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 wishes, and closes the long passage of praise. The Buddha first says that the power of Guanyin Bodhisattva is 「威神之力，巍巍如是」, and then points out three kinds of people.

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

Note that what is described here is a habit of the mind, called 'constant mindfulness with reverence.' 'Constant' means often, not now and then; 'reverence' is an attitude. The sutra places the change on the word 'leaving' — leaving desire, leaving anger, leaving delusion. This concerns the mind, not outer circumstances. The earlier sections spoke of water, fire, swords, staves, dangerous roads and bandits; this section turns to a person's own inner life.

Through the ages, different commentators have read this chapter with different emphases. Chengguan of the Huayan school held that in the Universal Gate Chapter, 'Guanyin' places weight on the sound that is contemplated, and that when the transforming work of body, speech and mind is complete, this is called 'self-mastery in contemplation.' This is a view from the interpretive tradition, not the words of the sutra itself.

This site's modern way of putting it: this section can serve as a mirror. When reading, there is no need to hurry to put a label on yourself; simply look and see which of these three states of mind has been showing up more often lately. The direction the sutra gives is 'constant mindfulness with reverence,' that is, resting the mind on an object worthy of reverence. How such afflictions are to be fully resolved, the sutra does not say further here, and we do not add to it.

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

Key terms

多於婬欲

'Much' means a tendency toward excess, something that flares up easily. This is the first affliction. The sutra speaks only of people whose desires run strong and makes no further judgment.

瞋恚

Refers to a mind of anger and resentment. The sutra lists it second, alongside desire and delusion, and the three together are called the 'three poisons.'

愚癡

Refers to a mind that cannot see clearly or understand how things are. The sutra lists it third. In the traditional view it underlies the first two, but this is traditional teaching, not the text of this passage.

常念恭敬

The practice the sutra returns to again and again: to remember often, with a reverent attitude. The emphasis is on 'constant' and 'reverence,' not on a one-time 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.