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The Buddha attributed mental illness to the arising of mental defilements which are ultimately based on the unwholesome roots (three poisons) of greed, hatred and confusion. [13] From the perspective of the Buddha, mental illness is a matter of degree, and ultimately, everyone who is not an awakened being is in some sense mentally ill.
The three kleshas of ignorance, attachment and aversion are referred to as the three poisons (Skt. triviṣa; Tibetan: dug gsum) in the Mahayana tradition and as the three unwholesome roots (Pāli, akusala-mūla; Skt. akuśala-mūla) in the Theravada tradition. The Sanskrit, Pali, and Tibetan terms for each of the three poisons are as follows:
Attachment rāga: lobha 'dod chags: 依恋. Yī liàn. Attachment or desire for what we like Desire, passion Aversion dvesha: dosa: zhe sdang: 厌恶 Yàn wù. 愤怒 Fèn nù Aversion for what we don't like, or for what prevents us from getting what we like Anger, hatred Pride māna: māna: nga rgyal: 虛榮. Xū róng
Upādāna is the Sanskrit and Pāli word for "clinging", "attachment" or "grasping", although the literal meaning is "fuel". [4] Upādāna and taṇhā (Skt. tṛṣṇā) are seen as the two primary causes of dukkha ('suffering', unease, "standing unstable").
This world is dystopia and what we perceive as reality is simulated reality. Everything, including time, is an illusion. This illusion is known as "Maya" to which we have "moh" or an attachment. Within the Mahayana tradition, moha is classified as one of the three poisons, which are considered to be the root cause of suffering.
According to the first-century CE exegetic Vimuttimagga, the five hindrances include all ten fetters: sense desire includes any attachment to passion; ill will includes all unwholesome states of hatred; and, sloth and torpor, restlessness and worry, and doubt include all unwholesome states of infatuation. The Vimuttimagga further distinguishes ...
As suffering is not an inherent aspect of existence [4] sometimes the second seal is omitted to make Three Dharma Seals. [7] However, when the second seal is taken to refer to existence contaminated by or influenced by the mental afflictions of ignorance, attachment, and anger and their conditioning actions (karma), this omission is not necessary.
Throughout the Pali canon, the word "fetter" is used to describe an intrapsychic phenomenon that ties one to suffering. For example, in the Itivuttaka, the Buddha says: "Monks, I don't envision even one other fetter — fettered by which beings conjoined go wandering and transmigrating on for a long, long time—like the fetter of craving ...