed, identifying with it, judging it, measuring it, trying to fix it, struggling against it, resisting it, craving it, getting confused by it, thinking about it, reacting to it, or taking it personally.
Just be the watcher, accepter, and patiently dispassionate observer of whatever arises and all that is because in this way in time it may be possible to see through things and see their true nature. Then there is no need to cling, reject, or become bored or confused with anything.
It takes a lot of play and persistence until it becomes habit, but it is immediately effective when done correctly. A lustful thought arises. The moment we are aware of it, it has already passed. We do not reject it, try to push it away, resist it, berate ourselves for it having arisen, nor anything like that; we do not reach for it to grasp it, become attached, cling to it; we do not become involved, identify with it, try to change it. or make it something else, or take it personally.
When it just is, whatever it is, then it is fine. As soon as there's a problem it's because we have fallen into one of the defilements (one of the specific characteristics of the Big Three: greed, hatred, delusion or passion, aversion, ignorance).
Who in the world would want to give up lust?
This is cool, Jess. - I know, we're helping ppl, Sid!
"Resist not evil" sounds like horrible advice. Why would the Buddhist Saint Issa have given it to his disciples? It never made sense, but the first video does a nice job of explaining why. See, Saint Issa is another for Yeshua (Yezu, Yazoo, Iesous) of Nazareth, the famous founder after which they named Christianity.
According to ancient sources he studied as a Buddhist monk or lama at Hemis Gompa, a Tibetan Buddhist monastery in Leh, Ladakh, modern India, when this Himalayan region was part of Tibet.
The Lost Years of Jesus
The original source of this documented historical fact was a Christian, not a Buddhist. It was Nicholas Notovitch. Buddhists maintained the written records, but Christendom was not going to stand for such an intimate connection between an Abrahamic faith and a Dharmic religion.
Whether people want it to be true or not, the written record still says what it says. Notovitch was neither the only one to see nor the only one to publish an account of seeing it firsthand, And there is that giant gap of time in the official Christian record of where St. Issa was a missing 18 years. He was studying spirituality and coming into his mission (ministry).
The parables of this teacher are to this day very Zen, and people have noticed, and the BBC has made a documentary about it, but Christians prefer to live in ignorance and to turn their back on biblical scholars about what Christianity teaches and what it does not.
No Jew was answering questions in such a way, but an Essene, a monastic (wandering ascetic) going around rebelling against the temple religion just as the Buddha had done centuries before him as he turned his back on the Brahmin priests and their ancient Vedas ("Knowledge Books").
Neither Siddhartha Gautama nor the Buddha (the "Awakened One") needed St. Issa (Jesus) or the Jewish God (YHWH, Jehovah, Asherah's husband). The Buddha, by his awakening, realized the solution to suffering. The solution is not rebirth in heaven. Such rebirths are very nice, and there are many levels of heaven.
The Buddha taught the path to rebirth in all of these heavenly worlds. But he did not give that as a solution to suffering. While such worlds are very pleasurable, very peaceful, very long lived, and bright, they are not release, not freedom, not the end of suffering. Sadly, as long as life lasts there, they are not eternal. So rebirth in such worlds cannot be the solution.
Think other faiths have figured some things out?
What then is the final solution, the end of ALL suffering? It is the realization, the touching, the "refuge" (sarana) of nirvana. This alone is the end of suffering. The Buddha, therefore, taught to paths, one that leads to better rebirths in heavenly worlds and the end of rebirth and the bliss of release of nirvana. We may choose either.
If we choose rebirth in heavens (sagga), it is important to be good. But how good? At a minimum, humans are wise to keep five precepts: to abstain from killing, stealing, sexual misconduct, deceiving, and intoxication. Doing so leads to rebirth in the human world or in the lower sensual heavens. These planes of existence are considered the lowest good rebirths.
Below the human planes, rebirth is considered the "downfall" or niraya. It includes rebirth into animal, demon (demigod), ghost, and hell realms, each being worse than the former. Rebirth in these places is called the "downfall" or "downward path" because it is uncertain when one will ever get out again as there is no easy way to make any good karma (deeds).
The opportunity for doing so is very rare. One must then rely on past good karma to come to fruition. Rebirth as a human is good but it is fraught with dangers. One is very close to the edge here, and it is not likely one ever hears a good teaching or doctrine that instructs one even in the basics of good conduct (meritorious karma that ripens in better worlds).
Jesus Lived in India
As good as any "heaven" or deva ("shining one") world is compared to the human world, each higher heaven is far better than the former. What sort of karma results and bears fruit by leading to or sustaining a life in a heavenly world of beauty, ease, pleasure, longevity, and progress?
It is maintaining the Eight Precepts, Ten Precepts, or attaining the meditative absorptions (jhanas), which are weighty good deeds. Each leads to rebirth in a corresponding heavenly world determined by its strength (initial, intermediate, or mastery).
What, however, will ruin, obstruct, or be a hindrance to the doing of any of these good deeds? Greed (lust), hatred (anger, aversion, fear), or delusion (not knowing, wrong views, ignorance, confusion).
We can then begin to appreciate the value and importance of getting lust under control or, at least, not being controlled by it. How wonderful lust seems when we are able to get what we seek and wish for?
But when we are not able, how does lust feel? How does craving, grasping, and clinging to what we are unable to get? It is torment. It is hellish. It is or can be excruciating. Let it go. But we can't! We're attaching, we're obsessed, we're addicted!
When, for example, one is about to ingest heroin it is probably good to crave heroin, desire heroin, and cling to heroin. (If one does it mindfully, one may see that this cycle of addiction and ingestion is a trap, a trick, an unsustainable process with no way out because it will not end. That is to say, the heroin will certainly end but not the craving for it.
How good, then, is sexual lust or attachment to any of the senses? (Desire for pleasant sights, sounds, scents, sensations, or savors is a lure with a hidden hook, a shiny thing with a hidden danger, like licking honey from a razor used to scrape it off a honeycomb. It's pleasant until the tongue is nicked or sliced open.
Why do people take aphrodisiacs? It is because when sexual contact and release are available, impotence or lack of appetite is terrible. When food is unavailable, hunger is horrible, and no one takes hunger-stimulants. Instead, we seek appetite-suppressants. So when are appetizers good? When food is abundant and our interest in eating it is lukewarm, suddenly appetizers are considered good. That's why we order them before the main course.
Bible scholars say one thing, Christians say another
So this should be understood about lust while living in a place of abundance like America during the good times (because certainly the bad times come). Lust will hurt, even to the point of committing suicide to stop that hurt, two times in two different ways? What are they? We are all intimate with lust. But how many of us see the twofold danger in it?
When we fail to get what we wish for, lust for it hurts. Paradoxically, when we get what we wish for (and it fails, as it must, to fulfill us, to finally-satisfy us, to satiate us once and for all). Isn't that strange? Whether we get what we want or fail to get what we want, lust still hurts.
Think about it. I want a car and a better car and the best car -- and I don't get it. That sucks! Now look at my rich, lucky, and successful neighbor. S/he wants a car and a better car and the best car -- and gets it. That sucks! How? S/he got what was wished for. It sucks because that person is not satisfied. It has all the costs of protecting it, insuring it, worrying about it, maintaining it, and keeping it but not of the implicitly promised rewards.
It did not cure my neighbor of wanting it, wanting an even better or different car; it didn't make her/him sexy and irresistible; it didn't make that person powerful, young, beautiful, healthy, long lived, smart, cool, or the envy of all the world the way the commercials and advertisements implied that it would. Those things are what we actually want from a car but do not get.
Only the successful get to find this out. Everyone else keeps being deluded: "If only" I had that, I would be happy, I would no longer want for anything, I would be fulfilled, I would be complete.... Just ask any heroin addict, "How is this heroin going to make you feel?" I would be happy, I would be fulfilled, I would be complete, I would be done...until it wore off and I needed the next dose and, you know, I don't even get much of any pleasure out of it anymore, and yet I can't do without it. That's lust.
It is never satisfied by fulfilling our lusts, and yet we are miserable without it, not seeing the hidden danger. There is actually a third danger, maybe one too obvious to mention. And that is, What will lust make us do to get what we want, crave, need, desire, are attached and clinging to? What won't we do for it if the lust gets bad enough? So, yeah, there's that. But only anyone with leisure and plenty has much chance of figuring that out.
So we tread on and on and on, wishing for this, searching for it, getting it, devouring/experiencing it, then seeking for something else to give us the same rush and thrill and promise of fulfillment (that never comes) but we keep falling for it, like a donkey chasing a carrot on a stick strapped to our own head.
So continue with sexual lust and trying to satisfy the abyss or find a way to remove the lust so that peace and progress toward a better future can be made?
People nowadays would rather be nihilists and hedonists. There's no future, no tomorrow, no rebirth, no afterlife, and so the only sane thing to do is become hedonists now (which seems to be the secular Jewish approach after rejecting the tougher religious Jewish way) and enjoy everything by any means necessary, morality be damned, others be damned, the whole world and God with it be damned cuz I gots to get me mine and expect yous to do the same. What a world, what a world, so all we can say is
rebirth is real,
there is an afterlife,
we get our just desserts in the long run,
and therefore karma can be our best friend or our accuser, as we make it.
"Karma: It's wherever you're going to be."
That being the case, choose to refrain from harm, choose the profitable, choose the compassionate, kind, beneficial, and even if it's Christianity, choose it and do it.
And know that lust is harmful, and if there's a way to overcome it (because fighting it sure hasn't been working), learn it, try it, do it.
The Buddha has answers, and apparently so do other religions for the basics.
Morality is basic; it is not exclusive to Buddhism.
What is exclusive to Buddhism is the end of all suffering by means of nirvana. No other teacher teaches that, and it is not for everyone. It is for the wise.
Remember, Christians may hate Buddhism, but Buddhism does not hate Christianity or Jesus or the God. It's fine with the Buddha if anyone wants to follow those things or anything else.
Christian may hate Buddhism, but we don't think God or Jesus or Mother Mary hate it. They might. But we think it's just some Christians acting out of fear, ignorance, allegiance, or identification. Ask God, "Hey, God, do you hate Buddhism?" He might. Who knows? He's an "angry and jealous god" according to his bestselling book. Ask nice Jesus, too, "Hey, Jesus, WWJD? Would he hate Buddhism?" We hardly think the good lord hates anything, but he might. Maybe it's sin, and maybe he hates sin. Ask Mary, too. Then ask Christians. See how they rage or condescend, close their minds or imagine they're doing their God's will.
What the Buddha taught transcends those things, brings defilements to cessation (for the one who practice this teaching regardless of what one "believes"), and leads to higher rebirths or the end of rebirth.
None of this may make sense now, but when one matures and has a great deal of life experience, one will see how extraordinarily wise the Buddha was and why he is known as the unexcelled teacher of devas and humans.
Say what you want about your religion, whichever religion it is, but all that matters is that we practice, and those practices either work to free us or do not.
Paul & Friends will perform at the famous hippie commune known as Zorthian Ranch (zorthianranch.com) Sunday morning at 11:00 am in the shade of Apo's Garden, lower ranch -- all the way up Fair Oaks Avenue in Altadena, above Pasadena, Los Angeles County, up against the foothills. Come for "music meditation medicine" inside an art colony.
LYRICS: "Tattva" (by Kula Shaker) Tattva,achintya bheda abheda tattva/ Like the flower and the scent of summer/ Like the sun and the shine/ Well the truth may come in strange disguises/ Send a message to your mind/ (Chorus)/ At the moment that you wake from sleeping/ And you know it's all a dream/ Well the truth may come in strange disguises/ Never knowing what it means/ (Chorus)/ For you shall be tomorrow/ Like you have been today/ If this was never ending/ What more can you say?
MEANING: “Tattva” depicts a deep and mystical understanding of a central Vedantic Hindu concept called tattva in Sanskrit, which can be translated as “thatness” [or “suchness”].
This track was first released in the UK on January 1, 1996 as “Tattva (Lucky 13 Mix)” then reissued on June 24th as a re-recording on Kula Shaker's album K with a different sleeve and track listing. It reached #4 on the UK Singles Chart and #10 on the Billboard Modern Rock Tracks chart in the USA.
Pink Floyd’s riffs from “Shine On You Crazy Diamond” were sampled on the track but not credited (Genius).
(Kula Shaker) A quarter century ago, this was the official video for "Tattva," taken from the debut album K by British rock group Kula Shaker under the heavy influence of Mother India. They returned in 2016 with a new album and a European tour (kulashaker.co.uk). Music videos by Kula Shaker performing (C) 1996 Sony Music Entertainment (UK) Ltd.
I think sex work is the only way out of this mess. - You or me? - Either way. Sex sells, and now the Church is less prudish about us selling it to anyone with cash. Jesus would approve. - That's blasphemy! - So stone me. I'm a Buddhist, and we're fine with consensual sex.
The group does not focus on conversion but rather on communicating its message, which is that Christians exist who are not judging female sex workers and are willing to accept them.
NOW the way is...I'm blushing.
Now based at The Rock Church in San Diego, the organization was founded in 2005 at Sandals Church in Riverside, California, by Heather Veitch (pictured), a naked stripperfor four years before becoming a Christian and leaving the rigorous sex industry in 1999.
Terry Barone, spokesman of the California Southern Baptist Convention, said that JC's Girls members "are doing what Jesus [famous Jewish-Buddhist Issa] did...He ministered to prostitutes and tax collectors."
Criticism of the organization has focused on the way members dress -- too ungodly -- and the fact that they do not explicitly encourage women in the sex industry to quit. [How dare they allow them to remain doing what they were doing; critics feel they should at least be shamed into feeling bad about it and guilty and repentant.] Philip Sherwell of the Calgary Heraldcalled the evangelism of JC's Girls "America's most unusual Christian outreach operation." More
"According to our test results: Joseph...you are NOT the father!" (Jeremy Kyle)
(The Cosmos News)Jesus was married and had two children with Mary Magdalene! An ancient manuscript offers proof that Jesus Christ was married with children. But this lost gospel has a sensational twist: The new book, The Lost Gospel, claims that Mary Magdalene was the original Virgin Mary! This may explain why most of the world venerates a Mother Goddess consistently along with any newfangled male gods set up as official objects of worship.
The Buddhist "Kama Sutra" G.P. Malalasekera (palikanon.com) edited by Wisdom Quarterly
Before enlightenment, Prince Siddhartha was a hedonist.
The Kāma Sutta (the Pali version of the Sanskrit word "sutra") is the first of the Atthakavagga ("Octet Chapter") of the Sutta Nipāta ("Woven Cadences").
The story of the discourse goes that the Buddha spoke to a Brahmin -- who in the Kāmanīta Jātaka is referred to as KāmanītaBrāhmana (J.ii.212) -- who was cutting down trees on the banks of the Aciravatī river while preparing a field to grow [a monocrop of] grain.
He spoke again to the Brahmin on several other occasions, when the latter was engaged in various operations in the field.
The Brahmin, pleased by the Buddha's courtesy, resolved to invite him to a meal when the harvest was gathered. But the day before reaping the corn in the field, heavy rains fell, the river flooded, and the corn was all washed away.
The Buddha had foreseen that this would happen and he visited the Brahmin to console him. It was on this last occasion that the sutra was preached. At the end of the discourse the Brahmin became a stream enterer (sotāpanna, the first stage of enlightenment).
Source: Sn.vv.766-71; SnA.ii.511ff; J.iv.167f; cp. DhA.iii.284f; see also MNid.i.1ff.
The Kāma Sutta contains questions asked by a deva (fairy, angel, well-born spirit) and the Buddha's answers
there: A person should not become a slave or surrender him or self as prey to others
[prostitution?], and speech should always be gentle (S.i.44)
KāmaorKāmaguna Sutta deals with the five kinds of pleasures of the senses (A.iv.458; S.v.60)
DISCOURSE: The Kama Sutta
"Sensual Pleasure Discourse" (Sn 4.1), Wisdom Quarterly translation based on Ven. Thanissaro
If one, longing for sensual pleasure,
achieves it, yes,
that person is enraptured at heart. The mortal gets what is desired.
But if for that person -- longing, yearning --
the pleasures diminish, that person is shattered,
as if shot through with an arrow.
Whoever avoids sensual desires, however -- as one would one's foot
the head of a snake -- that person
goes beyond, mindfully transcends,
this attachment in the world.
A person who is greedy
for fields (farmland), territory, gold (money),
cattle (marks of prestige and prosperity), horses (vehicles),
servants (slaves), employees (subordinates),
women (sexual partners), relatives (family relations),
many sensual pleasures (of all six of the senses, mind being the sixth), that person is overpowered with weakness
and trampled by troubles.
See the Sigalovada Sutra to see why
For pain invades that person like water rushes into a cracked boat.
So one, always mindful,
is wise to avoid [craving for] sensual desires.
Letting them go, one would cross over the flood
(samsara, the Wheel of Rebirth, and inundation by the defilements and taints of the heart/mind) like one who, having bailed out the boat,
has safely reached the farther shore.
Two categories of food that people often crave are sweet, like chocolate, and salty, like potato chips (Essdras M Suarez/Globe Staff).
Craving (tanha) in Buddhist terms literally means "thirst." Figuratively, it is the cause of suffering. Often it mean lust or less intense "desire" for the five strands of sense pleasures that come through the senses. It is synonymous with "greed" (lobha) and "lust" (raga).
Associated with ignorance and aversion, it motivates action (karma). With action comes result. Results give rise to repeated "rebecoming," renewal, rearising -- rebirth. With rebirth comes aging, sickness, and death. And with death comes rebirth. This endless cycle is called Samsara (literally, "the continued wandering on"). Vivid similes describe this concept of "the cycle of rebirth" as an ever-turning wheel we hurry along on, a massive flood we are trying to cross, a treacherous ocean upon which we bob helplessly, and as a terrible ogre gobbling up the world.
When one gets what one craves, one is not satisfied but only temporarily satiated. Things are unsatisfactory. They are soon lost; experience is transitory. They are not capable of being owned or giving their temporary possessor satisfaction; they are impersonal). When one does not get what one wants, one suffers frustration and longing. One may even crave non-existence and commit suicide to escape the pain of frustration. When one gets what one does not want, one suffers by association with the unwanted.
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When one neither wants nor gets, there is no problem, and even if one gets, there is no problem. But that means overcoming craving, ignorance, and aversion; then there's really no problem. This overcoming is called enlightenment (bodhi). With the end of craving -- which makes abandoning ignorance and aversion possible -- there is the end of all suffering. This is called nirvana.
But why do we crave in the first place? Buddhist Psychology explains it in a complex text called the Abhidharma (the "Higher teachings"). Western science, starting empirically, is also beginning to unravel the problem. Here's a new understanding of how and why we crave:
CravingsPart I of III Why we have them and what they mean
Devra First (Boston Globe)
Cravings are universal, so much so that bakeries across the land name themselves after these feelings of unbidden food-lust. It's a shorthand we all understand: the desire -- no, the need -- for something gooey and sweet or salty and crunchy.
According to Marcia Pelchat, a sensory psychologist at Monell Chemical Senses Center in Philadelphia who studies food cravings, 90 to 100 percent of women aged 18-35 report having them, as do 67 percent of men in the same age bracket. But what actually happens to us when, out of nowhere, we are seized by a longing to bite into a piece of chocolate or get up close and personal with a bag of chips?
"The underlying causes of cravings are still pretty poorly understood," says Cheryl Gilhooly, senior research dietitian at the Jean Mayer USDA Human Nutrition Research Center on Aging at Tufts University. The explanation appears to be a complex web of biology and emotion. One thing, however, is certain: "In our research, we've looked at characteristics of foods craved, and it has to do with calories. A combination of fat and carbohydrates is the defining characteristic."
The evolutionary advantages of craving high-calorie, energy-dense foods are clear, if no longer quite as beneficial in the age of obesity. "Physiologically, we're hardwired to want to eat fat because if our ancestors ate a lot of fat, they were more likely not to starve," says Brian Wansink, an expert in food psychology and consumer behavior and the author of Mindless Eating: Why We Eat More Than We Think. "Psychologically people often have cravings for food in response to a lack of equilibrium, whether they have the flu or things aren't going well at work. It's an effort to compensate for something missing."
Pelchat has conducted imaging studies of the brain during food cravings. Cravings, she says, activate the caudate nucleus, one of the parts of the brain involved in habit formation; it's also activated during drug cravings. A cocaine user who has physiologically kicked the habit might find himself craving cocaine in a situation he associates with the drug. Cravings work pretty much the same way for a doughnut user.
"If you go by a doughnut store on the way home, it can trigger a habitual response," Pelchat says. "If you've gone in before, just seeing it may cause you to cross the street and go in again. But it can also make you think of doughnuts, and another part of the brain involved in food cravings is the circuit that's involved in obsessing." That comes as no surprise to anyone who's experienced a food craving.
Man accused of ramming Playboy Mansion gates... Daily News Wire Services (9-2-08)
The Daily News is reporting that a Ventura County man accused of ramming a car into the gates at the Playboy Mansion twice in less than a week pleaded not guilty today to a pair of felony vandalism charges. Glen Allan Meador, 55, is due back in court Sept. 12, 2008 for a hearing to determine if there is enough evidence to require him to stand trial.
The criminal complaint alleges that the crimes occurred late last month at the home of Playboy magazine founder Hugh Hefner on Charing Cross Road, just north of Sunset Boulevard, in the Holmby Hills area. Hugh Hefner apparently was not home on either occasion. Meador remains jailed in lieu of $250,000 bail.
The Buddha said: "What are the nine things rooted in craving? "Because of craving, there is pursuit. Because of pursuit, there is acquisition. Because of acquisition, there is decision. Because of decision, there is desire and lust. Because of desire and lust, there is selfish tenacity. Because of selfish tenacity, there is possessiveness. Because of possessiveness, there is avarice. Because of avarice, there is concern for protection.
.
"And for the sake of protection, there is the seizing of cudgels and weapons, and various unskillful, unwholesome things such as quarrels, strife, dissension, and offensive talk, slander and lies. These are the nine things rooted in craving."
"Decision" refers to thoughts of deciding on the utilization or value of what has been acquired, whether it should be used or stored, etc.
"Desire and lust" signifies a weaker degree of desire caused by unwholesome thoughts arising from the object.
This weaker desire is intensified at the next stage, "selfish tenacity,"the strong insistence on "I" and "mine."
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