Is Desire the Root of Suffering?
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- Опубліковано 6 чер 2018
- It is sometimes said that desire is the root of suffering, or that the Buddha claimed such a thing. We will look at the ways in which desire can be unskillful, including some that are very close to our hearts, and other ways in which desires can in fact be skillful. We will see that far from being solely the root of suffering, desire can also be the root of the escape from suffering.
Check out my Patreon page at / dougsseculardharma
Suttas mentioned:
Underlying Tendencies (AN 7.11) suttacentral.net/an7.11/en/su...
Bhadraka Sutta (SN 42.11): www.accesstoinsight.org/tipit...
Bhūmija Sutta (MN 126): www.accesstoinsight.org/tipit...
Uṇṇābha the Brahmin (SN 51.15): www.accesstoinsight.org/tipit...
The Dart (SN 36.6): suttacentral.net/sn36.6/en/bodhi
Book:
David Webster, The Philosophy of Desire in the Buddhist Pali Canon
Thanks to Patrons:
Matthew Smith
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Please visit the Secular Buddhist Association webpage!
secularbuddhism.org/
Ajjahn Sucitto states:
To unravel this paradox, it helps to understand that the English word desire is a translation for either of two Pali words: tanha or chanda. These Pali words refer to different experiences. Tanha literally means “thirst.” Tanha is a reflex, an instinct-the urge to grab and consume. Chandahas a broader meaning; I prefer “motivation.” Chanda can refer to sense-appetites but also to the interest in Dhamma. It is the experience of focusing one’s intent in a certain direction. The clear difference between chanda and tanha is that chanda is not a reflex, not an instinct and not a compulsion; it is a choice. And the main theme of Dhamma practice is to make the choices that undercut the power of instinct and compulsion. That’s what it means to be free, to wake up.
Yes that's great David, thanks!
Awesome explanation, thanks
Thanks
Accept that such considerations, are slops in a cesspit of illusion.
@@davidhazell5348 what do you mean?
I have the sense that your post has given me extra tools to separate desire from craving along with accepting needs. I greatly appreciate your kind person and your interest in sharing that with which you understand so much more than myself.....thank you !
Wonderful!
Desire is a gamble, if you get what you want, you're happy, if not, you suffer. Desire gives us the motivation to work hard and get what we want. But it can also lead us to suffering if we fail to accomplish our goals. It's damn near to impossible to ignore our failures, and only focus on our triumphs, especially when you feel like the former far out-weighs the latter.
This is true Akhil. It’s also true though that even if you get what you want, you will not be happy for very long. Happiness fades, and what we wanted yesterday we don’t often want today or tomorrow.
Is your surname "gandu" for real?😂
@@DougsDharma Is there a way to have what you want and become forever grateful and satisfied with it? If anything is possible?
Thank you, Doug! This cleared up my confusion. I am learning that not all desire is unskillful; and what distinguishes a skillful desire is its accordance to the eight-fold path. I am also learning that the way to cope with unskillful desire is to be equanimous; be unattached in the face of both pain and pleasure. I really like the story about the arrow that causes both physical and mental pain if you become attached to avoiding pain and seeking pleasure.
Yes that's right, I have another video on the parable of the two arrows: ua-cam.com/video/B3Mw2qIeUn4/v-deo.html
Much appreciated!! Thank you. I really enjoy your vids Dough.
My pleasure, Brian!
That is kind of the key, that is our attachment to a certain outcome! A good example would be to feed a homeless person and expect them to praise you and instead, they scoff or ignore you. The action itself is pure and skilful but expecting anything except to feed a person who is in need is the unskillful part.
This a great opportunity for us to reflect on our intentions. Are we feeding this person because they have a need? or are we doing this to make ourselves feel good?
There's nothing wrong with feeling good about helping others, but in fact, it's expecting an outcome other than what is truly intended
Yes we are setting ourselves up for dukkha if we cling to outcomes. Hard not to though!
Thank you for answering my question :) I was actually thinking about this topic again yesterday so I'm glad that you did a video about it. It was very helpful.
Oh great, glad it was helpful to you Afanasi! 🙏
Desire is the root of suffering when desire controls you. But, desire needs to be balanced to lead to happiness
Yes, it needs to be reasonable and measured. Thanks Zlin_eleven.
Your desire to justify desire, binds you to Samsara.
Thank you... thank you.... Your site has been invaluable to me. Thank you for sharing. Cheers from Vancouver BC.
My pleasure, thanks for watching!
This is an incredibly well made video. I must sleep now but I can't wait to watch some of your other videos tomorrow. I haven't found such a well analysed, rationally based source for Buddhist knowledge so I really appreciate you making this video :)
Thanks Kevin, very kind of you to say! 🙏🙂
Thank you for all your efforts and sharing of your vast knowledge of Buddhism. I plan to watch every issue of your Secular Dharma series. Again, I may not comment every time but rest assure that I'm watching and giving a "thumbs up" for all you segments. Truly outstanding work. Thank you, again.
Thank *you* for watching Doug, and thanks in advance for the thumbs ups! Glad to have you here, comment whenever you feel the urge. 🙏
Thanks for your response. I found your webpage while I was reading "Confessions of a Buddhist Atheist" by Stephen Batchelor. So I was in the right frame of mind.
One reason is my interest in hard-core environmentalism and I see Buddhism as playing a more active role in this area than other Asian Philosophies. There seems to be an "activist" element to Buddhism that you don't see in, say, Taoism (which I also really enjoy!).
Take care, Doug.
Ah yes. You may be interested in my recent video about Buddhism and climate change: ua-cam.com/video/UeZ45FoKcN8/v-deo.html 🙏
When desire is fulfilled people get elation and when desire is not fillfilled people get Depressed.. therefore desire gives rise to emotional duets.
i can't find peace, i'm caught between holding on to the things I enjoy and the freedom of giving them up... sometimes the teachings help, but often I'm in a state of mental stress
That's a normal state of mind to be in, cardflopper. For most of us it's a matter of finding our way forward when we see what's right but can't quite get ourselves there. I wouldn't force it. As you say, that only causes more stress. Instead sit with the feelings that arise: there is no need to do anything else for now. And for sure, there is no need to give everything up if you are not a monastic. 🙏
I'm reading both on stoicism and buddhism and it's really helping me. I feel better than I used to and I will feel even better. I deal with social anxiety and this shit is way better than going to therapy or psychodelics on their own.
Desire leads to suffering when it arises from the ego.
How can it be known if a desire is derived from the ego or not?
If it causes suffering, stress and anxiety, it is ego driven. If the desire doesn’t cause suffering, stress and uncertainty, then it is not ego driven.
“I want a Ferrari!”, that is desire. Steps may be taken to achieve it.
If this object of desire is not achieved, will that cause pain, dissatisfaction and suffering?
If yes, than the ego is at work.
If no, there’s is no attachment to the outcome. There’s no ego at work. There’s no suffering.
Steps may be taken to achieve that object of desire. If you get it you do and if you don’t you don’t. No pride, no suffering.
Yes that's a good way to think of it Mohammad, thanks!
@Nikhil 7 I haven't come across anything where the the Buddha says to destroy the “I”. As far as I know he said the “I” is an illusion, made up of ever changing components. He himself had momomies and recollections from before and after his enlightenment. I can't imagine why the Buddha or anyone would want to revert to a state where they don't remember anything!
Man I love your videos!
I appreciate that, thanks Naveen.
Thank you Doug, I always appreciated your clear succinct information. A few months ago, I had a strong desire to be with non-self/awareness more throughout the day. In a youtube comment to me, you mentioned that I could continue to perform the practices that I currently find useful. Your comment changed my relationship with my desire. I saw the benefit I had already experienced with my current practice and saw the potential for great improvement by continuing to use these same techniques. That helped me to feel comfortable with the teachings I already know and almost entirely extinguished my desire/striving for improvement. I currently still have the desire to practice each day, but do not feel the unhealthy stress or concern that I am lost/unsure what to do.
That sounds good! Thanks for letting me know. 🙏😊
I think the desire to remove desire for raw sensory input, is good. But desire for sense pleasures, sense input, is the root of suffering. If something is rooted in wanting to please the senses and thereby find happiness, that is a conditional happiness, hence it will create suffering.
To me, the question "how can we get rid of desires when we're desiring to be rid of desires?" is like asking "how can we remove a two-sided scotch tape stuck on one hand by picking it with the other hand"?. People who ask this question think that being rid of desires, as described in Buddhism, can be done by desiring it to be done. But no, if we desire to be rid of desires, but rather than keep desiring it to happen, we study desires, learn their nature and mechanism, then we will know what's the root cause of them, and stop them permanently. Just like the two-sided scotch tape, if we study its mechanism rather than mindlessly picking it with the other hand, we will discover that to get rid of it, we need to push it onto an object with a pen or something, then pull or hand away. That's when both hands are truly free of it.
That's right NWEW. These only appear to be paradoxes until we really tackle them.
Thank you, Doug.
You're very welcome S. Hurd. 🙏
The ultimate truth to a person's suffering is a reaction. No reaction no suffering.
It is obsessive craving and clinging to the object of desire that causes suffering. It is unwholesome desire that comes from unwholesome state of mind greed, hate, ignorance, jealousy pride etc that causes suffering, Clinging of any kind even to good things, people and values is dukkha.
Indeed so Susmita, thanks!
I think what the buddha was trying to teach is the fulfilment will not be achieved by desire though it may provide happiness in the short term.
Right, that's certainly true. There are also different types of desires, some more skillful than others.
Doug, do you think desire has to do with the first noble truth? In one of your other videos I remember you quoting a text where the Buddha said that not getting what one wants is suffering- alluding to the truth that life is essentially unsatisfactory and that it is never quite the way we want it to be. With that being said, is the Buddha’s way out of “not getting what one wants” simply not wanting anything period? I’m getting the sense that this ties in with the goal of eventually living in equanimity with the way things are- accepting things as they come and not clinging to things when they leave, not having a desire for things to be other than they are.
Hi Chris, great question. Essentially you are right: we want to get over having desires -- or at least desires of certain kinds, the kinds that really sway our emotional life. There are various words for "desire" in Pāli and only some of them have connotations that were negative for the Buddha. That is, there's nothing wrong with a normal desire to eat when you are hungry: that keeps you going. Or a desire to advance along the path.
It's a subtle distinction and one we have to learn by ourselves through practice.
Well explained 👍👍👍
Thanks Harsh! 🙏
I’m not an expert but I interpreted it’s not so much that ‘wanting things is always bad’ it’s more like failing to understand that certain things will never truly make us happy because they are impermanent
Right, and some wants are useful to us, such as wanting food and water to stay alive.
This is a very clear and comprehensive teaching on Desire.I have learnt much from watching and hearing this video.As always,tq so much Dr.Doug for your untiring effort in proclaiming the Dhamma,Sadhu Sadhu Sadhu. Richard D CRUZ,Malaysia.
You are very welcome, Richard! 🙏
Thank you..Well explained
Could you please make one on ten paramitas?.
I think these are most important for one's path 😊
Thanks for watching, Abhishek. Yes, although the Paramitas do not go back to the earliest form of Buddhist practice they are an important gateway and can be very useful. I will put it on the list of material to cover! 🙏
I have come to the conclusion that a desire produces suffering when you identify yourself in that desire and you attribute your sense of happiness, joy, peace and well-being to the realization of that desire
Your sense of identity should never be attached to the realization of external things, that is the origin of suffering, because everything is bound to change
Yes, self-identification through craving is the origin of suffering.
As an Indian I can say that the exact translation of word "Kamna or Kama" is "wanting Pleasure". Desire may not be the right word. Because Desire is like wanting anything. Kama is word is word that describes "Materialistic desires or desires for Intense Pleasures."
Yes I think kama is often translated as something like "sense pleasures".
Doug, I have a question about clinging and no self. If there is no self, then who is doing the clinging? Is it like one of the 5 aggregates clings to another one, a thought, idea, object, or idea? Thanks!
Well "clinging" is a kind of emotional attachment, and emotions are part of the "saṅkhāras" or volitional formations. So one could say a volitional formation of clinging arises in the mind-stream if one wants to be precise about it.
I'm not my psychological drama, I'm not a collection of memories, words point to things which are beyond themselves, word's don't explain perception in it's actuality. I am not the knowledge that's been passed down through generation to generation. The body doesn't know it's alive, and when it's dead, it doesn't know so. Much love
Thanks for your thoughts Joe!
@@DougsDharma Your most welcome, affectionate love to you Doug. From a Near Death Experiencer.
Hi Doug.
I know that the Pali canon is the oldest collection of Buddhist texts, but I'm interested in what scholars know about its relationship to the origins and founder of the religion. The size of the canon suggests it developed over decades or centuries - do we know whether any of it goes back to Gautama? How much of his biography in the suttas is plausibly historically true? Were there already other sects of Buddhism at the time of its compilation, whose texts just happen not to have survived, or does it have a strong claim to originality? Do all later Buddhist sects derive from the Pali tradition (eg. is it accurate to think of, say, Mahayana as a development from the Pali, or does it have more independent origins)? Basically, should we think of the Pali canon as the foundation of Buddhism, or just an early strand?
I don't know if any of that sounds like video material, but I thought I'd throw it out there. In any case, I'm really enjoying the channel. Thanks for your hard work.
Hi Evan, and thanks for the questions! Wow, those are huge topics that would take books to answer completely, and even so they will always remain controversial. In a nutshell: the oldest material are the suttas, of which there is one complete version that goes back to a language close to that of the Buddha. That is the Pāli Canon. There is a complete version in Chinese known as the Agamas, and there are fragments in Sanskrit and other related languages. There is no way to know for sure how much goes to Gotama although historians can make educated guesses about what might and what might not. The Mahayana would not have developed from Pāli but from Sanskrit and related sanskritic languages (of which Pāli is one), each of which would have had collections of suttas more or less like the one that has survived in Pāli. To that extent the suttas of the Pāli Canon can be thought of as one strand (plausibly the most compete strand) of the foundation of Buddhism. I discuss some of the textual material here: ua-cam.com/video/dYNWDFOBtQg/v-deo.html
Doug's Secular Dharma thanks again Doug. Apologies for the volume of questions, my curiosity got the better of me :p I really appreciate the response. That link was helpful, particularly interesting learning about the similarity between the Suttas and Agamas.
You’re very welcome Evan. These are all really interesting questions, I will be dealing a bit with them in the future but do keep in mind that they will always be controversial because the evidence is sketchy and can be interpreted in many ways.
This "paradox" is almost entirely explained away as translation error: greedy scope and translating multiple Pali words with single English words. In this case Tanha vs Chanda and Vedana vs Dukkha as a noun.
Tanha is literally thirst (often translated as "craving"). Tanha is "desire" for fulfillment without aspiration to do the work. Chanda is aspiration (Thanissaro translates "delight"), the "desire" for primarily the means and secondarily the result. Sensual desire is indeed kamachanda, the pursuit of sensuality or sense experience (fx making plans, grooming, going out). Chanda is seen in study, training, practice, for example, while tanha is the hope to win the lottery, get rich quick, or be famous without the effort.
SN 36.6 describes the vedanā of an arrow, both the kaya and ceta vedanā. Vedanā is not pain as a noun and vedanā is not feeling in its broadest senses. Vedanā in your (Doug's) own words is the "hedonic tone", the positive, negative, or ambivalent "feeling" only. Here dukkha is an adjective describing the hedonic tone, the negative valence. Dukkha (noun) is indeed pain, in all its forms, mental and physical. Dukkha can be eliminated entirely. That's the central teaching of Buddhism.
Yes, a lot of the problem has to do with translation. But the sutta on Uṇṇābha the Brahmin shows that even people in the Buddha's day who spoke the same language as the Buddha had similar questions. So it's not solely a problem of translation.
@@DougsDharma that's why the Buddha used baby words and explained how he meant them. The teaching was subtle and deep but the words are mundane. Tanha means exactly thirst. Bhikkhu means beggar. Namarupa is named image. Kamma is just action. We seem to want to make words sophisticated and unnecessarily complicated. Most of the actually difficult words were intentional twists on the Vedas, Samkhya, etc. He flipped Brahmin words (and literal opposites) back to their origins. Sankhara just means construction (co-do/done, co-make/made). Brahmins redefined it as life preparation sacrament (like baptism and marriage) which the Buddha rejected (sacrilege), reframing sankhara as the result of blindness (not holy vision) and the ultimate cause of all pain and rebirth. Much of our "profound Dhamma" were jokes and mockery. Yet tradition and modern translators are tangled up (uptaken, upadana) in their own sophistry. We're lucky that English derives from Indo-Aryan prakrit.
@@DougsDharma SN 51.15 discusses Chanda. It seems a reasonable question with a straight forward answer. Neither Ananda nor Unnabha were confused about the meaning of words. It is the modern reader who wrongly learned that the Second Ariya Truth is Chanda who is confused.
Usually the path is understood as one of giving up taṇhā, not chanda. One might even say that it would be a confusion of terms to say the path was one of giving up chanda. And yet in SN 51.15 Ānanda says, “The purpose of living the spiritual life under the Buddha, brahmin, is to give up chanda.” This demonstrates the semantic closeness of these two terms even then.
@@DougsDharma good point. I presumed Ananda just used the words of his questioner, but you're right: here Ananda initiates with chanda. I think it's important to note that this is not the Buddha giving a teaching (good in the beginning, middle, end for all with ears to hear and eyes to see), it is Ananda's personal struggle. As the wider narrative goes, Ananda achieved his goals after hopelessly giving up.
It's not wrong. The blowing out is to let go of everything.
I've heard you say that Awakening or Enlightenment is a "high falutin" desire. For me, that's always seemed as the point. Yes, living a better life is a great by-product but eventually I want to be done. Can you explain or point me towards some material?
Well any material on the Buddhist path or Buddhist practice should aim you in that direction. Much of my content is about practice. If you are really aiming for enlightenment though then you may want to make it more or less a full time job. (Either in retreats with advanced teachers or by becoming monastic). It's not easy.
@@DougsDharma Thank you for your reply and for your instruction. That makes sense.
Desire is the root cause of suffering and ending of desire from another desire is the ending of suffering.😓
Well but it isn't desire that's the cause of suffering, it's craving or taṇhā, which is subtly different from mere desire.
Thank you.
You're very welcome Bwin! 🙏
Thank you so much for these videos, I always learn something from you.
My own interpretation of desire is that the fundamental idea that all desire causes suffering is true. No matter how good the thing you desire is, acting on a desire will eventually hurt you or someone else. Romantic love for example, there are uncountable benefits to having a loving companion, but even if you had a flawless relationship, eventually one of you will pass and the other will live the rest of their life in loneliness and silence, longing for what they had. This is a suffering you would not have experienced if you had chosen to love equally and avoid romance.
By understanding that desire causes suffering, you are now able to select the sufferings that you think are worth it. While that Noble Truth can be interpreted as a guide on how to remove all sufferings, it's also a guide to help you navigate life in a calm manner, and select your pleasures and sufferings with clear intent, instead of acting on instant gratification as most people do. When you act on a desire and take something from life, you eventually have to give it back, and this mindset also leads you to be grateful for what life has loaned you while you have it.
Yes, and one may also have a desire for wisdom or enlightenment. That can be useful along the path!
Desire MUST be there!
Without desire... HOW CAN WE LIVE OUR LIVES???
STRONG DESIRE, TO BECOME BUDDHA!!!
But desire towards harmful... NO, THAT BAD!!!
That’s right Stella Maris. I did another video on that general topic as well: ua-cam.com/video/ZTqibLMY1LM/v-deo.html
People who says desire is root of suffering, that person is lack of real buddhist knowledge or don't understand other language.
Want to learn is desire,. Bodhi Chitta is Desire, Compassion is Desire, want anything is desire.
Nobody said these are root of suffering.
If they say desire + attachment I think Tibetan uses ((Doe Chak) is root of suffering then I bow 100
times.
Tibetan says three root of suffering
1 Doe Chak. Desire + carving or attachment
2 Shay Thang
3 Ti Muk
That's right Thupten. But it is a natural mistake to make for those who aren't familiar with the dhamma.
Thank you for this, this does help it become more clear.
Happy New Year, Doug! Thanks for this video! I have started reading around Buddhism and this question popped into my head. I think I understood the First Noble Truth without problem, but I was having trouble with the Second one. After watching the video I believe I understood the following: *not all* desires are the root of suffering - as some desires are skillful- and *not all* suffering is rooted in desire -such as feeling the physical pain of the first arrow. The Second Noble Truth is, therefore, a bit more specific than we often think. Did I get it more or less correctly?
Yes this is right Federico. It's a little subtler than might seem at first glance.
Ignorance is the root of suffering and desires arises because of it
Yes I have another video on that topic ... ua-cam.com/video/lq-YGGnEhIg/v-deo.html
I had a plan for financial freedom so that I can enjoy my life and was investing in real estate in doing well and I had one more move to make and a family member betrayed me and caused me to lose my momentum and I had to start all over. This is causing me much pain. I keep regretting deviating from my plan and keep wandering where I would be if I hadn't done that.
Sorry to hear it Mr. E. It may be helpful to try to let the past be, since there's nothing that can be done about it, and move forward with today.
@@DougsDharma I agree. But I hear words that toss me back to this pattern. "Real estate" or "investment" or trigger words that take me back. I know loss is a part of life, but this is my whole perfect plan. An uncle just stole money and it killed my whole life plan. I am even back in my hometown like a failure. It should NOT have happened. They are lovers, NOT me.
Hello Doug,
In this video you touched on one of the issues that makes me doubt about the whole scheme of ideas put out by the buddha. On the one hand, you say that there are skillful and unskillful desires and I agree with that. But, how come buddhist monks cut out sexuality in all forms? I can't understand how restraining yourself from having a sexual relationship (which is completely natural and is necessary in most cases) can bring you any closer to enlightenment. In fact, I believe it could make you more vulnerable towards abusing other people sexually (there are many cases of teachers abusing students both in buddhism, christianity and probably other religions). It may sound harsh, but in the past weeks I've felt quite disappointed with buddhist philosophy, because it seems to propose non-attachment, but it sounds a lot like detachment in the end. Any thoughts? Thank you for your phenomenal work!
Interesting thoughts poikkiki. Of course, celibacy isn't for everyone, nor is it meant to be. That said, you've asked an interesting question, I'll plan to do a video on it in a few weeks. 🙂
@@DougsDharma Thank you for your quick response! Looking forward to it :)
This response was quick, the video will take quite awhile longer ... 😄
@@DougsDharma With the quality you put into your videos, I don't mind the wait at all :)
I am trying to work with my craving about cooking and eating. Sometimes i feel that desire controls my mind instead of me and i find difficult to calm myself down till i eat. I have to start working on it and be equanimus. Let's see
Thank you for your videos. Amazing job
My pleasure, Vasia. I also get hangry! 😄
There is nothing wrong with desire or aversion. Attachment to desire or aversion causes suffering.
@@consciouspresence5880this is a simple yet sensible way of putting it. Thank you!
Another great video and this reminds me of a South Indian movie I watched where the villain said that Lord Buddha attained the status of a Bhagvan because he transcended desire but desire is what makes us human
Yes that's right Sonam, desire isn't the problem, unskillful desire is.
If aversion to unpleasant bring us happyness.is not it a good thing?
It is, but happiness of that kind is also temporary.
True, seems like a paradox
BUT... we must consider/meditate upon the context
Example,
The BARK of the dog VS The BARK of the tree.
Desire (set in delusion) of fleeting unquenchable materialistic earthly things = suffering
Desire to do good, commensurate with the 8 fold path is a different context of desire.
My humble thoughts only.
Peace
Exactly so Karl. These are quite different kinds of desire.
If we desire to have nothing, we will be more peaceful and happier. That is the simple truths.
I used to desire many things and it makes me very depress because there is so many things I can't get and the things I could get
I no longer want which just causes even more stress.
Yes, simple desires are best, and that’s where our practice should aim towards. 🙏
@@DougsDharma 🙏
Sir actually I have so many desire in my life.. Ones my desire get Complete ....it Change.
Yes Sayali, exactly so. This is how desires work: when they are fulfilled, another desire replaces them. It is never-ending.
FWIW the book 'David Webster, The Philosophy of Desire in the Buddhist Pali Canon' is available for free download on Amazon Kindle :-)
Thanks Patrick! I just saw this comment today, for some odd reason UA-cam was thinking it was spammy and hid it, maybe the Kindle reference? Anyhow great to hear. 🙏
Shakya Muni Never said Desire is root of suffering. Becuase consideration is also desire. Thought of Helping sick, poor, old are also desire. If these are root of suffering we shouldn't think or do any good for other because it is desire and it will bring you suffering.
Buddha said Desire +attachment is root of suffering (Doe Chak)
Doe means desire
Chak means Attachment
Thanks Thubten, did you watch the video? I said something quite similar but based on the early texts. 🙂
Tanha (thirst) is the necessary condition that gives rise to pain. It's the critical point of "free will" (Western philosophy) between vedanā (pleasure, displeasure, ambivalence) and uptake (attachment). Tanha can and must be eliminated in order to eliminate pain.
Chanda (most often translated "desire" or "delight", "aspiration", "motivation") is necessary on the path. Chanda is a raft to be eliminated at the destination.
I assume the Tibetan retains these Buddha's distinctions.
Hi Doug, I really enjoyed this video as it added a lot of clarity to me about to the paradox of desire. How would an individual decrease an unskillful desire that leads to suffering?
Well, that's a matter of following the Eightfold Path and its various practices.
Tendency to holding on to forms feelings ..is the root
Yes, craving.
Thanks bro
You're very welcome!
That which I most desire, is to desire nothing.
if suffering is inevitable... why not desire? You can't get rid of desire because that in itself is a desire...
Actually some desires are potentially of benefit, such as that one. See: ua-cam.com/video/ZTqibLMY1LM/v-deo.html
I learned when a loved one dies and the family members go into mourning and sadness it's just them being selfish and attention getting ...... I agree 🙏😔 thoughts?
Such sadness is due to clinging to our loved one, and the resultant suffering when the loved one passes away. Compassion is the appropriate response when we see someone dealing with such suffering.
@@DougsDharma 🙏😔
Hey Doug, I've noticed that your videos seem to have a low amount of views and the channel isnt growing very much. If you monetize the videos with ads, youtube will promote your videos a lot more to non-subscribers, and you will get ad revenue that can be used to support the channel.
Just an idea :)
Hi G Unite and thanks for the tip! The channel is growing although slowly. I'm not able to monetize yet, and from what I've heard from a number of sources including UA-cam monetization makes no difference to channel growth anyway. I prefer not to put ads on my videos if possible since they can be annoying. 🙂
I think "Sensual Desires" to be more specific
Yes, though there are also desires for formless realms, or for nonexistence, for example.
Same opening music as Hans Wilhelm. 💕
It's a piece of free music ... 😄
And a good piece. 😁
Can you please share the Title of the Opening Music ? I LOVE IT !!! 😄
@@DipayanPyne94 I'm not sure of the title.
Who is the one that desires ?
😉
The builder of the house -- Dhammapada 153-154
Life should have never started in the first place 😔
Desire is not exact translation of Tibetan word "Chakpa" which I believe you are talking about and yes it is one of root cause of suffering. Chakpa is more like Clinging or Attachment. Dhoe-pa means Desire. You can desire Nirvana.
I'm not sure which Tibetan word would be apt here, "desire' has many Pāli translations, some skillful, others unskillful. So it sounds similar to Tibetan in that way.
Perhaps it's a translation problem, I'd say they meant that LUST is the root of suffering.
Well yes, but lust is too narrow. Suffering is brought about by all kinds of greedy states. (To be clear, "desire" is too broad).
Buddhist view of seeing the fundamental desire to continue living as problematic actually itself problematic. I've been through a lot of stuff in my life, had beenabused etc. and lived through depression, how would I survive without the desire for continued living? Or desire for seeking peace or being powerful against circumstances? Buddhism gets conflicted with itself in terms of what is skillful or what is unskillful. They use skillful and unskillful as what promotes Enlightenment or what gets ahead of it. Buddhism is mostly a Nihilistic philosophy in its Modern terminology. People say Buddha denied Nihilism, well that was not the same Nihilism term we use today, he rejected Annihilation, he didn't reject Nihilism as we know of today, even if he did it is not the case or the point we should be looking at, the material is in front of us, what the Buddha say doesn't matter for everything. People need to say straightforwardly while sharing this Dhamma, otherwise it goes against the truthfulness.
Hi Mert, thanks for your thoughts. While the Buddha did say that we should not cling to existence, he also said we should not cling to nonexistence either. So he's not recommending nihilism. 🙂
@@DougsDharma I respect your opinion Doug. But of the Nihilism we know today, like how it grew from European 18th Century era. Buddhism shares "a lot" with current knowledge and term Nihilism. Nihilism is not just a wish for non-existence. Non-self, emptiness, no God, no Soul. Everything is pretty accurrate with Nihilist point of view.
Non-self, emptiness, and no soul all mean the same thing in early Buddhism: that there isn't a permanent, unchanging self beneath experience. That is one critical part of Buddhist belief, but it's only a part. Buddhism isn't nihilist in the modern sense, at least on most interpretations of that system. It is certainly not morally nihilist: moral nihilism is wrong view, straight up. The Buddha argued strongly against the moral nihilists of his day. It's also not metaphysical nihilism, at least not in the early texts. I think it's good to focus for a time on the Brahmavihāras: they will take your mind off of nihilism and towards compassion and kindness, which are positive virtues. 🙂
Doug's Secular Dharma I will definetely focus on them Doug I was needing it, thanks. What is your opinion on the place of using your imagination and playing with your verbal fabrication like positive thoughts to work on yourself in Secular Buddhism?
That can work, though it might be best if you're having questions to talk with a counselor or psychologist to help. That way you can be surer that you are doing it in the right way. Be well my friend. 🙏
We shouldn't use the word desire for this because there is such a thing as righteous/right desire (like the desire to end suffering and spread (Joy and peace. Caused by (genorosity/Love witch at this time consists of things(Gold frankenscence myrrh and the secret things) seed bearing plant and free unruled beasts for mankind and green plant for Beasts who are God( If a beast kills a person ruled them to the beast is still pure and never sinned for now the sinful can rule beasts this is an oppurtunity to love God by refrain from ruling the beasts.) Budhachitta is Hope. We should refer to what this video calls desire as the flame of sin. The seed of the devil.
Sin is the root of suffering God is right focus, the noble eight fold path starts with a view of Love( which is God(drinkable liquid, Cash,Gold, frankenscence, myrrh, and seed bearing plant,and and unruled beasts)to make the next step the person must walk with God (in simpler words they must do an act of genorosity/ Love) then Joy (which is an eternal happiness is that originates from Giving.and is the the second step then peace which is accessed after the love is in the highest volume of flow. which exist when you love and to a lesser extent when you are loved we are more blessed to love than to be loved) patienceindness, Goodness-(consisting of Cash, the kjv Bible Gold Godly things, seed bearing plant in rules beasts to be given) faithfulness a return to the distributing of Love, the result of which is the self control
for other.
Hi Doug, another very thorough and thoughtful treatment of desire. Now, is desire here the same as attachment/craving. Because I understand that attachment/craving arises when I experience a pleasant feeling following contact with an object. Then I dwell on the object and exaggerate it's good qualities and see it as something that will bring me lasting happiness. And here is the mistake since no object has that power; dwelling on the marketing brochure for a new car may be a good example here. So if I have a more realistic view, that the object can also bring suffering, ( my new car may break down or it may involve me in an accident) I won't become attached and won't then suffer. So, can even a desire to practice Buddha Dhamma bring attachment and suffering if it is based on say an expectation that I am going to make rapid progress and will find fame and fortune? Hmmm.
On a second point: no doubt I am re-hashing a familiar question here so please indulge my ignorance. For practitioner who is towards the end of the path, they will have a heart felt understanding of selflessness - Yes? So, who is it that finally gets enlightened? Best wishes to all and thanks for your help.
Great questions, John. I did a video on an answer to your first question: ua-cam.com/video/ZTqibLMY1LM/v-deo.html . On your second point, there is no permanent "thing" or "being" that gets enlightened. Rather, the stream of mental and physical events cease manifesting greed, hatred, and delusion. Or at least that's how I understand it.
In the sutra Buddha mentions an arrow and I presumed he would mention a particular quality of the arrow that was metaphorical but it turns out it was the only projectile weaponry at the time... I can't help but laugh out loud, lol.
Ah yes, it was a long time ago!
He keep talking about your friends and family but some people don’t have friends and family and had to turn it off.
Sorry to hear it slh! Being without friends or family is very sad.
Both "desire" and "suffering" are inadequate translations of the original Pali and Sanskrit terms. That is my understanding.
Well, as with so many translations, they work in certain circumstances but not nearly all.
I desire of having no desires
😄 Well you need some desires just to survive. But yes, I understand where you are coming from. 🙂
Pretty simple desire leads to suffering
Certain kinds of them do, yes.
On another note I can be quite elitist and rough with people if I don't notice immediate aptitude for certain things, i.e Buddhism. It just irritates me that they waver so much, if the ideas don't call out to you so much you're willing to sacrifice it all, just don't bother I say. I don't care much for patience or persistence, I believe most of the will comes from within, you either have it or you don't, if you're unsure I'm going to discourage you.
Well I think that can be a good strategy for someone looking to become a monastic. But for lay followers there is a larger range of options.
Yes. 100% it is the cause of suffering he was right
Well yes, craving is the cause of suffering. "Desire" is a bit more broad.
from the perspective of the middle way, a desire to give isn't a desire, it is the breath out from a wholeness. overflowing cup if you will. this is unfortunately a very confusing way of talking about the fundamental principals of what the middle way is. you can participate in the world without trying to influence your feelings or the feelings of others.
Thanks Carinna.
❤😊🤓🤔😑😍🙏
Enlightenment is through grace not work.
"You yourself must strive.
The Buddhas only point the way." -- Dhammapada 276.
www.realbuddhaquotes.com/you-yourself-must-strive-the-buddhas-only-point-the-way/
Your hands distract me 😁. Good message nonetheless
Yes I do sometimes speak with my hands! 😄
Mistranslation. The cause of suffering is ignorance
Well, and what of the Second Noble Truth?
@@DougsDharma it's commonly translated that desire or craving is what causes suffering but given what I understand it's actually ignorance.
@@DougsDharma the second truth indicates that the cause of suffering is ignorance. We can say it's desire or thirst which would be fairly accurate, even craving. But the word that best fits is ignorance. Because it's a state of mind usually willing, which sets up the parameters for all the others
@@DougsDharma but it is true that desire, craving and those sorts of things contribute to our suffering
@@someoneelse6618 Yes the deepest cause is ignorance, but there are other causes as well. I'll be doing a video on this in a few weeks.
NO, JUST STICK TO FUNDAMENTAL TEACHING, later books are just written to derail buddism
Thanks for that Source Source, which later books are you talking about?
Doug's Secular Dharma, the books which are written later after death of Buddha
All Buddhist books were written after his death. But I believe we can be confident that the suttas and vinaya were compiled in the memorized oral tradition more or less as we have the Pali today. Abhidhamma, commentary, Mahayana and more were written (often many) centuries later.
@@sourcesource8750 None of the texts were written during Buddha's lifetime. So it's pointless.