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Kilesa
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The Buddhist term kilesa (Pali; or ) is typically translated as "defilement" or "poison." In early Buddhist texts the kilesas generally referred to mental states which temporarily cloud the mind and manifest in unskillful actions. Over time the kilesas, and in particular the "Three Poisons" of greed, hatred, and delusion, came to be seen as the very roots of samsaric existence.
he Pali Canon's discourses (sutta), kilesa is often associated with the various passions that defile bodily and mental states.

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The Buddhist term kilesa (Pali; or ) is typically translated as "defilement" or "poison." In early Buddhist texts the kilesas generally referred to mental states which temporarily cloud the mind and manifest in unskillful actions. Over time the kilesas, and in particular the "Three Poisons" of greed, hatred, and delusion, came to be seen as the very roots of samsaric existence.
Pali literature
In the Pali Canon's discourses (sutta), kilesa is often associated with the various passions that defile bodily and mental states. In the Pali Canon's Abhidhamma and post-canonical Pali literature, ten defilements are identified, the first three of which – greed, hate, delusion – are considered to be the "roots" of suffering.
Sutta Pitaka: Mental hindrances
In the Pali Canon's Sutta Pitaka, kilesa and its correlate upakkilesa are affective obstacles to the pursuit of direct knowledge (abhiñña) and wisdom (pañña).
For instance, the Samyutta Nikaya includes a collection of ten discourses (SN 27, Kilesa-sayutta) that state that any association of "desire-passion" (chanda-rago) with the body or mind is a "defilement of mind" (cittasse'so upakkileso):
- "Monks, any desire-passion with regard to the eye is a defilement of the mind. Any desire-passion with regard to the ear... the nose... the tongue... the body... the intellect is a defilement of the mind. When, with regard to these six bases, the defilements of awareness are abandoned, then the mind is inclined to renunciation. The mind fostered by renunciation feels malleable for the direct knowing of those qualities worth realizing."
More broadly, the five hindrances – sensual desire (kamacchanda), anger (byapada), sloth-torpor (thina-middha), restlessness-worry (uddhacca-kukkucca), and doubt (vicikiccha) – are frequently associated with kilesa in the following (or a similar) manner:
[A]ll those Blessed Ones had first abandoned the five hindrances, defilements of the mind that weaken wisdom .... |
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sabbe te bhagavanto pañcanivarae pahaya cetaso upakkilese paññaya dubbalikarae ..... |
Additionally, in the Khuddaka Nikaya's Niddesa, kilesa is identified as a component of or synonymous with craving () and lust (raga).
Abhidhamma: Ten defilements and unwholesome roots
While the Sutta Pitaka does not offer a list of kilesa, the Abhidhamma Pitaka's Dhammasangani (Dhs. 1229ff.) and Vibhanga (Vbh. XII) as well as in the post-canonical Visuddhimagga (Vsm. XXII 49, 65) enumerate ten defilements (dasa kilesa-vatthuni) as follows:
- greed (lobha)
- hate (dosa)
- delusion (moha)
- conceit (mana)
- wrong views (dihi)
- doubt (vicikiccha)
- torpor (thina)
- restlessness (uddhacca)
- shamelessness (ahirika)
- recklessness (anottappa)
The Vibhanga also includes an eightfold list (aha kilesa-vatthuni) composed of the first eight of the above ten.
Throughout Pali literature, the first three kilesa in the above tenfold Abhidhamma list (lobha dosa moha) are known as the "unwholesome roots" (akusala-mula); and, their opposites (alobha adosa amoha) are the three "wholesome roots" (kusala-mula). The presence of such a wholesome or unwholesome root during a mental, verbal or bodily action conditions future states of consciousness and associated mental factors (see Karma (Buddhism)).
Visuddhimagga: "Round of defilements"
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vipaka (results) |
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birth |
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becoming |
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kamma |
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clinging |
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kilesa |
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craving |
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feeling |
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vipaka (results) |
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contact |
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sense bases |
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name-form |
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consciousness |
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formations |
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kamma |
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ignorance |
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kilesa |
Figure: The "three rounds" of Dependent Origination (Vsm. XVII, 298). |
In the 5th c. CE commentarial Visuddhimagga, in its discussion of "Dependent Origination" (Pali: paticca-samuppada) (Vsm. XVII), it presents different expository methods for understanding this teaching's twelve factors (nidana). One method (Vsm. XVII, 298) divides the twelve factors into three "rounds" (vaa):
- the "round of defilements" (kilesa-vaa)
- the "round of kamma" (kamma-vaa)
- the "round of results" (vipaka-vaa).
In this framework (see Figure to the right, starting from the bottom of the Figure), kilesa ("ignorance") conditions kamma ("formations") which conditions results ("consciousness" through "feelings") which in turn condition kilesa ("craving" and "clinging") which condition kamma ("becoming") and so on. Buddhaghosa (Vsm. XVII, 298) concludes:
- So this Wheel of Becoming, having a triple round with these three rounds, should be understood to spin, revolving again and again, forever; for the conditions are not cut off as long as the round of defilements is not cut off.
As can be seen, in this framework, the round of defilements consists of:
- ignorance (avijja)
- craving ()
- clinging (upadana).
Elsewhere in the Visuddhimagga (Vsm. XXII, 88), in the context of the four noble persons (ariya-puggala, see Four stages of enlightenment), the text refers to a precursor to the attainment of nibbana as being the complete eradication of "the defilements that are the root of the round" (vaa-mula-kilesa).
Mahayana literature
Three Poisons
In Mahayana Buddhism, the mula klesa of the Twelve Nidanas are:
- ignorance (Sanskrit: Avidya; Tibetan: )
- attachment (Sanskrit: Upadana; Tibetan: )
- craving (Sanskrit: ; Tibetan: )
In other enumerations of the mula klesa, hatred or anger (Sanskrit: dve?a; Tib.: ??????? zhe sdang; ? Cn: chen; Jp: jin; Vi: sân) is substituted for ignorance.
These three mula klesa are rendered into English as the 'Three Poisons' and are symbolized by the Gankyil.
These three klesas specifically refer to the subtle movement of mind (Sanskrit: citta) when it initially encounters a mental object (In Buddhist conceptions of the mind, 'mental object' refers to any object which the mind perceives, be it a thought, emotion or object perceived by the physical senses.). If the mind initially reacts by moving towards the mental object, seeking it out, or attaching to it, the experience and results will be tinged by the upadana klesha. Unpleasant objects or experiences are often met by aversion, or the mind moving away from the object, which is the root for hatred and anger to arise in relation to the object.
Five Poisons
The Five Poisons (Sanskrit: pañca-klesa; Tibetan: Japanese: go-sho), also known as the Five Disturbing Emotions are:
- Passion ( desire, greed, lust, etc.)
- Aggression (anger, hatred, resentment etc.)
- Ignorance (bewilderment, confusion, apathy etc.)
- Pride (wounded pride, low-self esteem etc.)
- Jealousy ( envy, paranoia etc.)
All Buddhist schools teach that through Tranquility (Samatha) meditation the kilesas are pacified, though not eradicated, and through Insight (Vipassana) the true nature of the kilesas and the mind itself is understood. When the empty nature of the Self and the Mind is fully understood, there is no longer a root for the disturbing emotions to be attached to, and the disturbing emotions lose their power to distract the mind.
Six Defilements of Vasubandhu
Vasubandhu articulates an array of Six Kilesha rendered in English as the 'Six Basic Defilements' or 'Six Primary Afflictions' within the Abhidharma-kosa. The Six Kilesa are:
- greed (Sanskrit: raga),
- hatred (Sanskrit: pratigha),
- ignorance (Sanskrit: avidya),
- arrogance (Sanskrit: mana),
- doubt (Sanskrit: vicikitsa), and
- false views or opinionatedness (Sanskrit: di).
In the context of the Yogacara school of Buddhism, Muller (2004: p.207) states that the Six Klesa arise due to the "...reification of an 'imagined self' (Sanskrit: )."
Other literature
The third sloka of Patañjalis Yogasutra (a Hindu text) explicitly identifies Five Poisons (Sanskrit: pañca-klesa):
- ??????????????????????????????? ???? ??????????
- //3//
This may be rendered in English as:
Ignorance (in the form of a misapprehension about Reality) (ávidya), egoism (in the form of an erroneous identification of the Self with the intellect) (asmita), attachment (raga), aversion and fear of death (which is derived from clinging ignorantly to life) --abhinivesa-- are the five (pañca) Klesa-s or Afflictions //3//
See also
External links
International Nath Order (INO) perspectives
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