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Emotion is merely a movement of the mind that is unaware of itself. Under the power of the three poisons of emotion, we wander in samsara. Thought is the basis of negative emotions. It is necessary to realize that the nature of the mind is empty perception. This statement is equally true for anger, passion, jealousy, pride, foolishness, greed, and ignorance.

Empty awareness is not something into which the five or six obscurating emotions need to be transformed. Indivisible empty awareness is already their essence. For ordinary beings deprived of awareness, the manifestation of this essence appears as the five poisonous emotions. Awareness of the essence actually causes the obscurations to disappear. The root of samsaric ordinariness is unimpeded involvement in the three poisons of emotion.

Urgyen Tulku Rinpoche

In Buddhism, the Three Poisons are the root mental forces that keep beings trapped in samsara — the endless cycle of suffering, craving, confusion, birth, death, and rebirth. They are called “poisons” because they distort perception itself. Instead of seeing reality clearly, the mind becomes clouded and reacts compulsively.
The Three Poisons are:
Ignorance / Delusion (avidyā or moha)
Attachment / Craving (rāga or lobha)
Aversion / Hatred (dveṣa or krodha)
In many Buddhist teachings — especially Vajrayana and Dzogchen, which Urgyen Tulku Rinpoche is speaking from — these poisons are not seen as “evil substances.” They are misunderstood movements of awareness itself.

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1. Ignorance (Delusion)
This is considered the root poison.
Not ignorance in the sense of “lack of information,” but a deeper confusion:
Forgetting the true nature of mind
Mistaking temporary appearances for absolute reality
Believing the separate ego-self is ultimately solid and independent
Taking thoughts and emotions as inherently real
A simple way to put it:
Ignorance is awareness forgetting itself.
This is why the quote says:
“Emotion is merely a movement of the mind that is unaware of itself.”
In Dzogchen terms, awareness is naturally:
empty,
luminous,
open,
knowing.
But when awareness does not recognize itself, experience becomes fragmented into:
“me”
“other”
attraction
fear
defense
grasping.
From this split, the other poisons arise.
Everyday example
You become angry because someone insults “you.”
But Buddhism asks:
What exactly is this “you” being defended?
Is it stable?
Permanent?
Findable?
The ignorance is not the anger itself first — it is the mistaken assumption of a fixed self that the anger protects.

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2. Attachment (Craving)
Attachment comes from trying to hold onto pleasant experiences.
The mind says:
“I need this.”
“This completes me.”
“If I lose this, I suffer.”
“More, more, more.”
This includes:
desire,
obsession,
addiction,
greed,
emotional dependency,
clinging to identity,
clinging to spiritual experiences,
even clinging to happiness itself.
At its core, attachment is:
the attempt to stabilize impermanent phenomena.
But all conditioned things change.
So attachment inevitably produces anxiety and dissatisfaction.
Why it happens
Once the ego-self feels separate, it feels incomplete.
So it tries to consume experiences:
relationships,
status,
power,
pleasure,
knowledge,
spirituality,
meaning.
The mind believes:
“If I gather enough things, I will finally become whole.”
But from the Buddhist perspective, this never fully works because the sense of separation itself is the illusion.
Deeper Vajrayana view
In Vajrayana Buddhism, attachment’s deeper essence is not evil.
Its purified form becomes:
discriminating wisdom,
appreciation,
compassionate connection,
the ability to perceive uniqueness clearly without grasping.
So the poison is not energy itself — the poison is unconscious fixation.

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3. Aversion (Hatred)
Aversion is the pushing away of what the ego does not want.
This includes:
anger,
hatred,
aggression,
disgust,
resentment,
fear,
hostility,
irritation,
denial.
The ego reacts:
“This threatens me.”
“Destroy it.”
“Escape it.”
“Reject it.”
Attachment grasps. Aversion rejects.
Both depend on duality:
“I want this.”
“I hate that.”
The hidden structure
Anger often feels powerful, but Buddhism says it is rooted in fragility.
The self-image feels threatened, so energy erupts defensively.
This is why some Buddhist teachings compare anger to fire:
it burns the object,
but also burns the one holding it.
Vajrayana reinterpretation
In higher teachings, anger’s purified essence becomes:
mirror-like wisdom,
absolute clarity,
direct perception without distortion.
The raw energy itself is not the enemy.
Awareness transforms the relationship to it.

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How the Three Poisons Create Samsara
The process works something like this:
Ignorance
awareness forgets its nature
a separate self appears.
Attachment
the self grasps what it wants.
Aversion
the self rejects what it fears.
From this comes:
karma,
compulsive thought,
emotional reactivity,

suffering,
endless psychological cycles.
This repeats constantly.
Not just across lifetimes — moment to moment.
A person can experience samsara in a single afternoon:
craving,
frustration,
ego-defense,
fear,
temporary satisfaction,
emptiness,
repetition.

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What Urgyen Tulku Rinpoche Is Pointing Toward
The important thing in the quote is this:
Empty awareness is already their essence.
This is a very advanced statement.
He is saying:
the poisons are not separate from awareness,
they are distorted expressions of it,
like waves appearing in water.
Ordinary beings become lost in the wave. Awareness recognizes the water.
So in Dzogchen:
emotions are not violently suppressed,
nor blindly indulged.
Instead:
their empty nature is recognized directly.
When recognized clearly:
the solidity collapses,
the poison self-liberates.
Like a knot untangling itself.

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The Five Poisons
Sometimes Buddhism expands the Three Poisons into Five:
ignorance,
attachment,
anger,
pride,
jealousy.
These are linked in Vajrayana to the Five Wisdoms.
Meaning: every poison has an awakened counterpart hidden inside it.
For example:
anger → mirror-like wisdom,
pride → equanimity wisdom,
jealousy → all-accomplishing wisdom.
The energy is transformed through awareness.

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Simple Summary
The Three Poisons are:
Poison
Basic Movement
Illusion
Ignorance
not seeing reality clearly
“I am separate and solid”
Attachment
grasping what feels pleasant
“This will complete me”
Aversion
rejecting what feels threatening
“This must be destroyed or escaped”
According to Dzogchen and teachers like Urgyen Tulku Rinpoche:
these poisons are not ultimate realities,
they are movements of awareness forgetting itself,
their essence is already empty awareness,
recognizing this directly loosens samsara itself.