For quite some time now, no matter what innocuous thing I do my mind can randomly wonder to some past experience for no reason at all other than a common bond between the memory and present action or experience. A few examples: - I am making a cup of tea and my mind wanders to a conversation I had 15 years ago with a person about brewing a cup of tea. - I make some food and my mind wanders to a person I once cooked food with a decade ago. - I am walking and see leaves on the ground and my mind wanders to a memory of my youth 3 decades ago when I played with leaves. My main practice is a form of mindfulness and observation of any klesha and applying an antidote on its arrival. When these thoughts arise I stop them instantly. The issue is that they can happen randomly at at any time, and that I do not know their cause or how to stop them from arising. Why is this? Is this part of the root poison of desire, to desire to be "I/me" and the memories of the past reinforcing this, clinging? Is it a by product of the mind-stream (past/present/future) that cannot be avoided? Is this something that all beings suffer from up to or even after arhantship? Of course I can bring up a memory for context on command. My mind was not always so calm. It was once unruly and I was able to be completely controlled by kleshas. In the above situations, the memories are not being commanded as well as I am not being controlled by kleshas. I am not asking for personal advice on how to deal with it, because in a more conventional sense it is just a simple distraction that I as a practitioner apply an antidote and alleviate. Is this wandering usual, what is its cause, and can it be completely eradicated? My mind is not defiled by any sort of strong klesha. These do not seem like general defilements. They are short lived, 2 seconds and I am back to sati of the present moment, but this has been going on for so long now. I feel either this is something I would need to do something specific to eradicate (I do not know what) or it is something that others also experience frequently and is just part of the samsaric experience. Something not to be concerned about.

This answer by Suminda Sirinath S. Dharmasena noted the self-views, in the Tanhā Jālinī Sutta, that promote clinging to a self. I wish here to verify my understanding, namely that these views are divided into 5 parts: > (1) “I am” > > (2) “I am this [I am like this]” > > (3) “Thus am I [I am like that]” > > (4) “I am otherwise” These seem to relate to affirmations in the present, linked to affirming permanence of the self, e.g. "I am like this [always]." > (5) “I do not exist” > > (6) “I exist” Here the two views are about extremes of eternalism and nihilism. > (7) “May I be” > > (8) “May I be this [be like this]” > > (9) “May I be so [be like that]” > > (10) “May I otherwise” Here, the quality of yearning and attachment is involved, namely through fantasizing. > (11) “I might be” > > (12) “I might be this [be like this]” > > (13) “I might be that [be like that]” > > (14) “I might be otherwise” Here, it is speculation which is in question, and the contemplation of hypothetical realities which is the problem. > (15) “I shall be” > > (16) “I shall be this [be like this]” > > (17) “I shall be so [be like that]” > > (18) “I shall be otherwise” Lastly, projection into the future and imagining yet occurred realities is in question. **Are these last five conclusions correct? Or have I misunderstood certain elements?** Overall, I understand this sutta to be divided into sections 1-6 pertaining directly to *ignorance,* 7-10 as *attachment*, and 11-18 as linked to the hindrances of *doubt and worry*. **I wonder, though, how all these separate aspects are all considered 'self-views'; is it because all kleshas mentioned previously *come from* and are *manifesations of* the self?**

I've seen statements like "When one is in jhana, all defilements are suppressed temporarily." Is there any scriptural source for this?

Is something along those lines somewhere to be found in? I am aware of the drawbacks mentioned in MN.19 , but could this way of thinking, that is, the shortness of pleasure not lead to isolation/life rejection? The Buddha frequently used the word dispassion towards the world, but I HIGHLY DOUBT HE HAD AVERSION to worldly things. This is a common phenomenom that many monks also display ,that is, that they feel aversion to the world. How does one deal with such a (mind) problem to not to drift into negativity to wordly affairs?

This collection of [Dhamma Lists](http://www.insightmeditationcenter.org/books-articles/dhamma-lists/) includes the following, > Three Poisons/Defilements (*Kilesas* – lit. torments of the mind) > 1. Greed (*lobha*) – mindfulness transforms this into Faith 2. Aversion/hatred (*dosa*) – mindfulness transforms this into discriminating Wisdom 3. Delusion (*moha*) – mindfulness transforms this into Equanimity What do the statements like "mindfulness transforms this into Faith" mean? Where else (in literature) is this explained? Why these particular pairs (Faith from Greed, Wisdom from Aversion, and Equanimity from Delusion), what is the connection or how is the transformation between each pair? --- Wikipedia gave a **different** set of pairs as [Opposite wholesome qualities](https://en.wikipedia.org/wiki/Three_poisons_(Buddhism)#Opposite_wholesome_qualities) , which seem more obviously connected/related/opposite than the pairs or "transformations" listed above: > The three wholesome mental factors that are identified as the opposites of the three poisons are: > - amoha (non-bewilderment); prajna (wisdom) - alobha (non-attachment) - adveṣa (non-aggression, lack of hatred); mettā (loving-kindness) >The principal aim of the Buddhist path is to cultivate these and related positive qualities.

My teacher rightly emphasizes that sensations when observed equanimously will lead to eradication of suffering and he is very right. I have noticed a big change. But I just don't get the link between emotions and body sensations. I can understand when I am angry there is heat like sensations immediately, on arousal there are certain sensations although these are kinda on the extreme side and may or May not take excessive meditation to practice. But what about boredom, depression, love, jealousy, greed and so on? Are these sensations linked to the body too? (Stupid question to ask I know since I have been practicing for years now) but I sense results by practice which is great. But on the level of functionality I don't get it. I have read the mahasatipatthana sutta but I wish someone could explain it using normal terminology.

Are any of the three poisons (unwholesome roots) of greed, hatred and delusion considered stronger or more difficult to break than the others. Or are they all seen as equally difficult to break, perhaps only differing in strength depending on the individual. I'm interested in teachings from any of the schools of Buddhism about this. I'm not really asking for personal perspectives but rather specific advice from established teachers of the Buddhist schools.