Difference between revisions of "Raga"
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− | Raga (Sanskrit, also | + | [[Raga]] ([[Sanskrit]], also [[Rāga]]; [[Pali]] [[Lobha]]; [[Tibetan]]: [['dod chags]]) - is translated as "[[attachment]]", "[[passion]]", or "[[desire]]". It is defined as hankering after things within the [[three realms]] of [[existence]]; it produces [[frustration]]. [[Raga]] ([[Lobha]]) is identified in the following contexts within the [[Buddhist teachings]]: |
− | * One of the [[Three poisons|three poisons]] within the Mahayana Buddhist tradition. | + | * One of the [[Three poisons|three poisons]] within the [[Mahayana]] [[Buddhist tradition]]. |
− | * One of the '' | + | * One of the ''[[Three unwholesome roots]]'' within the [[Theravada]] [[Buddhist tradition]] |
− | * One of the [[Mental factors#Six_root_unwholesome_factors|six root kleshas]] within the Mahayana Abhidharma teachings | + | * One of the [[Mental factors#Six_root_unwholesome_factors|six root kleshas]] within the [[Mahayana]] [[Abhidharma]] teachings |
− | * One of the [[Mental factors#Fourteen_unwholesome_mental_factors|fourteen unwholesome mental factors]] within the Theravada Abhidharma teachings | + | * One of the [[Mental factors#Fourteen_unwholesome_mental_factors|fourteen unwholesome mental factors]] within the [[Theravada]] [[Abhidharma]] teachings |
==Definitions== | ==Definitions== | ||
− | ===Theravada=== | + | ===[[Theravada]]=== |
− | The [[Visuddhimagga]] (XIV, 162) gives the following definition of | + | The [[Visuddhimagga]] (XIV, 162) gives the following [[definition]] of [[Lobha]]: |
− | : ...greed has the characteristic of grasping an object like | + | : ...[[greed]] has the [[characteristic]] of [[grasping]] an [[object]] like “{{Wiki|monkey}} lime”. Its [[function]] is sticking, like meat put in a [[hot]] pan. It is [[manifested]] as not giving up, like the dye of lamp-black. Its proximate [[cause]] is [[seeing]] [[enjoyment]] in things that lead to bondage. Swelling with the current of [[craving]], it should be regarded as taking ([[beings]]) with it to states of loss, as a swift-flowing [[river]] does to the great ocean. |
− | Nina van Gorkom explains: | + | [[Nina van Gorkom]] explains: |
− | : Greed has the characteristic of grasping like monkey lime. Monkey lime was used by hunters in order to catch monkeys. We read in the Kindred Sayings (V, Mahā-vagga, Book III, Chapter I, par7, The monkey) that a hunter sets a trap of lime for monkeys. Monkeys who are free from “folly and | + | : [[Greed]] has the [[characteristic]] of [[grasping]] like {{Wiki|monkey}} lime. {{Wiki|Monkey}} lime was used by {{Wiki|hunters}} in [[order]] to catch monkeys. We read in the [[Kindred Sayings]] (V, [[Mahā-vagga]], [[Book]] III, [[Chapter]] I, par7, The {{Wiki|monkey}}) that a {{Wiki|hunter}} sets a trap of lime for monkeys. Monkeys who are free from “folly and [[greed]]” do not get trapped. We read: |
− | : ...But a greedy, foolish monkey comes up to the pitch and handles it with one paw, and his paw sticks fast in it. Then, thinking: I'll free my paw, he seizes it with the other paw, but that too sticks fast. To free both paws he seizes them with one foot, and that too sticks fast. To free both paws and the one foot, he lays hold of them with the other foot, but that too sticks fast. To free both paws and both feet he lays hold of them with his muzzle: but that too sticks fast. So that monkey thus trapped in five ways lies down and howls, thus fallen on misfortune... | + | : ...But a [[greedy]], [[foolish]] {{Wiki|monkey}} comes up to the pitch and handles it with one paw, and his paw sticks fast in it. Then, [[thinking]]: I'll free my paw, he seizes it with the other paw, but that too sticks fast. To free both paws he seizes them with one foot, and that too sticks fast. To free both paws and the one foot, he lays hold of them with the other foot, but that too sticks fast. To free both paws and both feet he lays hold of them with his muzzle: but that too sticks fast. So that {{Wiki|monkey}} thus trapped in five ways lies down and howls, thus fallen on misfortune... |
− | ===Mahayana=== | + | ===[[Mahayana]]=== |
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− | The Abhidharma-samuccaya states: | + | The [[Abhidharma-samuccaya]] states: |
− | : What is [attachment]? It is the hankering after things ranging over the three levels of existence, and its function is to produce frustrations. | + | : What is [[attachment]]? It is the hankering after things ranging over the three levels of [[existence]], and its [[function]] is to produce frustrations. |
− | Je Tsongkhapa states: | + | [[Je Tsongkhapa]] states: |
− | : [Attachment] is a hankering after any pleasurable external or internal object by taking it as pleasing to oneself. For example, just as it is difficult to remove oil stain from a cotton cloth, in the same way, this hankering after and getting more and more involved with the thing makes it very difficult to get rid of. | + | : [[Attachment]] is a hankering after any [[pleasurable]] {{Wiki|external}} or internal [[object]] by taking it as [[pleasing]] to oneself. For example, just as it is difficult to remove oil stain from a cotton cloth, in the same way, this hankering after and getting more and more involved with the thing makes it very difficult to get rid of. |
==Contemporary explanations== | ==Contemporary explanations== | ||
− | Raga is said to arise from the identification of the self as being separate from everything else. This mis-perception or misunderstanding is referred to as | + | [[Raga]] is said to arise from the identification of the [[self]] as [[being]] separate from everything else. This mis-perception or {{Wiki|misunderstanding}} is referred to as [[Avidya]] ([[ignorance]]). |
− | Contemporary Buddhist teachers such as Mingyur Rinpoche, Daniel Goleman, and Ron Leifer have noted that there is a level of "attachment" to the self that is necessary for biological survival, but that when this "attachment" extends to non-essential needs, it becomes unhealthy. Mingyur Rinpoche explains: | + | Contemporary [[Buddhist]] [[teachers]] such as [[Mingyur Rinpoche]], {{Wiki|Daniel Goleman}}, and Ron Leifer have noted that there is a level of "[[attachment]]" to the [[self]] that is necessary for {{Wiki|biological}} survival, but that when this "[[attachment]]" extends to non-essential needs, it becomes [[unhealthy]]. [[Mingyur Rinpoche]] explains: |
− | : The perception of | + | : The [[perception]] of “[[self]]” as separate from “others” is [...] an [[essentially]] {{Wiki|biological}} mechanism–an established pattern of {{Wiki|neuronal}} {{Wiki|gossip}} that consistently signals other parts of the {{Wiki|nervous system}} that each of us is a {{Wiki|distinct}}, {{Wiki|independently}} [[existing]] creature that needs certain things in [[order]] to perpetuate its [[existence]]. Because we [[live]] in [[physical]] [[bodies]], some of these things we need, such as {{Wiki|oxygen}}, [[food]], and [[water]], are truly indispensable. In addition, studies of {{Wiki|infant}} survival that [[people]] have discussed with me have shown that survival requires a certain amount of [[physical]] nurturing. We need to be touched; we need to be spoken to; we need the simple fact of our [[existence]] to be [[acknowledged]]. Problems begin, however, when we generalize {{Wiki|biologically}} [[essential]] things into areas that have [[nothing]] to do with basic survival. In [[Buddhist]] terms, this generalization is known as “[[attachment]]” or “[[desire]]” —which, like [[ignorance]], can be seen as having a purely {{Wiki|neurological}} basis. |
− | |||
− | |||
− | + | [[Mingyur Rinpoche]] uses the example of becoming [[attached]] to chocolate; he explains: | |
− | + | : When we [[experience]] something like chocolate, for example, as [[pleasant]], we a establish a {{Wiki|neuronal}} connection that equates chocolate with the [[physical]] [[sensation]] of [[enjoyment]]. This is not to say that chocolate in itself is a good or bad thing. There are lots of {{Wiki|chemicals}} in chocolate that create a [[physical]] [[sensation]] of [[pleasure]]. It’s our {{Wiki|neuronal}} [[attachment]] to chocolate that creates problems. | |
− | + | [[Mingyur Rinpoche]] also emphasizes that whatever the [[conditions]] we have that make us [[happy]] for a period of [[time]] are [[bound]] to change. "Change is the only [[constant]] of [[relative]] [[reality]]." | |
− | [[ | ||
− | [[Category: | + | {{W}} |
+ | [[Category:Kleshas]] | ||
+ | [[Category:Desires]] |
Latest revision as of 15:53, 11 January 2016
Raga (Sanskrit, also Rāga; Pali Lobha; Tibetan: 'dod chags) - is translated as "attachment", "passion", or "desire". It is defined as hankering after things within the three realms of existence; it produces frustration. Raga (Lobha) is identified in the following contexts within the Buddhist teachings:
- One of the three poisons within the Mahayana Buddhist tradition.
- One of the Three unwholesome roots within the Theravada Buddhist tradition
- One of the six root kleshas within the Mahayana Abhidharma teachings
- One of the fourteen unwholesome mental factors within the Theravada Abhidharma teachings
Definitions
Theravada
The Visuddhimagga (XIV, 162) gives the following definition of Lobha:
- ...greed has the characteristic of grasping an object like “monkey lime”. Its function is sticking, like meat put in a hot pan. It is manifested as not giving up, like the dye of lamp-black. Its proximate cause is seeing enjoyment in things that lead to bondage. Swelling with the current of craving, it should be regarded as taking (beings) with it to states of loss, as a swift-flowing river does to the great ocean.
Nina van Gorkom explains:
- Greed has the characteristic of grasping like monkey lime. Monkey lime was used by hunters in order to catch monkeys. We read in the Kindred Sayings (V, Mahā-vagga, Book III, Chapter I, par7, The monkey) that a hunter sets a trap of lime for monkeys. Monkeys who are free from “folly and greed” do not get trapped. We read:
- ...But a greedy, foolish monkey comes up to the pitch and handles it with one paw, and his paw sticks fast in it. Then, thinking: I'll free my paw, he seizes it with the other paw, but that too sticks fast. To free both paws he seizes them with one foot, and that too sticks fast. To free both paws and the one foot, he lays hold of them with the other foot, but that too sticks fast. To free both paws and both feet he lays hold of them with his muzzle: but that too sticks fast. So that monkey thus trapped in five ways lies down and howls, thus fallen on misfortune...
Mahayana
The Abhidharma-samuccaya states:
- What is attachment? It is the hankering after things ranging over the three levels of existence, and its function is to produce frustrations.
Je Tsongkhapa states:
- Attachment is a hankering after any pleasurable external or internal object by taking it as pleasing to oneself. For example, just as it is difficult to remove oil stain from a cotton cloth, in the same way, this hankering after and getting more and more involved with the thing makes it very difficult to get rid of.
Contemporary explanations
Raga is said to arise from the identification of the self as being separate from everything else. This mis-perception or misunderstanding is referred to as Avidya (ignorance).
Contemporary Buddhist teachers such as Mingyur Rinpoche, Daniel Goleman, and Ron Leifer have noted that there is a level of "attachment" to the self that is necessary for biological survival, but that when this "attachment" extends to non-essential needs, it becomes unhealthy. Mingyur Rinpoche explains:
- The perception of “self” as separate from “others” is [...] an essentially biological mechanism–an established pattern of neuronal gossip that consistently signals other parts of the nervous system that each of us is a distinct, independently existing creature that needs certain things in order to perpetuate its existence. Because we live in physical bodies, some of these things we need, such as oxygen, food, and water, are truly indispensable. In addition, studies of infant survival that people have discussed with me have shown that survival requires a certain amount of physical nurturing. We need to be touched; we need to be spoken to; we need the simple fact of our existence to be acknowledged. Problems begin, however, when we generalize biologically essential things into areas that have nothing to do with basic survival. In Buddhist terms, this generalization is known as “attachment” or “desire” —which, like ignorance, can be seen as having a purely neurological basis.
Mingyur Rinpoche uses the example of becoming attached to chocolate; he explains:
- When we experience something like chocolate, for example, as pleasant, we a establish a neuronal connection that equates chocolate with the physical sensation of enjoyment. This is not to say that chocolate in itself is a good or bad thing. There are lots of chemicals in chocolate that create a physical sensation of pleasure. It’s our neuronal attachment to chocolate that creates problems.
Mingyur Rinpoche also emphasizes that whatever the conditions we have that make us happy for a period of time are bound to change. "Change is the only constant of relative reality."