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Desires & Emotions In Buddhist Point of View

Thiện Phúc

In Buddhism, the term “passion” is specifically referred to sexual desire. In many scriptural contexts it is used to encompass desire in general. Kama refers to desire toward sensually satisfying objects and to the joy taken in these things. It is seen as one of the primary obstacles on the spiritual path (considered to be one of the major hindrances to the Buddhist path). Sense-pleasures, desire for sense-pleasures, desire (sexual) or sensual desire, or mental defilement, refers to desire toward sensually satisfying objects and to the joy taken in these things. There are types of sensual desire: form, sound, smell, taste, and bodily feeling. Buddhists should always remember that desires are boundless, but our ability to realize them is not, and unfulfilled desires always create suffering. When desires are only partially fulfilled, we have a tendency to continue to pursue until a complete fulfillment is achieved. Thus, we create even more suffering for us and for others. We can only realize the true happiness and a peaceful state of mind when our desires are few.

This is one of the great steps towards the shore of liberation.

Talking about emotions, negative or positive, are impermanent (they would not last), but we cannot say we don’t care about our emotions because they are impermanent. Buddhists cannot say both suffering and happiness are impermanent so we need not seek nor avoid them. We all know that negative emotions lead to suffering, whereas positive ones lead to happiness, and the purpose of all Buddhists is to achieve happiness. So should try to achieve things that cause happiness, and whatever causes suffering we should deliberately happiness.

(A) Greed and Desire In Buddhist Point of View

I. An Overview of Greed and Desire:

Craving (greed, affection, desire) means desire for and love of things in life. Most people define happiness as the satisfaction of all desires. The desires are boundless, but our ability to realize them is not, and unfulfilled desires always create suffering. When desires are only partially fulfilled, we have a tendency to continue to pursue until a complete fulfillment is achieved. Thus, we create even more suffering for us and for others. We can only realize the true happiness and a peaceful state of mind when our desires are few. This is one of the great steps towards the shore of liberation. The Buddha taught:

“Craving and desire are the cause of all unhappiness or suffering. Everything sooner or later must change, so do not become attached to anything. Instead devote yourself to clearing your mind and finding the truth, lasting hapiness.” Knowing how to feel satisfied with few possessions help us destroy greed and desire. This means being content with material conditions that allow us to be healthy and strong enough to cultivate. This is an effective way to cut through the net of passions and desires, attain a peaceful state of mind and have more time to help others. We are living in a material world where we must encounter all kinds of objects such as sights, sounds, tastes, sensations, thoughts and ideas, ect. Desire arises from contact with these pleasing objects. Buddhists should always remember that “Desire” not only obscures our mind, but it is also a main cause of grasping which causes sufferings and afflictions, forces us to continue to wander in the samsara. Desire is one of the twelve links in the chain of Causation (nidanas). Its source is delusion caused by attraction to the six objects of sense. Thus, the Buddha taught in the Dharmapada Sutra: “It is difficult to renounce the world. It is difficult to be a householder. It is painful to associate with those who are not friends. It is painful to be wandering in the samsara forever. Reaching the enlightenment and let wander no more! Let’s suffer no more! (Dharmapada 302). Whoever binds to craving, his sorrows flourish like well-watered birana grass (Dharmapada 335).

Whoever in this world overcomes this unruly craving, his sorrows fall away just like water-drops from a lotus leaf (Dharmapada 336). This is my advice to you: “Root out craving; root it out, just like birana grass is rooted out. Let not Mara crush you again and again as a flood crushes a reed! (Dharmapada 337). Latent craving is not conquered, suffering recovers and grows again and again, just like a tree hewn down grows up again as long as its roots is unrooted (Dharmapada 338). If in any man, the thirty-six streams of craving are still flowing, such deluded person is still looking for pleasure and passion, and torrential thoughts of lust sweep him away (Dharmapada 339). Streams of pleasure and passion flow in all directions, just like the creeper sprouts and stands.

Seeing the creeper that has sprung up in your mind, cut it off with wisdom (Dharmapada 340). Common people are subject to attachment and thirst; they are always happy with pleasure; they run after passion.

They look for happiness, but such men caught in the cycle of birth and decay again and again (Dharmapada 341). Men who are crazed with craving, are terrified like hunted hares. The more they hold fast by fetters, bonds, and afflictions, the longer they suffer (Dharmapada 342). Men who are crazed with craving, are terrified just like hunted hares. Therefore, a monk who wishes his own passionlessness, should first banish craving (Dharmapada 343). He who is free from desire for the household, finds pleasure (of asceticism or monastic life) in the forest, yet run back to that very home. Look at that man! He runs right back into that very bondage again! (Dharmapada 344). To a wise man, the bondage that is made of hemp, wood or iron, is not a strong bond, the longing for wives, children, jewels, and ornaments is a greater and far stronger attachment (Dharmapada 345). The wise people say that that bond is very strong. Such fetters seem supple, but hard to break. Break them! Cut off desire and renounce the world! (Dharmapada 346). A man infatuated with lust falls back into the stream as a spider into the web spun by itself. He who cuts off this bond, retire from the world, with no clinging, will leave all sorrow behind (Dharmapada 347). He who has reached the goal, without fear, without craving and without desire, has cut off the thorns of life. This is his final mortal body (Dharmapada 351). He who is without craving, without attachment;

who understands subtleties of words and meanings; they are truly a great wise who bear the final mortal body (Dharmapada 352). Strive hard to cut off the stream of desires. Oh! Brahman! Knowing that all conditioned things will perish. Oh! Brahman! You are a knower of the

Unmade Nirvana! (Dharmapada 383).”

II. Unlimited Seeking:

“Rajas” is a Sanskrit term which is interpreted as “tainted with the dust or dirt of love, or lust. In Buddhism, lust is another name for affliction. The way of temptation or passion which produces bad karma (life’s distress and delusion), cause one to wander in the samsara and hinder one from reaching enlightenment. “Kama” is also a Sanskrit term for “desire,” but it specifically refers to sexual desire. In many scriptural contexts it is used to encompass desire in general. Kama refers to desire toward sensually satisfying objects and to the joy taken in these things. It is seen as one of the primary obstacles on the spiritual path (considered to be one of the major hindrances to the Buddhist path). Sense-pleasures, desire for sense-pleasures, desire (sexual) or sensual desire, or mental defilement, refers to desire toward sensually satisfying objects and to the joy taken in these things. It is seen as one of the primary obstacles on the spiritual path. “Kamacchanda” is a Pali term for “Greed” or “Sensuous lust” or “Lust for sense objects.” Sensual thoughts definitely retard mental development. They disturb the mind and hinder concentration. Sensuality is due to non-restraint of the senses, which when unguarded give rise to thoughts of lust so that the mind-flux is defiled. Therefore, there is an urgent need for the practitioner to be on his guard against this hindrance which closes the door to deliverance. According to Buddhism, passions and delusions which aid rebirth and hinder entrance into nirvana. Klesa is also means hindrance of the afflictions (the barrier of temptation, passion or defilement, which obstructs the attainment of the nirvana). Klesa is generally divided into two groups, primary and secondary. The primary comprises of such evil impulses that lie at the foundation of every tormenting thought and desire.

Buddhist practitioners should always remember that the nature of seeking is unlimited. Practitioners who cultivate without thoughts of seeking fame and benefit, for they have already eradicated the five roots of the hell: wealth, sex, fame, food, and sleep in all circumstances. We should cultivate the Way with our own effort. Do not crave fame and profits. We should follow the spirit of the Bodhisattvas Manjusri, Samantabhadra, Avalokitesvara, Ksitigarbha, and other Bodhisattvas for they feel that living beings’ accomplishments are the same as their own accomplishment. They do not make dictinctions between self and others. Bodhisattvas joyfully support the merit and virtue they see and hear others doing.

III. Characteristics of Desire:

Desire for things begets sorrow: In the Anattalakkhana Sutta, the Buddha taught: “The thirst for things begets sorrow. When we like persons or things, we wish that they belonged to us and were with us forever. We do not stop to think about their true nature or in our great enthusiasm refuse to think about their true nature. We expect them to survive time, but time devours everything. Youth must yield to old age and the freshness of the morning dew disappears before the rising sun. Both are expression of the natural law of change.

Desire forces us to continue to wander in the samsara: Human beings always desire for different things. The greed of beings can be compared to a bottomless barrel that can never be filled. We have been greedy ever since the time we were born. From youth through middle age to old age and death, our whole lives are driven by greed. If we are greedy for profit, we will die in the pursuit of profit. Pursuing fame, we get burned to death; chasing after profit, we die by drowning. If we pursue wealth and honor, the fire of wealth and honor will burn us to the ground. We are living in a material world where we must encounter all kinds of objects such as sights, sounds, tastes, sensations, thoughts and ideas, ect. Desire arises from contact with these pleasing objects. Buddhists should always remember that “Desire” not only obscures our mind, but it is also a main cause of grasping which causes sufferings and afflictions, forces us to continue to wander in the samsara.

IV. The Buddha’s Teachings on Greed and Desire:

According to Buddhism, craving and desire are the cause of all unhappiness or suffering. Everything sooner or later must change, so do not become attached to anything. Instead devote yourself to clearing your mind and finding the truth, lasting hapiness.” Knowing how to feel satisfied with few possessions help us destroy greed and desire. This means being content with material conditions that allow us to be healthy and strong enough to cultivate. This is an effective way to cut through the net of passions and desires, attain a peaceful state of mind and have more time to help others. In the Middle Length Discourses, the Buddha taught: “O Bhikksus, with sense desires as cause, with sense desires as motives, kings are fighting with kings, khattiya are fighting with khattiya, brahmanas are fighting with brahmanas, householders are fighting with householders, mother is fighting with son, son is fighting with mother, father is fighting with brother, brother is fighting with sister, sister is fighting with brother, friend is fighting with friend. When they engage themselves in fighting, in quarrels, in disputes, they attack each other with hands, they attack each other with stones, they attack each other with sticks, they attack each other with swords. Thus they are going to death, or to suffer like death. O Bhikksus, with sense desires as cause, with sense desires as motives, they take hold of spears, they take hold of shields, they wear bows and arrows. They arrange themselves in two lines, and arrows are thrown at each other, knives are thrown at each other, swords are slashed at each other. They pierce each other with arrows, they slash each other with knives, they cut each other heads with swords. Thus they are going to death, or to suffer like death.”

(B) Love and Desire

I. An Overview of Craving to Love and Desire:

Lust (tanha includes craving for sensuality, craving for existence, and craving for non-existence). According to Buddhism, so long as you are caught in the iron pincers of craving, you experience pain and afflictions. However, if you wish to reduce or eliminate that pain, you will have to subdue, and even renounce, your strong craving for sensual pleasure. You are confronted with a choice: to enjoy sensual pleasure, you must be prepared to experience suffering and afflictions, or to renounce craving so as to delight in spiritual happiness. There are no two ways at the same time for you. In the sea of birth and death, emotional love is the fundamental obstacle to the Way. Sincere Buddhists should always remember that feelings of love and desire, whether for people or things, will hinder us from making progress in our cultivation. In other words, love and desire are just birth and death, and birth and death are just love and desire. Love and desire are to root of birth and death. If we do not break through the ignorance of love and desire, we can never escape the sea of birth and death. How can we escape the sea of birth and death? Sincere Buddhists should listen to the Buddha’s Teachings, should cut off love and desire. Other than that, there exists no other way, and there is no exception!

II. Craving to Love and Desire Is Just Birth and Death-Death and Birth:

Sincere Buddhists must minimize in engaging emotional love because once you have emotional love, you cannot cut off the root of suffering, and thus, you must be sinking and floating in the sea of birth and death. In the Forty-Two Sections Sutra, the Buddha taught: “For women, you should think of those who are elderly as your mothers, those who are older than you as your elder sisters, those who are younger than you to you as your younger sister, and those who are very young as your children. Resolve to save them and get rid of all unwholesome thoughts.” Furthermore, whatever you are fond of, you love; and whatever you dislike, you hate. Both love and hate deal with things on an emotional level. Buddhist cultivators should be compassionate to all beings, should treat people with a spirit of kindness and compassion, should always be considerate of others and make people happy, but there should never let any thoughts of emotional level involved. Sincere Buddhists should see that love and desire are very troublesome. From beginningless eons until now, we have failed to end birth and death because of craving of love and desire. Thus, we can only transcend the Triple Realm and liberated from the sea of birth and death by cutting off love and desire.

III. The Buddha's Teachings on Love & Desires in Buddhist

Scriptures:

In The Long Discourse, the Buddha taught: “Craving and desire are the cause of all unhappiness. Everything sooner or later must change, so do not become attached to anything. Instead devote yourself to clearing your mind and finding the truth, lasting happiness.” In the Dharmapada Sutra, the Buddha’s teaching on “Desire” as follows:

Craving grows like a creeper which creeps from tree to tree just like the ignorant man wanders from life to life like a fruit-loving monkey in the forest (Dharmapada 334). Whoever binds to craving, his sorrows flourish like well-watered birana grass (Dharmapada 335). Whoever in this world overcomes this unruly craving, his sorrows fall away just like water-drops from a lotus leaf (Dharmapada 336). This is my advice to you: “Root out craving; root it out, just like birana grass is rooted out.

Let not Mara crush you again and again as a flood crushes a reed!

(Dharmapada 337). Latent craving is not conquered, suffering recovers and grows again and again, just like a tree hewn down grows up again as long as its roots is unrooted (Dharmapada 338). If in any man, the thirty-six streams of craving are still flowing, such deluded person is still looking for pleasure and passion, and torrential thoughts of lust sweep him away (Dharmapada 339). Streams of pleasure and passion flow in all directions, just like the creeper sprouts and stands. Seeing the creeper that has sprung up in your mind, cut it off with wisdom (Dharmapada 340). Common people are subject to attachment and thirst; they are always happy with pleasure; they run after passion. They look for happiness, but such men caught in the cycle of birth and decay again and again (Dharmapada 341). Men who are crazed with craving, are terrified like hunted hares. The more they hold fast by fetters, bonds, and afflictions, the longer they suffer (Dharmapada 342). Men who are crazed with craving, are terrified just like hunted hares. Therefore, a monk who wishes his own passionlessness, should first banish craving (Dharmapada 343). He who is free from desire for the household, finds pleasure (of asceticism or monastic life) in the forest, yet run back to that very home. Look at that man! He runs right back into that very bondage again! (Dharmapada 344). To a wise man, the bondage that is made of hemp, wood or iron, is not a strong bond, the longing for wives, children, jewels, and ornaments is a greater and far stronger attachment (Dharmapada 345). The wise people say that that bond is very strong. Such fetters seem supple, but hard to break. Break them! Cut off desire and renounce the world! (Dharmapada 346). A man infatuated with lust falls back into the stream as a spider into the web spun by itself. He who cuts off this bond, retire from the world, with no clinging, will leave all sorrow behind (Dharmapada 347). Men who are disturbed by evil thoughts, swayed by strong passions and yearned only for pleasure; his craving grows more and more. Surely he strengthens his own fetters (Dharmapada 349). He who wants to subdue evil thoughts, should meditate on the impurities of the body. Be mindful to make an end of craving, and to stop Mara’s bond (Dharmapada 350). He who has reached the goal, without fear, without craving and without desire, has cut off the thorns of life. This is his final mortal body (Dharmapada 351). He who is without craving, without attachment; who understands subtleties of words and meanings; they are truly a great wise who bear the final mortal body (Dharmapada

352). I have overcome myself, I do know all. I am attached to none. I have renounced all, I am free from all craving; having by myself attained supernatural knowledge, to whom shall I call my teacher?

(Dharmapada 353). No gift is better than the gift of Truth (Dharma). No taste is sweeter than the taste of truth. No joy is better than the joy of Truth. No conquest is better than the conquest of craving; it overcomes all suffering (Dharmapada 354). Riches ruin the foolish, not the seekers of Nirvana. He who craves for wealth destroys himself as if he were ruining others (Dharmapada 355). Human beings are damaged by craving just like weeds damage the fields. Therefore, to give to those who rid of craving, yields great reward (Dharmapada 359). In the Forty-Two Sections Sutra, the Buddha taught on “Desire” as follows: “People who cherish love and desire do not see the Way. It is just as when you stir clear water with your hand; those who stand beside it cannot see their reflections. People who are immersed in love and desire have turbidity in their minds and because of it, they cannot see the Way. You Sramanas should cast aside love and desire. When the filth of love and desire disappears, the Way can be seen.” (Chapter 16). “There are people who follow emotion and desire and seek for fame.

By the time their reputation is established, they are already dead.

Those who are greedy for worldly fame do not study the Way and wear themselves out in wasted effort. It is just like a stick of burning incense which, however fragrant its scent, consumes itself. So too, greed for fame brings the danger of a fire which burns one up in its aftermath.”

(Chapter 21). “As to love and desire, no desire is as deep-rooted as sex; there is nothing greater than the desire for sex. Fortunately, it is one of a kind. If there were something else like it, no one in the world would be able to cultivate the Way.” (Chapter 24). “A person with love and desire is like one who carries a torch while walking against the wind, he is certain to burn his hand.” (Chapter 25). “Those of the Way are like those who carry dry grass; it is essential to keep it away from oncoming fire. People of the Way look upon desire as something they must keep at a distance.” (Chapter 30). “Out of love and desire, people give rise to worry; out of worry they give rise to fear. If you are apart from love, what worries are there? What fears?” (Chapter 32).

(C) Five Desires

Ordinary people define happiness as the satisfaction of all desires, but Buddhism believes that more desire brings more suffering because these desires are boundless but our ability to realize them is limited. Once desires are unfulfilled, we suffer. When desires are partially fulfilled, we continue to pursue their complete fulfillment, and we create more suffering. It is only after we feel self-sufficient with few desires, and no longer pursue fulfillment of desires, we then can have a peaceful state of mind. According to Buddhism, five desires mean the five creature desires stimulated by the objects of the five earthly senses. The five desires, arising from the objects of the five senses or internal organs, such as things seen, heard, smelt, tasted, or touched. Five desires are five kinds of desire stimulated by external materials. First, the Desires of wealth which includes a) the desires of power and money, b) desires for talent. Second, desire of sex or beauty. Third, desire of fame, influence and praises. Fourth, desire of food and drink or eating. Fifth, desire of sleep and rest. Buddha Sakyamuni compared sentient beings chasing after the fleeting pleasures of this world to a child licking honey off a sharp knife. There is no way they can avoid hurting themselves.

According to the Sangiti Sutta in the Long Discourses of the Buddha, there are five strands of sense-desire (cords of sensual pleasure): First, a sight seen by the eye as being desire, attractive, nice, charming, associated with lust and arousing passion. Second, a sound heard by the ear as being desire, attractive, nice, charming, associated with lust and arousing passion. Third, a smell smelt by the nose as being desire, attractive, nice, charming, associated with lust and arousing passion. Fourth, a flavour tasted by the tongue as being desire, attractive, nice, charming, associated with lust and arousing passion.

Fifth, a tangible object felt by the body as being desire, attractive, nive, charming, associated with lust and arousing passion. How can we practice the practice of disgust of the five desires? If a Pure Land cultivator wishes to be assured of rebirth, he or she should always practice the practice of disgust of the five desires. This practice of disgust refers to the fact that common people have been bound by the five desires from time immemorial. Thus, they wander along the six paths, enduring untold suffering! In that quagmire, unless they become disgusted with the five desires, how can they escape the cycle of birth and death? Therefore, the Pure Land cultivator should constantly visualize this body as a mass of flesh and bones, blood and pus, a skinbag containing phlegm, pus, urine, feces and other foul-smelling substances. The Parinirvana Sutra states: “This fortress of body, only evil, deluded demons could tolerate living in it. Who with any wisdom could ever cling to or delight in such a skinbag!” Another scripture states: “This body is the confluence of all kinds of suffering; it is a jail, a prison, a mass of ulcers; everything is impure. In truth, it is not worth clinging to, even the celestial bodies of deities are no different.” Therefore, whether walking, standing, sitting or reclining, whether asleep or awake, cultivators should always visualize this body as nothing but a source of suffering, without any pleasure, and develop a deep sense of disgust, thus gradually becoming free from lustful thoughts. Moreover, the cultivator should also engage in the seven types of meditation on impurity. Our own bodies being thus, the bodies of others are likewise. If we constantly meditate on these seven impurities, we will develop disgust toward those male and female forms which ordinary people judge handsome and beautiful. The flames of lust will thus gradually diminish. If, in addition, we can practice the meditations on the Nine Kinds of Foulers, so much the better. In the Buddha and His Teachings, Most Venerable Narada mentioned six conditions that tend to the eradication of sense-desires:

First, perceiving the loathsomeness of the objects. Second, constant meditation on loathsomeness. Third, cultivating sense-restraint. Fourth, having moderation in food. Fifth, having good friendship. Sixth, having profitable talk.

(D) Six Desires

Desire for and love of the things of this life. Craving (greed, affection, desire). Most people define happiness as the satisfaction of all desires. Greed and lust are unrestrained desires for material possessions such as food, sleeping, sexual intercourse, etc., all related to sensual pleasures. Sentient beings always wish for different things. Their greed is insatiable. Once we fulfill one wish, we will start craving for something else. The greed of sentient beings can be compared to a bottomless barrel that can never be filled. We have been greedy ever since the time we were born. From youth through middle age to old age and death, our whole life are driven by greed. If we are greedy for fame, we will die in the pursuit of fame. If we are greedy for profit, we will die in the pursuit of profit. Pursuing fame, we get burned to death by the fire of fame; pursuing profit, we die by drowning under the flood of profit. If we are pursuing wealth and honor, the wind of wealth and honor will cause our death. Besides, we also have a desire for appropriations, showing off, authority, and profits. Since they are like bottomless barrel, neither obsessive greed nor desire can be stopped or satisfied. Through tricks, expedients, and manipulations we try to reach our goal irrespective of whatever happens to others. We Buddhists must see that greedy people are generally selfish, wicked, and prone to cause sufferings to others. As a result, they transform this world into a battlefield where tears are shed like streams, and sufferings rise like an ocean tide.

As mentioned above, emotions, negative or positive, are impermanent (they would not last), but we cannot say we don’t care about our emotions because they are impermanent. Buddhists cannot say both suffering and happiness are impermanent so we need not seek nor avoid them. We all know that negative emotions lead to suffering, whereas positive ones lead to happiness, and the purpose of all Buddhists is to achieve happiness. So should try to achieve things that cause happiness, and whatever causes suffering we should deliberately happiness. According to Buddhism, six emotions arising from the six organs of sense: Emotions arising from the eyes. Emotions arising from the ears. Emotions arising from the nose. Emotions arising from the tongue. Emotions arising from the body. Emotions arising from the mind. Practitioners of mindfulness always consider the six senses are objects of cultivation. According to Bikkhu Piyananda in The Gems of Buddhism Wisdom, you must always be aware of the sense organs such as eye, ear, nose, tongue and body and the contact they are having with the outside world. You must be aware of the feelings that are arising as a result of this contact: eye is now in contact with forms (rupa); ear is now in contact with sound; nose is now in conatct with smell; tongue is now in contact with taste; body is now in contact with touching; and mind is now in contact with all things (dharma).

Worldly desires are boundless, but our ability to realize them is not, and unfulfilled desires always create suffering. When desires are only partially fulfilled, we have a tendency to continue to pursue until a complete fulfillment is achieved. Thus, we create even more suffering for us and for others. We can only realize the true happiness and a peaceful state of mind when our desires are few. This is one of the great steps towards the shore of liberation. Buddha taught: “Craving and desire are the cause of all unhappiness or suffering. Everything sooner or later must change, so do not become attached to anything. Instead devote yourself to clearing your mind and finding the truth, lasting hapiness.” Knowing how to feel satisfied with few possessions help us destroy greed and desire. This means being content with material conditions that allow us to be healthy and strong enough to cultivate. This is an effective way to cut through the net of passions and desires, attain a peaceful state of mind and have more time to help others.

(E) Seven Emotions

I. An Overview of Emotions:

Emotions mean all feelings and emotions, whether good or bad, wholesome or evil, disturb the peacefulness of the mind. Emotions, negative or positive, are impermanent (they would not last), but we cannot say we don’t care about our emotions because they are impermanent. Buddhists cannot say both suffering and happiness are impermanent so we need not seek nor avoid them. We all know that negative emotions lead to suffering, whereas positive ones lead to happiness, and the purpose of all Buddhists is to achieve happiness. So should try to achieve things that cause happiness, and whatever causes suffering we should deliberately happiness. The Buddha taught that Monks and Nuns who have emotional attachment to another person break Buddhist precepts. A Bhiksuni who has an emotional attachment to another person, whether male or female, commits a Sangha Restoration Offence: Because her feelings are not reciprocated by the other, finds ways to damage the reputation of the other person. When she sees the other person interacting with someone else she manifests jealousy or anger, causing disturbance in the Sangha. Uses her authority to prohibit the other person from having a close relationship with anyone else, and tells others that they are not to have a close relationship with the person to whom she is attached. Knowing that the other person has an emotional attachment with the third person, she does everything she can to separate them, and drives the third person out of the community. A Bhiksu or Bhiksuni, after being reminded by four or more monks or nuns that he or she is emotionally attached to another person, whether female or male. However, he or she refuses to listen, denies it, tries to negate what they say, or expresses anger, he or she commits an Expression of Regret Offence.

II. Seven Emotions:

According to Buddhism, there are seven kinds of emotions. First, Joy, Pleasure or Happiness: Generally speaking, what can be borne with ease is happiness. Ordinary happiness is the gratification of a desire. However, as soon as the thing desired is achieved, then we desire something else or some other kind of happiness, for our selfish desires are endless. Money cannot buy happiness, or wealth does not always conduce to happiness. In fact, real happiness is found within, and is not be defined in terms of wealth, power, honours, or conquests.

The Buddha enumerates some kinds of happiness for a layman. They are the happiness of possession, health, wealth, longevity, beauty, joy, strength, property, children, etc. The Buddha does not advise all of us to renounce our worldly lives and pleasures and retire to solitude.

However, he advised lay disciples to share the enjoyment of wealth with others. We should use wealth for ourselves, but we should also use wealth for the welfare of others. What we have is only temporary;

what we preserve we leave and go. Only karmas will have to go with us along the endless cycle of births and deaths. The Buddha taught about the happiness of lay disciples as follows: “A poor, but peace life is real happiness. Leading a blameless life is one of the best sources of happiness, for a blameless person is a blessing to himself and to others.

He is admired by all and feels happier, being affected by the peaceful vibrations of others. However, it is very difficult to get a good name from all. The wisemen try to be indifferent to external approbation, try to obtain the spiritual happiness by transcending of material pleasures.”

Then the Buddha continued to remind monks and nuns: “Nirvana bliss, which is the bliss of relief from suffering, is the highest form of happiness.” Thus, the Buddha taught on Happiness in the Dharmapada Sutra: “Happy is the birth of Buddhas! Happy is the teaching of the True Law! Happy is the harmony in the sangha! Happy is the discipline of the united ones! (Dharmapada 194). Oh! Happily do we live without hatred among the hateful! Among hateful men we dwell unhating! (Dharmapada 197). Oh! Happily do we live in good health among the ailing! Among the ailing we dwell in good health! (Dharmapada 198). Oh! Happily do we live without greed for sensual pleasures among the greedy! Among the greedy we dwell free from greed! (Dharmapada 199). Oh! Happily do we live without any hindrance. We shall always live in peace and joy as the gods of the Radiant Realm (Dharmapada 200). Victory breeds hatred, defeat breeds suffering; giving up both victory and defeat will lead us to a peaceful and happy life (Dharmapada 201). If by giving up a small happiness or pleasure, one may behold a larger joy. A far-seeing and wise man will do this (a wise man will leave the small pleasure and look for a larger one)

(Dharmapada 290). It is pleasant to have friends when need arises. Enjoyment is pleasant when shared with one another. Merit is pleasant when life is at its end. Shunning of (giving up) all evil is pleasant (Dharmapada 331). To revere the mother is pleasant; to revere the father is pleasant; to revere the monks is pleasant; to revere the sages is pleasant (Dharmapada 332). To be virtue until old age is pleasant; to have steadfast faith is pleasant; to attain wisdom is pleasant; not to do evil is pleasant (Dharmapada 333). Second, Sorrow or Grief: In Buddhist teachings, Sorrow and joy, each producing the other, or each being inherent in the other. Third, Love: There are many different meanings of “Love”. Love as craving or sexual desire is one of the major causes of sufferings and rebirth. According to Buddhism, love is understanding, love does not judge or condemn, love listens and understands, love cares and sympahizes, love accepts and forgives, and so on and and so on. Thus, in Buddhism, love has the meaning of “selfless love” which accompanies with loving-kindness, compassion, joy, and equanimity. Love goes hand-in-hand with compassion. When we have a loving heart, compassion arises easily in us. Whenever we see somebody suffering, we feel an urge to reach out to help the person ease his or her suffering. To remove or ease another’s suffering is the main characteristic of love. Thus, those who is compassionate, loving and forgiving, they really understand the meanings of the word “Love” in Buddhism. In fact, emancipation in Buddhism is not unrealistic, if we know how to focus from “Selfish” to “Altruistic”, and think more about others’ well-being and welfare, we have already liberated ourselves. There are two kinds of love: passion love and religious love. Ordinary human love springing from desire, in contrast with religious love (Pháp ái). Love inspired by desire through any of the five senses. Ordinary human love springing from desire, in contrast with religious love (Pháp ái). Love inspired by desire through any of the five senses. Bodhisattva or religious love springing from the vow to save all creatures. Bodhisattva love with desire to save all creatures, in contrast with ordinary love. Fourth, Hate: Hate or Jealousy means to be jealous of another person thinking he or she has more talent than we do (to become envious of the who surpass us in one way or other).

Jealousy can be a consuming fire in our mind, a state of suffering. In meditation, if we want to eliminate jealousy, we should see and feel it without judgment or condemnation for judgment and condemnation only nourish jealousy in our mind. Buddha taught: “When you hate others, you yourself become unhappy. But when you love others, everyone is happy.” In order to eliminate “hate,” you should meditate on loving-kindness, pity and compassion. In the Dharmapada Sutra, the Buddha makes it very clear that with a heart filled with hate and animosity, a man cannot understand and speak well. A man who nurtures displeasure and animosity cannot appease his hate. Only with a mind delighted in harmlessness and with loving kindness towards all creatures in him hate cannot be found. Fifth, Desire: Greed and lust are unrestrained desires for material possessions such as food, sleeping, sexual intercourse, etc., all related to sensual pleasures. We also have a desire for appropriations, showing off, authority, and profits. Since they are like bottomless barrel, neither obsessive greed nor desire can be stopped or satisfied. Through tricks, expedients, and manipulations we try to reach our goal irrespective of whatever happens to others. We Buddhists must see that greedy people are generally selfish, wicked, and prone to cause sufferings to others. As a result, they transform this world into a battlefield where tears are shed like streams, and sufferings rise like an ocean tide. Lust is the string of craving and attachment confines us to samsara’s prison. In other words, craving and attachment are not only roots that prevent us from being sufficiently moved to renounce samsara, but they are also two of the main things that bind us to samsara. In order to overcome craving and attachment, we should contemplate on the impurity of the body. When we are attached to someone, for example, consider how that person is just a sack full of six kinds of filthy substances. Then our attachment and craving will diminish. The hindrance of sensuality (sensual desire). Sensual desire is lust for sense objects. Sensual thoughts definitely retarded mental development. They disturb the mind and hinder concentration. Sensuality is due to non-restraint of the six senses, which when unguarded give rises to thoughts of lust so that the mind-flux is defiled. Hence the need for any Buddhist is to be on his guard against this hindrance which closes the door to deliverance. The first mental fetter is to be chained to the various objects of the senses. Desiring only pleasant objects, one will be dissatisfied with what is really occurring in the present moment. The primary object, the rising and falling of the abdomen, may seem inadequate and uninteresting in comparison with one’s fantasies. If this dissatisfaction occurs, one’s meditative development will be undermined. Sixth, Anger: Anger is the highly disturbed aspect of the mind that arises when we see something unpleasant. The objects of anger could be sentient beings or inanimate objects; when we involve ourselves with them they completely disturb and torment our mind and we wish to harm them. Anger does great damage, for it can destroy our root merits as if they had been burnt in a fire. Anger is responsible for people taking lives, beating or stabbing others. A desirable object leads beings to attachment, whereas an undesirable one leads to aversion. These are two great fires that burn the whole world. They also produce all kinds of sufferings for sentient beings. As in the case of sense-desire, it is unwise and unsystematic attention that brings about ill-will. When not under control, ill-will propagates itself, saps the mind and clouds the vision. It distorts the entire mind and thus hinders awakening to ignorance, not only hamper mental growth, but also destroy the whole forest of merits which we had accumulated in so many lives. Ill-will or Hatred is one of the three poisons in Buddhism (greed, anger, ignorance). This is one of the three fires which burn in the mind until allowed to die for fuelling. Anger manifests itself in a very crude manner, destroying the practitioner in a most effective way. To subdue anger and resentment, we must develop a compassionate mind. According to Buddhist psychology, the mental factor of aversion is always linked to the experience of pain. One may be greedy and happy, but never angry and happy at the same time. Anyone who cultures hatred, anger, malice, nurses revenge or keeps alive a grudge is bound to experience much suffering for he has laid hold a very potent source of it. Those who exercise their hatred on others as in killing, torturing or maiming may expect birth in a state, compared in the scriptural simile to a pitfull of glowing situations, where they will experience feelings which are exclusively painful, sharp, severe. Only in such an environment will they be able to experience all the misery which they, by their own cruelty to others, have brought upon themselves. The Buddha taught: “Bandits who steal merits are of no comparison to hatred and anger. Because when hatred and anger arise, inevitable innumerable karma will be created.

Immediately thereafter, hundreds and thousands of obstructions will appear, masking the proper teachings of enlightenment, burying and dimming the Buddha Nature. Therefore, A thought of hatred and anger had just barely risen, ten thousands of karmic doors will open immediately. It is to say with just one thought of hatred, one must endure all such obstructions and obstacles.” In the Dharmapada Sutra, the Buddha taught: “One should give up anger; one should abandon pride. One should overcome all fetters. No suffering befall him who calls nothing his own (Dharmapada 221). He who controls his anger which arises as a rolling chariot. He is a true charioteer. Other people are only holding the rein (Dharmapada 222). Conquer anger by love;

conquer evil by good; conquer stingy by giving; conquer the liar by truth (Dharmapada 223).One should guard against the bodily anger, or physical action, and should control the body. One should give up evil conduct of the body. One should be of good bodily conduct (Dharmapada 231). One should guard against the anger of the tongue;

one should control the tongue. One should give up evil conduct in speech. One should be of good conduct in speech (Dharmapada 232).One should guard against the anger of the mind; one should control the mind. One should give up evil conduct of the mind. One should practice virtue with the mind (Dharmapada 233).” Seventh, Fear: In nowadays society, one fears everything, fear of no money, fear of homelessness, fear of sickness, old-age and death, etc. In fact, because of lack of understanding about the real nature of life, we try to maintain things that we are unable to, that’s why we feel fear of everything. Buddhists should always remember that life is changeable and it composes of a bundle of changeable (impermanent) elements. Once we understand the real nature of life, we don’t have the feeling of fear in life anymore.

(F) To Cultivate to Moderate Desires & Emotions

I. Disadvantages of the Sensual Pleasures:

To Buddhism, sensual pleasure are something fleeting, something that comes and goes. Can something be really called “Happiness” when it is here one moment and gone the next? Is it really so enjoyable to go around hunting for something so ephemeral, which is changing all the time? Look at the amount of trouble we have to go through to get all those sensual pleasures which we think will bring us happiness.

Some people have such strong desire for pleasure that they will break the law, commit brutal crimes and cause others to suffer just so they can experience these pleasures. They may not understand how much suffering they themselves will have to endure in the future as a consequence of the unwholesome acts they have committed. Even ordinary people may become aware that a disproportionate amount of suffering is necessary to bring together a few moments of happiness, so much that it really is not worth it. Devout Buddhists should always remember that suffering will always follow craving. All the problems in this world are rooted in the desire for pleasure. It is on account of the need for pleasure that quarrels occur within the family, that neighbors do not get along well, that states have conflict and nations go to war. It is also on account of sense-based pleasures that sufferings, afflictions, and all kinds of problems plague our world, that people have gone beyond their humanness into great cruelty and inhumanity.

II. To Balance Lust:

Only if we have no desire for ourselves; if we are working and earning money in order to help other people; if we make Zen our business and our business is Zen only, then how clear and happy our life will be! However, most people don’t understand this. They are only interested in making a lot of money or becoming successful in worldly business. Remember, this is only a small ‘I’. Devout Buddhists should make a lot of money to help all people, then even we create our worldly business, it is a good business. It is a selfish desire for more than we need or deserve, such as food, house, car, wealth, honors, etc. Eyes are longing for viewing beautiful forms without any satisfaction, ears are longing for melodious sounds, nose is longing for fragrance, tongue is longing for delicate tastes, body is longing for soothing touches, and mind is longing for various emotions of love and hate from self and others. Human beings’ greediness is like a barrel without bottom. It is just as the great ocean obtaining continuously the water from hundreds and thousands of large and small rivers and lakes everyday. In this Dharma Ending Age, sentient beings, especially human beings use every method to manipulate and harm one another. Sentient beings’ lives, especially, those of human beings’ are already filled with pain and sufferings, now there are even more pain and sufferings. Through tricks, expedients, and manipulations we try to reach our goal irrespective of whatever happens to others. Greed is a powerful mental force that drives people to fight, kill, cheat, lie and perform various forms of unwholesome deeds. The desires are boundless, but our ability to realize them is not, and unfulfilled desires always create suffering. When desires are only partially fulfilled, we have a tendency to continue to pursue until a complete fulfillment is achieved. Thus, we create even more suffering for us and for others.

We can only realize the true happiness and a peaceful state of mind when our desires are few. This is one of the great steps towards the shore of liberation. The Buddha taught: “Greed and desire are the cause of all unhappiness or suffering. Everything sooner or later must change, so do not become attached to anything. Instead devote yourself to clearing your mind and finding the truth, lasting happiness.”

Knowing how to feel satisfied with few possessions help us destroy greed and desire. This means being content with material conditions that allow us to be healthy and strong enough to cultivate. This is an effective way to cut through the net of passions and desires, attain a peaceful state of mind and have more time to help others. Zen helps us balance ‘Lust’ by contemplation of loathsomeness. Attachment to bodily form is one extreme, and one should keep the opposite in mind. Examine the body as a corpse and see the process of decay, or think of the parts of the body, such as lungs, spleen, fat, feces, and so forth. Remembering these and visualizing the loathsome aspects of the body will free us from lust. Furthermore, through Zen, we can see the string of craving and attachment confines us to samsara’s prison. In other words, craving and attachment are not only roots that prevent us from being sufficiently moved to renounce samsara, but they are also two of the main things that bind us to samsara. In order to overcome craving and attachment, we should contemplate on the impurity of the body. When we are attached to someone, for example, consider how that person is just a sack full of six kinds of filthy substances. Then our attachment and craving will diminish.

III. Buddhist Practitioners Should Always Be Content With Few Desires and Satisfy With What We Have:

Content with few desires. “Thiểu Dục” means having few desires;

“tri túc” means being content. Knowing how to feel satisfied with few possessions means being content with material conditions that allow us to be healthy and strong enough to practice the Way. “Knowing how to feel satisfied and being content with material conditions” is an effective way to cut through the net of passions and desires, attain a peaceful state of body and mind and accomplish our supreme goal of cultivation. Being content with few desires means having few desires.

Here “desires” include not only the desire for money and material things but also the wish for status and fame. It also indicates seeking the love and service of others. In Buddhism, a person who has attained the mental stage of deep faith has very few desires and is indifferent to them. We must note carefully that though such a person is indifferent to worldly desires, he is very eager for the truth, that is, he has a great desire for the truth. To be indifferent to the truth is to be slothful in life.

To be content with few desires also means to be satisfied with little material gain, that is, not to feel discontented with one’s lot and to be free from worldly cares. Nevertheless, this does not mean to be unconcerned with self-improvement but to do one’s best in one’s work without discontent. Such a person will never be ignored by those around him. But even if people around him ignored him, he would feel quite happy because he lives like a king from a spiritual point of view. We must have few desires in two areas: the desires for food and sex. Food and sex support ignorance in perpetrating all sort of evil. Thus, Confucius taught: “Food and sex are part of human nature.” That is to say we are born with the craving for foos and sex. Why is that we have not been able to demolish our ignorance, eliminate our afflictions, and reveal our wisdom? Because we always crave for food and sex. Sincere Buddhists should always remember that food gives rise to sexual desire, and sexual desire gives rise to ignorance. Once the desire for food arises, the desire for sex arises as well. Men are attracted to beautiful women, and women are charmed by handsome men. People become infatuated and obsessed and cannot see through their desires. The nourishment from the food we eat is transformed into reporductive essence; and once that essence is full, sexual desire arises. Sincere Buddhists should always remember that the less tasty the food is, the better. Food should not be regarded as too important.

Sincere Buddhists should practice moderation and eat only enough to sustain ourselves. We should neither eat very rich food, nor eat spoilt food, for either one could ruin our health. To be satisfied with what we have at this very moment means satisfaction or contentment is a characteristic of the really happy individual. The ordinary people seem to think that it is difficult to cultivate and develop contentment.

However, with courage and determination to control one’s evil inclination, as well as to understand the consequences of these evil thoughts, one can keep the mind from being soiled and experience happiness through contentment. For those who have wisdom, know how to apply themselves and are able to endure life, and are able to think cleverly, will find peace in his fate under whatever circumstances. With the conditions of wealth, one satisfies and is at peace with being wealthy; with the conditions of poverty, one satisfies and is at peace with being impoverished. In fact, in our lifetime, we engage in all kinds of activities, think and calculate every imaginable method without abandoning any plot, so long as it is beneficial, but whether or not our actions affect others we never care. We have been doing all these for what? For a better life, clothes, house, and for storing more money. If we think carefully, we will see that the sun rises, reaches its stand still, and then it will set and disappears in the evening; a full moon will soon become half, quarter, then lose its brightness; mountains become deep canyons; oceans become hills of berries, etc. The way of life has always been rise and fall, success and failure, victory and defeat, lost and found, together and apart, life and death, etc., goes on constantly and there is absolutely nothing that remain unchanged and eternal. People with wisdom should always satisfy with their current circumstances. The Buddha extols simple living as being more conducive to the development of one’s mind. Thus, the Buddha always preaches the self-contentment for the benefit of the Bhikkhus as follow: The robes or clothes they receive, whether coarse or fine; alms or food they receive, whether unpalatable or delicious; the abodes or houses they receive, whether simple or luxurious. Those who satisfy with these three conditions can reduce the desires, and at the same time develop the habits and values of simple living.

Satisfaction or contentment is a characteristic of the really happy individual. The ordinary people seem to think that it is difficult to cultivate and develop contentment. However, with courage and determination to control one’s evil inclination, as well as to understand the consequences of these evil thoughts, one can keep the mind from being soiled and experience happiness through contentment. For those who have wisdom, know how to apply themselves and are able to endure life, and are able to think cleverly, will find peace in his fate under whatever circumstances. With the conditions of wealth, one satisfies and is at peace with being wealthy; with the conditions of poverty, one satisfies and is at peace with being impoverished. In fact, in our lifetime, we engage in all kinds of activities, think and calculate every imaginable method without abandoning any plot, so long as it is beneficial, but whether or not our actions affect others we never care. We have been doing all these for what? For a better life, clothes, house, and for storing more money. If we think carefully, we will see that the sun rises, reaches its stand still, and then it will set and disappears in the evening; a full moon will soon become half, quarter, then lose its brightness; mountains become deep canyons; oceans become hills of berries, etc. The way of life has always been rise and fall, success and failure, victory and defeat, lost and found, together and apart, life and death, etc., goes on constantly and there is absolutely nothing that remain unchanged and eternal. People with wisdom should always satisfy with their current circumstances. The Buddha extols simple living as being more conducive to the development of one’s mind. Thus, the Buddha always preaches the self-contentment for the benefit of the Bhikkhus as follow: The robes or clothes they receive, whether coarse or fine; alms or food they receive, whether unpalatable or delicious; the abodes or houses they receive, whether simple or luxurious. Those who satisfy with these three conditions can reduce the desires, and at the same time develop the habits and values of simple living.

Devout Buddhists should always remember that to Buddhism, sensual pleasure are something fleeting, something that comes and goes. Can something be really called “Happiness” when it is here one moment and gone the next? Is it really so enjoyable to go around hunting for something so ephemeral, which is changing all the time?

Look at the amount of trouble we have to go through to get all those sensual pleasures which we think will bring us happiness. Some people have such strong desire for pleasure that they will break the law, commit brutal crimes and cause others to suffer just so they can experience these pleasures. They may not understand how much suffering they themselves will have to endure in the future as a consequence of the unwholesome acts they have committed. Even ordinary people may become aware that a disproportionate amount of suffering is necessary to bring together a few moments of happiness, so much that it really is not worth it. Devout Buddhists should always remember that suffering will always follow craving. All the problems in this world are rooted in the desire for pleasure. It is on account of the need for pleasure that quarrels occur within the family, that neighbors do not get along well, that states have conflict and nations go to war. It is also on account of sense-based pleasures that sufferings, afflictions, and all kinds of problems plague our world, that people have gone beyond their humanness into great cruelty and inhumanity.

IV. Buddhist Practitioners Should Always Have the Mind of Non-Seeking:

According to the first patriarch Bodhidharma, the 28th Patriarch from India and also the 1st Patriarch in China, “Not to seek after anything” is one of the four disciplinary processes. By ‘not seeking after anything’ is meant this: “Men of the world, in eternal confusion, are attached everywhere to one thing or another, which is called seeking. The wise, however, understand the truth and are not like the vulgar. Their minds abide serenely in the uncreated while the body turns about in accordance with the laws of causation. All things are empty and there is nothing desirable and to be sought after. Wherever there is nothing merit of brightness there follows the demerit of darkness. The triple world there one stays too long is like a house on fire; all that has a body suffers, and who would ever know what is rest? Because the wise are thoroughly acquainted with this truth, they get neer attached to anything that becomes, their thoughts are quieted, they never seek. Says the sutra: ‘Wherever there is seeking, there you have sufferings; when seeking ceases you are blessed. Thus we know that not to seek is verily the way to the truth. Therefore, one should not seek after anything.” Bodhidharma taught about three Non-seeking practices or three doors of liberation: Emptiness, signlessness or to get rid of the idea of form, or externals. There are no objects to be perceived by sense-organs, one of the three emancipations, and wishlessness or to get rid of all wishes or desires until no wish of any kind whatsoever remains in the cultivator’s mind, for he no longer needs to strive for anything, one of the three emancipations. Trully speaking, worldly phenomena are dharmas are illusory and dream-like, born and destroyed, destroyed and born. So what is there which is true ever-lasting and worth seeking ? Furthermore, worldly phenomena are all relative, in calamities are found blessings, in blessings there is misfortune. Therefore, Buddhist cultivators should always keep their minds calm and undisturbed in all situations, rising or falling, unfortunate or blessed. For example, when a monk cultivates alone in a deserted hut with few visitors. Although his living conditions are miserable and lonely, his cultivation is diligent. After a while, virtuous people learn of his situation and come to offer and seek for his guidance, his used-to-be hut now become a huge magnificient temple, filled with monks and nuns. By then, his blessings may be great, his cultivation has not only obviously declined, sometimes external events may attract him to causing more bad karma. Therefore, Buddhist cultivators should always keep in mind these three Non-seeking practices. According to the Forty-Two Sections Sutra, “A Sramana asked the Buddha: ‘What are the causes and conditions by which one come to know past lives and also by which one’s understanding enables one to attain the Way?’ The Buddha said: ‘By purifying the mind and guarding the will, your understanding can achieve (attain) the Way. Just as when you polish a mirror, the dust vanishes and brightness remains; so, too, if you cut off and do not seek desires, you can then know past lives.”

Tài Liệu Tham Khảo References