বৌদ্ধ দর্শনে অবিদ্যা বা মোহ, রাগ এবং দ্বেষ নামক তিনটি বিষ মানুষকে সংসারে আবদ্ধ রাখে। ভবচক্র অনুসারে এই ত্রিবিষ কর্মের সৃষ্টি করে। এই ত্রিবিষের মধ্যে অবিদ্যা বা মোহ হল প্রধান বিষ যা থেকে রাগ এবং দ্বেষের জন্ম হয়।[6][7][8][9][টীকা 2][টীকা 3] এই ত্রিবিষ অপর ক্লেশের কারণ হিসেবে উল্লিখিত হয়।[12][13][টীকা 4]
"Tibetans have a traditional painting called the Wheel of Life, which depicts the samsaric cycle of existence. In the centre of this wheel are three animals: a pig, a snake, and a bird. They represent the three poisons. The pig stands for ignorance, although a pig is not necessarily more stupid than other animals. The comparison is based on the Indian concept of a pig being the most foolish of animals, since it always sleeps in the dirtiest places and eats whatever comes to its mouth. Similarly, the snake is identified with anger because it will be aroused and leap up at the slightest touch. The bird represents desire and clinging. In Western publications it is frequently referred to as a cock, but this is not exactly accurate. This particular bird does not exist in Western countries, as far as I know. It is used as a symbol because it is very attached to its partner. These three animals represent the three main mental poisons, which are the core of the Wheel of Life. Stirred by these, the whole cycle of existence evolves. Without them, there is no samsara."[6]
"[It is] ignorance that drives the entire process... [Ignorance] isn't just an inability to apprehend the truth but an active misapprehension of the status of oneself and all other objects—one's own mind or body, other people, and so forth. It is the conception or assumption that phenomena exist in a far more concrete way than they actually do. Based on this misapprehension of the status of persons and things, we are drawn into afflictive desire and hatred [i.e. attachment and aversion]... Not knowing the real nature of phenomena, we are driven to generate desire for what we like and hatred for what we do not like and for what blocks our desires. These three—ignorance, desire, and hatred—are called the three poisons; they pervert our mental outlook."[10]
In the Buddhist sense, ignorance is equivalent to the identification of a self as being separate from everything else. It consists of the belief that there is an "I" that is not part of anything else. On this basis we think, "I am one and unique. Everything else is not me. It is something different."...
From this identification stems the dualistic view, since once there is an "I," there are also "others." Up to here is "me." The rest is "they." As soon as this split is made, it creates two opposite ways of reaction: "This is nice, I want it!" and "This is not nice, I do not want it!" ...
On the one hand there are those things that seem to threaten or undermine us. Maybe they will harm us or take away our identity. They are a danger to our security. Due to this way of thinking, aversion comes up... Then on the other hand there are those things that are so nice. We think, "I want them. I want them so much..." Through this way of thinking...attachment arises.[11]
"The conditioning factors [kleshas] are often referred to in Buddhist terms as “mental afflictions,” or sometimes “poisons.” Although the texts of Buddhist psychology examine a wide range of conditioning factors, all of them agree in identifying three primary afflictions that form the basis of all other factors that inhibit our ability to see things as they really are: ignorance, attachment, and aversion.[14]
Dalai Lama (1992). The Meaning of Life, translated and edited by Jeffrey Hopkins, Boston: Wisdom.
Dzongsar Khyentse (2004). Gentle Voice #22, September 2004 Issue.
Epstein, Mark (2004). Thoughts Without A Thinker: Psychotherapy from a Buddhist Perspective. Basic Books. Kindle Edition.
Geshe Sonam Rinchen (2006). How Karma Works: The Twelve Links of Dependent Arising, Snow Lion
Goleman, Daniel (2003). Destructive Emotions: A Scientific Dialogue with the Dalai Lama. Random House.
Keown, Damien (2004). A Dictionary of Buddhism. Oxford University Press.
Khenchen Konchog Gyaltshen (2010). A Complete Guide to the Buddhist Path. Snow Lion.
Lamotte, Étienne (translator). The Treatise on the Great Virtue of Wisdom of Nagarjuna. Gampo Abbey.
Geshe Tashi Tsering (২০০৬), Buddhist Psychology: The Foundation of Buddhist Thought, Volume III, Perseus Books Group, Kindle Editionউদ্ধৃতি টেমপ্লেট ইংরেজি প্যারামিটার ব্যবহার করেছে (link)
Gethin, Rupert (১৯৯৮), Foundations of Buddhism, Oxford University Pressউদ্ধৃতি টেমপ্লেট ইংরেজি প্যারামিটার ব্যবহার করেছে (link)
Leifer, Ron (1997). The Happiness Project. Snow Lion.
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