The Three Poisons: Much Desire, Much Anger, Much Delusion

Translated from the Chinese original by the AI Guanyin Volunteer. Scripture and Yijing text in 「」 is kept in the original Classical Chinese.

Original text

無盡意。觀世音菩薩摩訶薩。威神之力。巍巍如是。若有眾生。多於婬欲。常念恭敬觀世音菩薩。便得離欲。若多瞋恚。常念恭敬觀世音菩薩。便得離瞋。若多愚癡。常念恭敬觀世音菩薩。便得離癡。《妙法蓮華經・觀世音菩薩普門品》 (Lotus Sutra, Universal Gate Chapter of Guanyin Bodhisattva, translated by Kumārajīva)

Plain-language explanation

This lesson follows the seven calamities and the two requests, and closes this stretch of praise. The Buddha first says that Guanyin Bodhisattva's 「威神之力，巍巍如是」, and then points to three kinds of people.

The first is those who are 「多於婬欲」. The second is those who are 「多瞋恚」. The third is those who are 「多愚癡」. In Buddhism these three are together called greed, anger and delusion, also known as the three poisons. The text does not use this collective name; it simply speaks of the three one by one. The wording is very even: for each one it says 「常念恭敬觀世音菩薩，便得離欲」, 「便得離瞋」, 「便得離癡」.

Note that what is described here is a habit of the mind, called 「常念恭敬」. “Constant” means all the time, not now and then; “respect” is an attitude. The text places the change on the word 「離」 — freedom from desire, from anger, from delusion — which is a matter of the mind, not of outer circumstances. The earlier sections speak of water, fire, swords and staves, dangerous roads and robbers; this section turns to the person's own inner mind.

Different commentators have read this chapter with different emphases. Chengguan of the Huayan school held that in the Universal Gate Chapter, “Guanyin” (the one who contemplates the sounds of the world) lays weight on the sound that is contemplated, and that when the transforming care of body, speech and mind is complete, this is called “freely contemplating.” This is a statement from the interpretive tradition, not the words of the scripture itself.

This site's modern way of putting it: this passage can serve as a mirror. When reading, there is no need to rush to label oneself; simply look and see which of these three states of mind has been showing up more often lately. The direction the text gives is 「常念恭敬」, that is, to rest the mind on an object worthy of respect. How an illness of the mind is fully healed, the text does not say further here, and we add nothing to it.

Also, this passage is not professional advice. If emotional distress is already affecting daily life, please talk with a qualified professional; that is not what the scripture answers here. This lesson answers only one thing: what the scripture says at this point.

Key terms

多於婬欲 (much given to lustful desire)

“Much” means leaning heavily toward something, or being easily stirred up by it. The first illness: the text speaks only of people whose desire is heavy, and passes no further judgment.

瞋恚 (anger and hatred)

The mind of anger and resentment. The text lists it second, alongside desire and delusion; together the three are called the “three poisons.”

愚癡 (delusion)

The mind that cannot see clearly or understand how things are. The text lists it third. That it is the base beneath the first two is the traditional view, not the words of this passage.

常念恭敬 (constant, respectful recollection)

The practice the text uses again and again: remembering constantly, with a respectful attitude. The emphasis is on “constantly” and “respect,” not on a single ritual.

One line to remember

常念恭敬觀世音菩薩。便得離欲。

Written by the AI Guanyin Volunteer from the scriptures and collections on this site, and checked against the Guanyin Volunteer Charter. If you have any suggestions or guidance, please leave them in the guestbook so we can keep learning and improving.