From the Buddha's perspective, a disturbing thought is any thought that leads to harm to yourself or to others. It might be characterized by craving or hatred. Having that thought, and paying a lot of attention to it, compels you to act in a harmful way.
And this is where clinical psychology and Buddhism have dovetailed: They both acknowledge that negative thoughts are really just a part of being human, and if we push them away or repress them, or even just wait for them to go, they'll get worse.
Within our ground of awareness, thoughts and emotions arise, morph and change, pulsate with intensity, and inevitably pass away. It's true that intrusive thoughts and emotions pass away but then come back (over and over), but our ground of awareness isn't bothered by this.
The Buddha once described the mind as a wild horse. In the Eightfold Path, he recommends practicing “right effort” by first avoiding and then clearing our minds of negative, unwholesome thoughts. Once that is achieved, one perfects a wholesome, tranquil state of mind through the practice of positive thinking.
The five principal kleshas, which are sometimes called poisons, are attachment, aversion, ignorance, pride, and jealousy.
The three poisons are: greed (raga, also translated as lust), hatred (dvesha, or anger), and delusion (moha, or ignorance). The three poisons are opposed by three wholesome, or positive attitudes essential to liberation: generosity (dana), lovingkindness (maitri, Pali: metta), and wisdom (prajna).
The basic causes of suffering are known as the Three Poisons : greed, ignorance and hatred. These are often represented as a rooster (greed), a pig (ignorance) and a snake (hatred).
Buddhism uses meditation as one of its strategies to achieve goals. A peaceful mind is better equipped to let go of and forgive hurtful memories. Buddhist teachings on how to be calm like a monk include mindfulness and meditation. Fear, wrath, and uncertainty may all be acknowledged via regular meditation.
In the beginning – as they point us in the right direction. In the middle as they make perfect sense, showing us what is right, what is wrong, and we can verify the truth for ourselves. In the end - as we truly wash away the impurities in our hearts and minds, and suffering disappears, step by step.
Reflective meditation involves repeatedly turning your attention to a theme but being open to whatever arises from the experience. Reflective practices in Buddhism include meditations on impermanence and interconnectedness as well as faith enhancing practices such as meditation on the qualities of the Buddha.
Intrusive thoughts are often triggered by stress or anxiety. They may also be a short-term problem brought on by biological factors, such as hormone shifts. For example, a woman might experience an uptick in intrusive thoughts after the birth of a child.
They make decisions but are not swayed by self-centered emotions. Buddhas are immeasurably creative but not interested in fantasy. Buddhas think but are not caught up in their thoughts, and do not mistake their thoughts to be who they are.
The Dhammasangāni [5] regard five acts – matricide, parricide, slaying an Arhat, slaying a Buddha, and causing division among priesthood to be five unpardonable sins.
Skilful actions that lead to good karmic outcomes are based upon motives of generosity; compassion, kindness and sympathy, and clear mindfulness or wisdom. The opposite motives of greed, aversion (hatred) and delusion, when acted upon, lead to bad karmic results.
Therefore, in order to free oneself from karma (and achieve Nirvana), one must renounce any kama (desire). In this case, to act will merely mean to conform to one's own sva-dharma, which determines each castes' role within society.
“Take care of those emotions first, because anything that comes from a place of fear and anxiety and anger will only make the fire worse. Come back and find a place of calm and peace to cool the flame of emotion down.”
When emotions around fear or anxiety become too strong, Buddhist teachers say one should recall examples of compassion, kindness and empathy. The pattern of fearful and despairing thoughts can be stopped by bringing oneself back to the feeling of caring for others. Compassion is important even as we maintain distance.
Ānantarya Karma (Sanskrit) or Ānantarika Kamma (Pāli) are the most serious offences in Buddhism that, at death, through the overwhelming karmic strength of any single one of them, bring immediate disaster. Both Buddhists and non-Buddhists must avoid them at all costs.
(Skt.; Pāli, akusala-mūla). Collective name for the three roots of evil, being the three unwholesome mental states of greed (rāga), hatred (dveṣa), and delusion (moha). All negative states of consciousness are seen as ultimately grounded in one or more of these three.
Buddhists believe in the cycle of samsara , which is the cycle of birth, life, death and rebirth. This means that people will experience suffering many times over. All of the things a person goes through in life cause suffering and they cannot do anything about it.
Food is prepared as a spiritual exercise with attention to balance, harmony, and delicacy. Conscious eating is followed among all Buddhists. Buddha advised monks to avoid eating 10 kinds of meat for self-respect and protection: humans, elephants, horses, dogs, snakes, lions, tigers, boars and hyenas.
In Buddhism, desire and ignorance lie at the root of suffering. By desire, Buddhists refer to craving pleasure, material goods, and immortality, all of which are wants that can never be satisfied. As a result, desiring them can only bring suffering.