How does the craving lead to lust, hatred and delusion? I am looking for connection between lust, hatred, and delusion, and craving.

Craving is more fundamental than lust, hatred and delusion: it is the craving which leads to lust, hatred and delusion.

But how ? 

My question is -- how does the craving lead to lust, hatred and delusion?




"craving" -- taṇhā
"lust, hatred and delusion" -- lobha, dosa, moha
Whatever experience we get used to and grow comfortable in -- with that we identify, to that we attach. Then anything that looks like it could help us get that experience again -- seems good to us, and anything that goes contrary to that -- seems bad to us.

Next time we see a sign, we recognize the form, we associate the name with that past experience. Based on that, we like or dislike the object. Whenever an object reminds of a good past experience, we crave that object because we crave that experience and we assume it will help us get there.

If you look at your mind very carefully, you'll see that it's not the object that you crave, it's a vague promise to get an experience. Lust/hatred/delusion is about confusing (conflating) experience with objects. You project your own memories onto objects, and based on that you form attitudes to objects.

For example, imagine you sit and suddenly want those sunglasses you've seen in the store yesterday. You liked how they looked on you, or, rather, you liked how you looked in the mirror. You liked how you looked, because your reflection looked cool. It looked cool, because it resembled the images of men you've seen in the advertisement. You liked those men because they were surrounded by the smiling women. Smiling women are happy women. You too want to be surrounded by the happy women.  You want to be near women that laugh and have fun, because you want to be part of that experience. You crave the positive emotions of being in a company of happy women.  You crave positive emotions and that's why you now sit and want those sunglasses!

This is how craving (for positive emotions) leads to lust (for an object).

All of this comes from naive generalization of objects and naive generalization of experiences. Naive generalization comes from ignorance. Like a magic trick, it only works if you don't look carefully. When you look carefully, it disbands:

Upon careful examination, these sunglasses don't really make you look like an actor in that ad. You do look somewhat similar but only under a certain lighting conditions when seen at a certain angle. The women in the ad do smile but are not actually happy, their smiles are smiles of professional models. You don't actually crave to be among the happy women, instead you are craving one experience when you were a little boy visiting your grandma in the summer, and your older cousin-sister and her friends used to play with you. You miss that experience of careless summer days and being playfully cared for by the older girls. More precisely, you miss the experience of being completely at ease, in a safe environment, someone more powerful taking care of you -- and buying those $150 sunglasses won't get you an inch closer to that. Worse than that, the "perfect" childhood experience of being safe and cared for was a 100% illusion because the six-years-old girls could not possibly take care of the four-years-old boy should any real situation arise; he only felt safe and at ease because of his ignorance! 

Just like that, you sit on your cushion meditating, and you suddenly realize that you're feeling (subtle) suffering because you don't have $150 to buy those sunglasses. And then you realize that the entire situation, from sunglasses to the childhood memory of feeling at ease, is an illusory bubble due to a chain of naive generalizations! Once you see it completely and thoroughly, the illusion disbands like a dream and with it disappears all craving and all suffering associated with that.

So ignorance leads to naive generalization (formations), which leads to craving for experience (feeling), which leads to pursuit of objects (clinging), which leads to suffering.

Cessation of ignorance (seeing through the illusory bubble to its individual components) leads to cessation of naive generalizations (formations), which leads to cessation of craving for experience (feeling), which leads to cessation of the pursuit of objects (clinging), which leads to cessation of suffering.