In the last post we looked at the Three Poisons of greed, aversion and delusion the Buddha identified as the source of dukkha (suffering). I offered some questions to help you investigate these three in your own experience. You may have had some aversion to this task, and I imagine many turned away. If you took the time to do it, perhaps you made an enemy of what you found, activating feelings of regret, remorse, shame or anger.
Maybe this additional teaching from the Buddha will help put things into perspective:
Having lived his life at both extremes — the lap of luxury and near starvation — Siddhartha Gautama knew them both to be empty of insight. So after six years of self-deprivation he gave up the ascetic path. After accepting some nourishment (to the horror of his fellow ascetics), he sat down with renewed intention and meditated under a ficus tree for many hours. Mara (illusion) tried hard to distract him by activating greed, aversion and delusion: all manner of delights and frights. As they appeared, he found that he could dissolve these lures by simply seeing them for what they were, illusions, and by acknowledging them without rancor. “Mara, I see you. Mara, I know you.”
We do know the delights and frights in our own lives that distract us and push our buttons. (You might think of those buttons as having labels on them: GREED | AVERSION | DELUSION.) That simple act of noticing is key to our practice. When we get caught up in a fantasy, can we just recognize it instead of shaming ourselves? Can we simply say “Greed, I see you.”? It’s just greed. It’s just aversion. It’s just delusion — lifelong companions we are growing weary of entertaining and tangling with. Then we come back to the fresh aliveness of the present moment, just as it is, anchoring our awareness in the breath and other physical sensations that arise and fall away.
When the lures of Mara finally faded away because Siddhartha was firmly present in the moment, he got up from the base of the tree.
In this awakened state, he listened to a woman playing a lute. This prompted an insight that made all the difference in the way he would practice and what he would teach. He noticed that the strings on the instrument were neither too tight nor too loose, in order to play sweet music.
Just so, he thought, when we strive too hard or don’t bother trying, we suffer. Denying ourselves creature comforts or over-indulging in them both cause us to suffer. Being mindful in the moment we can sense when we are attuned to life. We and those around us benefit when we are not living ‘off key’, when we are not so stressed out that we’re ‘breaking the strings’ or so lethargic that there’s no music.
It would be very easy to take the teachings of the Three Poisons and over-react or turn away in discomfort. Instead we can find what the Buddha came to call The Middle Way. We notice greed, aversion and delusion in our lives without falling into the blame and shame game. This teaching enables us to investigate without causing additional pain. Keep the lute in mind as you explore the thoughts and emotions that arise in your experience.
The Three Poisons combine in toxic ways
Identifying a specific poison may be difficult. For example, in class one student noticed she was experiencing comparing mind but she couldn’t assign it to one of the poisons. This is because all three poisons are present. Greed shows up in envying someone else’s life, looks, accomplishments, etc. Aversion shows up in the negative opinions we have about ourselves by comparison. And delusion shows up because we are deluded in believing that someone else’s life is somehow perfect and that they don’t suffer as we do.
As you give yourself the opportunity after meditation to notice thoughts and emotions arising, look for those Three Poisons in their infinite combinations. No need to make an enemy of them. Just recognizing them is enough — just as the Siddhartha recognized illusion, greeting it by name.
Thank you Stephanie very useful post as usual thank you Jerry
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It is very helpful, to name the the source of suffering and to realize there is a middle way. Too often I get stuck in the black and white thinking. I feel like I am beginning to open my eyes to the possibility of another way.
Thank you for the perspective.
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Hello and thank you for sharing this. Could you please tell me where in the suttas the Buddha says, “Mara, I see you” ? Thank you again!
Hi MJ, One of multiple places in the suttas that Mara (or Maara) shows up is Padhaana Sutta in the Sutta-nipaata (vv. 425 ff.) of the Khuddaka Nikaaya.
Because we can’t know for sure what the Buddha said, only what was handed down by monks in oral tradition for 500 years before being recorded, I rely more heavily on the Buddha’s clear organization of insights and concepts, and most especially — in order to keep the dharma from becoming dogma — LIVING the dharma through the regular practice of meditation, investigation, retreats, etc. As the Buddha is said to have advised repeatedly, ‘Don’t take my word for it. See for yourself.’
That said, I appreciate people who are interested in more scholarly exploration. All important aspects of the traditions. We each have our own way of exploring it.
Thanks for the question! – SN
Thank you very much for your reply, Ma’am!