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Moha (Buddhism)

In this article, Moha (Buddhism) will be analyzed in detail, a relevant topic that has captured the attention of numerous people in recent years. Throughout the next few lines, the different aspects related to Moha (Buddhism) will be explored in depth, from its origin to its impact on current society. Its meaning, its practical applications, as well as the implications it has in various areas will be delved into. Through a multidisciplinary approach, we seek to shed light on Moha (Buddhism) and provide a broad and objective vision of this topic of great interest.

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This article is about the Buddhist concept of delusion. For the Sanskrit word meaning delusion, see Mohā.
Translations of
moha
Englishillusion[1],
delusion
Sanskritमोह
moha
Pali𑀫𑁄𑀳, moha
Burmeseမောဟ
Chinese癡
(Pinyin: chī)
Indonesiandelusi,
kebodohan batin,
kekeliruan
Japanese痴
(Rōmaji: chi)
Khmerមោហៈ, មោហ៍
(UNGEGN: Moŭhă, Moŭh)
Tibetanགཏི་མུག
(Wylie: gti mug;
THL: timuk)
Thaiโมหะ
VietnameseSi
癡
Glossary of Buddhism
Part of Theravāda Abhidhamma
52 Cetasikas
Theravāda Buddhism
7 universal (sabbacittasādhāraṇa)
6 occasional (pakiṇṇaka)
14 unwholesome (akusala)
25 beautiful (sobhana)

Moha (Sanskrit: मोह; Pali: 𑀫𑁄𑀳; Tibetan phonetic: timuk) is a concept in both Hinduism and Buddhism, meaning illusion[1] or delusion. In Hinduism, it is one of the six arishadvargas (also known as shadripus). In Buddhist thought, Moha, along with Raga (greed, sensual attachment) and Dvesha (aversion, hate) are unskillful roots that lead to Tanha (craving) which is part of the Twelve Nidanas that propel the wheel of life. It is symbolically present as the pig in the center of Tibetan bhavachakra drawings. Moha refers to desire and attachment to the world or worldly matters.[2][3][4] It is sometimes synonymous with "ignorance" (Avijjā).[2]

Moha is identified in the following contexts within the teachings of Buddhism and Hinduism:[5]

  • One of the three unwholesome roots within the Theravada Buddhist tradition
  • One of the fourteen unwholesome mental factors within the Theravada Abhidharma teachings
  • Equivalent to avijjā within the Theravada Abhidharma teachings
  • One of the three poisons within the Mahayana Buddhist tradition.

Etymology and meaning

Moha appears in the Vedic literature, and has roots in the early Vedic word mogha which means "empty, unreal, vain, useless, foolish".[6] The term, as well as the three defects concept appears in the ancient texts of Jainism and some schools of Hinduism such as Nyaya, in their respective discussion of the theory of rebirths.[7]

The term means "illusion",[1] "delusion, confusion, dullness".[2] The opposite of Moha is Prajna (insight, wisdom). Beliefs different from those considered as insights in Buddhism, are forms of delusions or Moha in Buddhism. Moha is one of the roots of evil, in the Buddhist belief.[8]

Application

In Hinduism "Moh" means attachment to people or things.

This world is dystopia and what we perceive as reality is simulated reality. Everything, including time, is an illusion. This illusion is known as "Maya" to which we have "moh" or an attachment.

Within the Mahayana tradition, moha is classified as one of the three poisons, which are considered to be the root cause of suffering.

In the Mahayana tradition, moha is considered to be a subcategory of avidyā. Whereas avidyā is defined as a fundamental ignorance, moha is defined as an ignorance of cause and effect or of reality that accompanies only destructive states of mind or behavior.[9] Moha is sometimes replaced by avidyā in lists of the three poisons. In contemporary explanations of the three poisons, teachers are likely to emphasize the fundamental ignorance of avidyā rather than moha.

See also

References

  1. ^ a b c "Moha means - Vaniquotes".
  2. ^ a b c Robert E. Buswell Jr.; Donald S. Lopez Jr. (2013). The Princeton Dictionary of Buddhism. Princeton University Press. pp. 546, 59, 68. ISBN 978-1-4008-4805-8.
  3. ^ Thomas William Rhys Davids; William Stede (1921). Pali-English Dictionary. Motilal Banarsidass. p. 543. ISBN 978-81-208-1144-7. {{cite book}}: ISBN / Date incompatibility (help)
  4. ^ Damien Keown (2004). A Dictionary of Buddhism. Oxford University Press. pp. 8, 47, 143. ISBN 978-0-19-157917-2.
  5. ^ Damien Keown (2004). A Dictionary of Buddhism. Oxford University Press. pp. 8, 47, 89, 106, 143. ISBN 978-0-19-157917-2.
  6. ^ Thomas William Rhys Davids; William Stede (1921). Pali-English Dictionary. Motilal Banarsidass. p. 542. ISBN 978-81-208-1144-7. {{cite book}}: ISBN / Date incompatibility (help)
  7. ^ Nathmal Tatia (1965). Studies in Jaina Philosophy. Jain Publishing Company. pp. 101–107. ISBN 978-0-89581-996-3.
  8. ^ David Loy (2003). The Great Awakening: A Buddhist Social Theory. Simon and Schuster. p. 28. ISBN 978-0-86171-366-0.
  9. ^ Berzin, Alexander. Berzin Archives, Glossary of Buddhist Terms Archived 2012-01-13 at the Wayback Machine

Sources

  • Ajahn Sucitto (2010). Turning the Wheel of Truth: Commentary on the Buddha's First Teaching. Shambhala.
  • Mingyur Rinpoche (2007). The Joy of Living: Unlocking the Secret and Science of Happiness. Harmony. Kindle Edition.
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