The Three Underlying Tendencies

Monks, dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition there arises [a feeling] felt as pleasant or painful or neither painful-nor-pleasant.

Dependent on the ear and sounds, ear-consciousness arises; the meeting of the three is contact; with contact as condition there arises [a feeling] felt as pleasant or painful or neither painful-nor-pleasant.

Dependent on the nose and odors, nose-consciousness arises; the meeting of the three is contact; with contact as condition there arises [a feeling] felt as pleasant or painful or neither painful-nor-pleasant.

Dependent on the tongue and flavors, tongue-consciousness arises; the meeting of the three is contact; with contact as condition there arises [a feeling] felt as pleasant or painful or neither painful-nor-pleasant.

Dependent on the body and physical objects, body-consciousness arises; the meeting of the three is contact; with contact as condition there arises [a feeling] felt as pleasant or painful or neither painful-nor-pleasant.

Dependent on the mind and mental objects, mind-consciousness arises; the meeting of the three is contact; with contact as condition, there arises [a feeling] felt as pleasant or painful or neither painful-nor-pleasant.

When one is touched by a pleasant feeling, if one excites in it, welcomes it, and remains holding to it, then the underlying tendency to crave lies within one.

When one is touched by a painful feeling, if one sorrows, grieves and has displeasure, weeps beating one’s breast and becomes distraught, then the underlying tendency to aversion lies within one.

When one is touched by a neither painful-nor-pleasant feeling, if one does not understand as it actually is, the cause, the disappearance, the gratification, the danger, and the escape in regard to that feeling, then the underlying tendency to ignorance (unknowing of true reality) lies within one.

Monks, that one shall here and now make an end of discontentedness without abandoning the underlying tendency to crave for pleasant feelings, without abolishing the underlying tendency to aversion towards painful feelings, without eliminating the underlying tendency to ignorance (unknowing of true reality) in regard to neither painful-nor-pleasant feelings, without abandoning ignorance and arousing true wisdom - this is impossible.

(Reference: MN 148)

In this Teaching from Gotama Buddha, he shares how a Practitioner needs to eliminate craving, anger, and ignorance (unknowing of true reality) in order to eliminate discontentedness.

The Buddha shares how The Six Internal Sense Bases and The Six External Sense Bases with contact as condition arises the consciousness of the object (i.e. awareness of the object).

When a Practitioner experiences pleasant feelings arise due to eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness, “if one excites in it, welcomes it, and remains holding to it, then the underlying tendency to crave lies within one”. This means that if the Practitioner experiences excitement, welcomes the contact, remaining holding on to it, then there is craving/desire/attachment in the mind. Observing this, a wise Practitioner would apply Right Effort to eliminate the craving/desire/attachment so that they can eliminate the arising pleasant feelings that are arising due to this impermanent condition. Training the mind to not long or yearn (i.e. chase after the objects of its affection) for pleasant feelings through The Six Sense Bases will train the mind to eliminate the fetter/taint/pollution of mind described as “sensual desire”. If a Practitioner welcomes in the impermanent pleasant feelings, then they are inviting in the painful feelings. If the mind is allowed to base its inner feelings on impermanent conditions arising pleasant feelings, then the mind will experience painful feelings and/or feelings that are neither painful-nor-pleasant at some point. Eliminating the cravings/desires/attachments that are causing the pleasant feelings will then eliminate the mind experiencing painful feelings and feelings that are neither painful-nor-pleasant. The mind can be liberated from all discontentedness.

When a Practitioner experiences painful feelings arise due to eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness, “if one sorrows, grieves and has displeasure, weeps beating one’s breast and becomes distraught then the underlying tendency to aversion lies within one”. This means that if the Practitioner experiences sorrow, grief, displeasure, anger, sadness, frustration, irritation, annoyance, etc., then there is craving/desire/attachment in the mind. Observing this, a wise Practitioner would apply Right Effort to eliminate the craving/desire/attachment so that they can eliminate the arising painful feelings that are arising due to this impermanent condition. Training the mind to not be averse (i.e. push away the disagreeable experience) to painful feelings through The Six Sense Bases will train the mind to eliminate the fetter/taint/pollution of mind described as “sensual desire”. If a Practitioner is averse to the impermanent painful feelings, then the mind is still craving/desiring pleasant feelings. If the mind is allowed to base its inner feelings on impermanent conditions arising painful feelings, then the mind will experience difficulties being uncomfortable and unwilling to face the challenges that it disagrees with through maintaining its craving/desire/attachment to pleasant feelings. Eliminating the cravings/desires/attachments that are causing the painful feelings will then eliminate the mind experiencing painful feelings and feelings that are neither painful-nor-pleasant. The mind can be liberated from all discontentedness.

When a Practitioner experiences neither painful-nor-pleasant feelings arise due to eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness, “if one does not understand as it actually is the cause, the disappearance, the gratification, the danger, and the escape in regard to that feeling, then the underlying tendency to ignorance (unknowing of true reality) lies within one”. This means that if the Practitioner experiences boredom, loneliness, shyness, displeasure, discomfort, dissatisfaction, etc., then there is craving/desire/attachment in the mind. Observing this, a wise Practitioner would apply Right Effort to eliminate the craving/desire/attachment so that they can eliminate the arising neither painful-nor-pleasant feelings that are arising due to this impermanent condition. Training the mind to not be ignorant (i.e. unknowing of true reality) to neither painful-nor-pleasant feelings through The Six Sense Bases will train the mind to eliminate the fetter/taint/pollution of mind described as “sensual desire”. If a Practitioner is unaware of the impermanent neither painful-nor-pleasant feelings, then the mind is still unknowing of true reality. If the mind is allowed to base its inner feelings on impermanent conditions arising neither painful-nor-pleasant feelings, then the mind will not understand “as it actually is the cause, the disappearance, the gratification, the danger, and the escape in regard to that feeling”.

Cause: craving/desire/attachment

Disappearance: The Universal Truth of Impermanence

Gratification: The unEnlightened mind’s fetter/taint/pollution of “sensual desire”

Danger: The Universal Truth of Discontentedness

Escape: The Eight Fold Path

Eliminating the cravings/desires/attachments that are causing the pleasant feelings, painful feelings, and feelings that are neither painful-nor-pleasant through learning, reflecting, and practicing The Eight Fold Path will then eliminate discontentedness from being experienced by the mind. The mind can be liberated from all discontentedness.

1.) Eyes come in contact with a form, arising awareness of the form is eye-consciousness.

2.) Ears come in contact with a sound, arising awareness of the sound is ear-consciousness.

3.) Nose comes in contact with an odor, arising awareness of the odor is nose-consciousness.

4.) Tongue comes in contact with a flavor, arising awareness of the flavor is tongue-consciousness.

5.) Body comes in contact with a physical object, arising awareness of the physical object is body-consciousness.

6.) Mind comes in contact with a mental object, arising awareness of the mental object is mind-consciousness.

It is through the mind developing the deep understanding of how consciousness (i.e. awareness) of objects experienced through contact arises pleasant feelings, painful feelings, and feelings that are neither painful-nor-pleasant that the mind can then apply Right Effort “cut off and let go” of the arising discontentedness. This is how a Practitioner can then eliminate 100% of all discontentedness.

Learning, reflecting, and practicing The Four Foundations of Mindfulness will allow a Practitioner to develop their awareness of the arising discontentedness sooner and sooner so that the mind is not affected by the arising discontentedness.

Without the understanding of The Six Sense Bases and how the unEnlightened mind longs, yearns, and chases after pleasant feelings through The Six Sense Bases, a Practitioner would be unable to attain Enlightenment. Without the understanding and practice of The Four Foundations of Mindfulness, a Practitioner would be unable to attain Enlightenment.

Detailed explanation of The Four Foundations of Mindfulness is available in this same book series found in Chapter 5 of the book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).

The Buddha finishes this Teaching ensuring Students understand that without the elimination of craving, anger (aversion), and ignorance (unknowing of true reality), it would be impossible to eliminate discontentedness. He shares that in the following paragraph.

“Monks, that one shall here and now make an end of discontentedness without abandoning the underlying tendency to crave for pleasant feelings, without abolishing the underlying tendency to aversion towards painful feelings, without eliminating the underlying tendency to ignorance (unknowing of true reality) in regard to neither painful-nor-pleasant feelings, without abandoning ignorance and arousing true wisdom - this is impossible”.

Transforming The Three Poisons: Craving, Anger, and Ignorance

Gotama Buddha’s Teachings to eliminate craving, anger, and ignorance are known, for good reason, as The Three Poisons, The Three Unwholesome Roots, and The Three Fires. Also known as (greed, hatred, and delusion) or (desire, ill will, and confusion).

These are The Three Poisons that exist and are present in the mind as part of rebirth into the human realm. It is our goal, through these Teachings, to eliminate these three poisons through practice of non-craving or generosity, non-anger or loving-kindness, and non-ignorance or wisdom. To attain Enlightenment, one would need to completely eliminate The Three Poisons.

These metaphors suggest how dangerous afflictive thoughts and emotions can be if they are not understood and transformed. Craving (Greed/Desire) refers to our selfishness, desire, attachment, and grasping for contentedness and satisfaction outside of ourselves. Anger (Hatred/Ill Will) refers to our hostility and aggression, our aversion and repulsion toward unpleasant people, circumstances, and even toward our own uncomfortable feelings. Ignorance (Delusion/Confusion) refers to our dullness, confusion, and misperception; our unknowing or wrong views of reality misunderstanding the world around us as described as part of The Natural Laws of Existence in Gotama Buddha’s Teachings.

The poisons of craving, anger, and ignorance (unknowing of true reality) — mask our true nature, the awakened mind of wisdom and compassion. These poisonous states of mind then motivate non-virtuous and unskillful intentions, speech, and actions, which produces unwholesome Kamma so they need to be transformed, remedied and an antidote applied to experience the brightness of the Enlightened mind.

Craving, anger, and ignorance (unknowing of true reality) are deeply embedded in the conditioning of our personalities. Our behavior is habitually influenced and tainted by these three poisons, these unwholesome roots buried deep into the mind. Burning within us as craving (greed/desire), anger (hatred/ill will), and ignorance (delusion/confusion), these poisons lay to waste hearts, lives, hopes, and civilizations, driving us blind and thirsty through the seemingly endless round of birth and death - The Cycle of Rebirth.

Gotama Buddha describes these defilements as bonds, hindrances, and knots; the actual root cause of unwholesome Kamma and the entire spectrum of human discontentedness. It is The Three Poisons, The Three Unwholesome Roots, or The Three Fires that keeps the mind in the unEnlightened state. It is only when a Practitioner deeply understands these and uproots them from the mind, that one can reside permanently peaceful, calm, serene, and content with joy.

Although this Teaching may appear negative or unpleasant, indeed, a wise understanding of The Three Poisons of craving, anger, and ignorance (unknowing of true reality) is ultimately positive and empowering. With this superb understanding, we can clearly see and feel the factors that are causing discontentedness and suffering in our lives. And with this clarity and insight, we can make the choice to eliminate those factors.

The Teaching of The Four Noble Truths clearly explains that when we embrace and understand the exact causes of our discontentedness, suffering and dissatisfaction, we can then take the necessary steps to extinguish those causes and liberate the mind. This is certainly positive and empowering.

In addition, it is important for us to realize that Gotama Buddha’s Teachings regarding defilement and purification are not just rigid, restrictive, or authoritarian theories regarding morality, but are real and solid truths essential to our correct understanding of reality and eventual awakening. Through learning these Teachings and the practice of these Teachings, we awaken to true reality, acquiring wisdom, eliminating the poison of ignorance/delusion or “unknowing” we have of true reality that keeps The Three Poisons well rooted into the mind causing us untold amounts of discontentedness and suffering.

Through learning, reflecting, and practicing these Teachings while seeking guidance with a Teacher, a Practitioner will independently observe the truth acquiring wisdom to liberate the mind removing these poisons to experience Enlightenment.

Detailed explanation of The Three Poisons and how to eliminate them is available in this same book series found in Chapter 8 of the book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).