sekha silapada wrote: I want to understand why the Buddha said desire is harmful, and how. Is there something I'm missing?
sekha silapada wrote: Is there something I'm missing?
sekha silapada wrote:I have a question on right view of desire and depression. I used to practice Buddhism, and after a while it made me feel empty and made life feel meaningless. I viewed desire as harmful, so I worked to get rid of desire, but it ended up making me depressed, feeling as though everything was pointless. I mean, yeah, sure Nibbana and all, but life should be enjoyed in the moment, and how can life be enjoyed unless one has desire?
sekha silapada wrote:Even simple things, like a cool fall breeze, brings joy because it is desireable (because such breezes are rare for most of the year, you can't control when you receive them, they feel nice). If things are no longer desirable, you can no longer extract joy from them.
sekha silapada wrote:I personally don't find picking and choosing to practice what you find agreeable or convenient be very growth stimulating.
sekha silapada wrote:I was reading a recent thread where people were discussing "good" versus "bad" desire. I feel like the idea is very logical to me- some kinds of desire can be positive/helpful, some negative/harmful. I'd love to think/know that this is what Buddhism teaches. But I don't know how well this fits into a Buddhist context- again, I was taught that all desire should be removed.
sekha silapada wrote:In conclusion, I don't know whether the view on desire I have been taught it a right view, and if not, I would love some explanation on desire and right view/what I'm missing.
SN 12.65 wrote:Just this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration... I followed that path. Following it, I came to direct knowledge of birth... becoming... clinging... craving... feeling... contact... the six sense media... name-&-form... consciousness, direct knowledge of the origination of consciousness, direct knowledge of the cessation of consciousness, direct knowledge of the path leading to the cessation of consciousness. I followed that path.
"Following it, I came to direct knowledge of fabrications, direct knowledge of the origination of fabrications, direct knowledge of the cessation of fabrications, direct knowledge of the path leading to the cessation of fabrications. Knowing that directly, I have revealed it to monks, nuns, male lay followers & female lay followers, so that this holy life has become powerful, rich, detailed, well-populated, wide-spread, proclaimed among celestial & human beings."
LonesomeYogurt wrote:Your symptoms are often seen in those who try too hard to just intellectually brow-beat themselves into desirelessness. But the intellectual view brings none of the joy and freedom that direct knowledge does. So I would recommend, as Ben said, just following the Noble Eightfold Path without "working to get rid of desire." You can't force yourself through sheer force of will or repetition of "desire is bad, desire is bad." You have to let the Noble Eightfold Path, sila, samadhi, and panya, burn up your defilements naturally. When practiced with loving-kindness towards yourself, you'll begin to let go of desire naturally when you find it replaced with the joy and peace of relinquishment.
"There are these three urgent duties of a farming householder. Which three?
"There is the case where a farming householder quickly gets his field well-plowed & well-harrowed. Having quickly gotten his field well-plowed & well-harrowed, he quickly plants the seed. Having quickly planted the seed, he quickly lets in the water & then lets it out.
"These are the three urgent duties of a farming householder. Now, that farming householder does not have the power or might [to say:] 'May my crops spring up today, may the grains appear tomorrow, and may they ripen the next day.' But when the time has come, the farming householder's crops spring up, the grains appear, and they ripen.
"In the same way, there are these three urgent duties of a monk. Which three? The undertaking of heightened virtue, the undertaking of heightened mind, the undertaking of heightened discernment. These are the three urgent duties of a monk. Now, that monk does not have the power or might [to say:] 'May my mind be released from fermentations through lack of clinging/sustenance today or tomorrow or the next day.' But when the time has come, his mind is released from fermentations through lack of clinging/sustenance.
"Thus, monks, you should train yourselves: 'Strong will be our desire for the undertaking of heightened virtue. Strong will be our desire for the undertaking of heightened mind. Strong will be our desire for the undertaking of heightened discernment.' That's how you should train yourselves."
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