ละเว้น: Lobha (โลภะ), Dosa (โทสะ), Moha (โมหะ) by- Myoma Myint Kywe ( อาจารย์ Myint Kywe )

ละเว้น: Lobha (โลภะ), Dosa (โทสะ), and Moha (โมหะ)

Researched by- Myoma Myint Kywe
(อาจารย์ Myint Kywe)

The three main roots of evil are LOBHA (greed), DOSA (anger), and MOHA (delusion or ignorance).

Lobha is greed, desire, craving, attachment. All the senses of these words are covered by lobha. So when you say lobha, it means desire; when you say lobha it means greed; when you say lobha it means craving; when you say lobha it means lust; when you say lobha it means attachment. To cover the senses of all these words we use the word attachment. So, lobha or attachment or desire, greed is one of the main roots of evil, evil things, evil deeds, evil speech, evil mind. Lobha, greed or desire, is attraction to something we think will gratify us. When the mind becomes evil it's due to one of these three roots.

Dosa means anger, hatred, ill will, animosity, aversion.

Moha is ignorance or delusion. The first two poisons have ignorance as their root. Because we see ourselves as small, limited and needy, we pursue things we think will make us happy and hate things that cause us discomfort.

Any evil deed or evil speech, evil mind, arises dependent on any of these three roots of evil, on lobha or on dosa or on moha. So these three roots of evil are completely destroyed. There won't arise any evil deed, evil speech or evil mind, and you have a wholesome speech and mind which result in happiness and peace. For example lobha: greed, desire, craving, lust, attachment.

Lobha has as its characteristic the nature of clinging to the object. So clinging or being attached is the specific characteristic of lobha. The specific characteristic of dosa is rudeness. Dosa is translated `aversion.` It cannot have any characteristic of clinging because aversion is the opposite of clinging. Every mental state or emotional state, mental process, has its own specific characteristics.

At the center of the Wheel of Life are a rooster, representing greed; a snake, representing hate; and a pig, representing ignorance. They are at the center of the wheel because they keep the wheel turning and bind us to the cycle of samsara (สังสารวัฏ). Sometimes they are shown intertwined, because the three poisons feed into and support each other.

The state of greed (lobha), as also that of hatred (dosa), is always accompanied by ignorance (or delusion; moha), this latter being the primary root of all evil. Greed and hatred, however, cannot co-exist in one and the same moment of consciousness.

Absence of greed (a-lobha = unselfishness) is a root of wholesome karma; absence of hatred (a-dosa = kindness) is a root of wholesome karma; absence of delusion (a-moha = wisdom) is a root of wholesome karma.

First learn as much as you can about the basic Dharma in order to be able to meditate properly. By continuing to observe mind and matter impartially you will eventually cease to generate new kamma, thereby cutting off the mental process that result in suffering. At that point, it's said, the mind will experience the highest happiness.

At last, everyone must abstain from greedy, anger and delusion.
ละเว้น: Lobha (โลภะ), Dosa (โทสะ), Moha (โมหะ)

Teaching of Buddha is the best

16  basic principles of Buddhism

16 หลักการพื้นฐานของพุทธศาสนา

·              metta เมตตา
·              karuna กรุณา
·              mudita มุทิตา
·              upekha อุเบกขา
·              panna ปัญญา
·              karma (kamma) กรรม
·              merit กุศลกรรม
·              dana ทาน
·              sila ศีล
·              five precepts เบญจศีล
·              dharma ธรรม
·              forgiveness การให้อภัย
·              Vipassana วิปัสสนา
·              Nirvana นิพพาน
·              Noble Eightfold Path มรรคมีองค์แปด
·              Four Noble Truths อริยสัจ 4

How can we escape the results of bad Karma (kamma)?

Karma (kamma) is a Sanskrit term that literally means "action" or "doing". Karma is one particular instance of the natural causal laws that operate throughout the universe where, according to Buddhism, things and events come into being purely as a result of the combination of causes and conditions. Karma, then, is an instance of the general law of causality. Good intent and good deed contribute to good karma and future happiness, while bad intent and bad deed contribute to bad karma and future suffering.

There are different kamma. Some give results in the next life; some in lives after that. The ones that gives results in future lives are a store of kamma, which everyone has. We have gone through this samsara (rounds of rebirth) for many period of time (too long to be measured), and we have done good things and bad things. Some of the kammas may have given results, but some may have not yet given results. Both good and bad kammas are, in a way, waiting for a chance to give results. Bad kammas give results when they favorable opportunities, favorable circumstances to give results.

If you do bad kamma here, then bad kamma from the past is more likely to give results by your doing new bad kamma. But if you do good kamma here and now, you can block, but not remove totally the bad kamma from the past. That is why people are asked to do meritorious (having merit) deeds.

Only when you attain arahantship (Arahant - one who has attained the highest level of spiritual development, who is free and will not be reborn again) can you completely remove the effects of kamma altogether. But we can block the effects of bad kamma here by doing good deeds here. By doing good deeds, we make circumstances unfavorable for the bad kamma from the past to give results.

This is what we call the Law of Kamma; that there is what we call kamma (or volition) and this kamma gives results in the future. So we Buddhists all believe in this Law of Kamma. kamma gives results not only in future lies, but it can give results in this very life also.

This understanding of the Law of Kamma taught us self-reliance and self-responsibility, because we enjoy or suffer as a result of what kamma we did in the past. So whatever you enjoy in this life is actually the result of good kamma you did in the past. And whatever you suffer here is also the result of bad kamma you did in the past. So we are not to blame anybody else for our suffering or failure in this life. If you want to blame at all, we can blame our own kamma.

So kamma is one that produces results, and since it is we who do the kamma, we are the ones who cause the results to be produced. Therefore, we are the masters of our own future. We can shape our future lives. In this respect, I think, we are free and do not have to rely on any other person for our good future, because we alone can create our future, either good or bad.

When we understand that we alone are responsible for our own suffering or happiness, we know we can shape our future so that we get happiness only and not suffering. If we do not want bad or painful results, we just need to avoid which will give painful results. That means the knowledge of the Law of Kamma will teach us to abstain from doing what is bad, what is painful to oneself, and what is harmful to others. Thus we can improve our lives here and also we can shape our lives in the future because we know or understand the Law of Kamma.

Buddha was not a pessimist nor was He an optimist. He was a realist on real truth. He taught us what was real. He did not cover something up just to give comfort us. When he found out that the world was suffering, he just said that the world was suffering. But the good thing is that He did not stop there. He said that there was a cause for this suffering. And best of all, He said that there was a way, which can lead to the cessation of suffering or to get out of this suffering. Though one cannot escape the results of bad kamma, one can lessen their effect.

Lord Buddha once put this in the form of a comparison. If you put a spoonful of salt in a cup of water that water becomes very salty. But if you put the same amount of salt in a lake, that water will not be very salty .In this way, when you have a large amount of good kamma, you can counter-act or reduce the effects of bad kamma.

We need to practice them also. His teachings are like medicine. The medicine will be effective only if you take it. You may have bottles of medicine at home, but if you do not take them, you will not get cured of that disease you want to cure. So the effectiveness of medicine lies in being taken. If you do not take them, you will not get the results of that medicine.

In the same way, Buddha's teachings are good to understand, but that is not enough. We have to put these teachings into practice or we have to follow the teachings of Buddha so that we are able to get rid of suffering or get rid of all mental defilements.

That is why in our studying, teachings, and practice is very important. Only through practice can we achieve what was achieved by the Buddha and the Arahants. We need to obey the teaching of Buddha and the Study skills in Buddhism.

May you be practiced meditation correctly.
May all of you practise teaching of Buddha regularly.


มิวม่า มิตร จอย (อังกฤษ: Myoma Myint Kywe; พม่าဦးျမင့္ၾကြယ္ ( ၿမိဳ ႔မ ျမင့္ၾကြယ္ ) ; เกิด 14 เมษายน ค.ศ. 1960) เขาเป็น นักเขียน นักประวัติศาสตร์. เขาเป็นหัวหน้าครูของคาราเต้ ตั้งแต่ 1978. Myint Kywe เป็นชื่อจริงของเขา. เขาเกิดใน ย่างกุ้ง. Myoma Myint Kywe เป็นชื่อของนักเขียน. เขาเป็น ศาสตราจารย์ และ หัวหน้าผู้ฝึกสอน ของ SOSHIKI คาราเต้ ตั้งแต่ปี 1978 ใน ย่างกุ้ง.

พ่อของเขา Myoma U Than Kywe ที่เป็นนักการเมืองที่มีชื่อเสียง. เขาได้เข้าร่วมการประชุมด้วย Panglong Conference พร้อมด้วย General Aung San ในกุมภาพันธ์ ปี 1947.

เขาเป็นคนที่นับถือ ศาสนาพุทธ นิกาย เถรวาท. เขาเขียนประมาณ 150 หนังสือและหนังสือเล่มเล็กเกี่ยวกับวัฒนธรรมของพุทธศาสนา จริยธรรม คาราเต้ ฯลฯ.

เขาไม่เคยรมควันและดื่มแอลกอฮอล์ เขาได้รับ Belles-Letters รางวัลวรรณกรรมโดยสหภาพของรัฐบาลพม่าในปี 2003 เขามีวัฒนธรรมและวิจิตรศิลป์รางวัลของพม่าในปี 2007 เขาได้รับรางวัลจากรัฐบาลสหภาพพม่า