Kleshas (; kilesa; nyon mongs, fánnǎo, bonnō), in Buddhism, are mental states that cloud the mind and manifest in unwholesome actions. Kleshas include states of mind such as anxiety, fear, anger, jealousy, desire, etc. Contemporary translators use a variety of English words to translate the term kleshas, such as: afflictions, defilements, destructive emotions, disturbing emotions, negative emotions, mind poisons, and neuroses.
Currently in the Mahayana and Theravada Buddhist traditions, the three kleshas of ignorance, attachment, and aversion are identified as the root or source of all other kleshas. These are referred to as the three poisons in the Mahayana tradition, or as the three unwholesome roots in the Theravada tradition.
While the early Buddhist texts of the Pali Canon do not specifically enumerate the three root kleshas, the three poisons (and the kleshas generally) 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, hatred, delusion — are considered to be the "roots" of suffering.
Sutta Piṭaka: mental hindrances In the Pali Canon's Sutta Piṭaka, kilesa and its correlate upakkilesaBeyond the etymological relationship between and semantic closeness of kilesa and upakkilesa (e.g., see Rhys Davids & Stede, 1921–25, p. 139, entry for upakkilesa at ), the below-referenced Samyutta Nikaya collection entitled "Kilesa-sayutta" (SN 27) does not use kilesa in its actual suttas but, in fact, upakkilesa. Bodhi (2000), pp. 1012–14, 1100 n. 273, specifically makes note of the lexical differences between these two Pali words and chooses to translate kilesa as "defilement" and upakkilesa as "corruption." Similar, in Bodhi (2000), p. 1642, SN 47.12, upakkilesa is translated as "corruption" whereas, as indicated below, in Bodhi (2005), p. 416, this same Pali word in the same sutta is translated as "defilement." Consistent with Bodhi (2005), as seen below, Thanissaro (1994) also translates upakkilesa as "defilement."
The related correlate sankilesa (or sakilesa) is also translated as "defilement" by Bodhi (e.g., 2000, pp. 903–4; 2005, pp. 55–6), Thanissaro (2004) and Rhys Davids & Stede (1921-5, ). In SN 22.60 (Bodhi, 2000, pp. 903–4), sankilesa is contextualized by: "By being enamoured with [form], [beings] are captivated by it, and by being captivated by it they are defiled." In this sutta, sankilesa is juxtaposed with purification (visuddhi) which is contextualized by: "Experiencing revulsion [in the impermanence of form's pleasure], [beings] become dispassionate, and through dispassion they are purified." are affective obstacles to the pursuit of direct knowledge (abhijñā) 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-rāgo) with the body or mindIn particular, this sayutta contextualizes kilesa vis-à-vis the six internal and external "sense bases" (ayatana) and their mental concomitants (the six classes of consciousness, contact, feeling and craving, see the section on the "six sextets"), the six primary "elements" (dhātu, cf. mahābhūta), and the five "aggregates" (khandha). 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."SN 27.1 (trans. Thanissaro, 1994). Note that the phrase that Thanissaro translates as "defilement of awareness" here is cetaso upakkileso; Bodhi (2000), p. 1012, simply translates this as "mental corruption" (underlining added for clarity).
More broadly, the five hindrances – sensual desire (kāmacchanda), anger (byāpāda), sloth-torpor (thīna-middha), restlessness-worry (uddhacca-kukkucca), and doubt (vicikicchā) – 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 ...Translation from Bodhi (2005), p. 416. Bodhi (2005, pp. 417, 457 n. 58) states that this is from SN 47.12, as well as DN 16 and DN 28. A similar phrase can be found in DN 28, etc. sabbe te bhagavanto pañcanīvarae pahāyacetaso upakkilese paññāya dubbalīkarae ... .Pali, based on a search for "pahāya cetaso upakkilese," retrieved from "BodhgayaNews" at http://www.bodhgayanews.net/pitakaresults.php?title=&start=0&to=10&searchstring=pahāya%20cetaso%20upakkilese (32 matches found).
Additionally, in the Khuddaka Nikaya's Niddesa, kilesa is identified as a component of or synonymous with craving () and lust (rāga).See Rhys Davids & Stede (1921–5), pp. 216–7, entry for "Kilesa," retrieved 2008-02-09 from "University of Chicago" at .
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-vatthūni) as follows: greed (lobha) hatred (dosa) delusion (moha) conceit (māna) wrong views (micchāditthi) doubt (vicikicchā) torpor (thīna) restlessness (uddhacca) shamelessness (ahirika) recklessness (anottappa)Rhys Davids & Stede (1921–5), p. 217; and, Nyanatiloka (1988), entry for "kilesa," retrieved 2008-02-09 from "BuddhaSasana" at http://www.buddhanet.net/budsas/ebud/bud-dict/dic3_k.htm .
The Vibhanga also includes an eightfold list (aha kilesa-vatthūni) composed of the first eight of the above ten.Rhys Davids & Stede (1921–25), p. 217.
Throughout Pali literature, the first three kilesa in the above tenfold Abhidhamma list (lobha dosa moha) are known as the "unwholesome roots" (akusala-mūla or the root of akusala); and, their opposites (alobha adosa amoha) are the three "wholesome roots" (kusala-mūla or the root of kusala).In addition to frequent reference in the Abhidhamma and post-canonical Pali literature, references to the unwholesome roots (akusala-mūla) are sprinkled throughout the Sutta Pitaka. For instance, in the Digha Nikaya, it can be found in DN 33 (D iii.215) and DN 34 (D iii.275); in the Majjhima Nikaya, it is the first of several topics discussed by Ven. Sariputta in the well-known Sammādihi Sutta ("Right View Discourse," MN 9); and, in the Itivuttaka, a brief discourse on three unwholesome roots starts off the "Section of the Threes" (Iti. 50). However, in none of these Sutta Pitaka texts are the three unwholesome roots referred to as kilesa. Such an association appears to begin in the Abhidhamma texts. 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).Nyanatiloka (1988), entry for "mūla," retrieved 2008-02-09 from "BuddhaSasana" at http://www.buddhanet.net/budsas/ebud/bud-dict/dic3_m.htm .
Visuddhimagga: round of defilements
12 Factors 3 Rounds aging-death aspects ofvipāka(results) ↑ birth ↑ ↑ becoming karma ↑ ↑ clinging kilesa ↑ craving ↑ ↑ feeling vipāka(results) ↑ contact ↑ sense bases ↑ name-form ↑ consciousness ↑ ↑ formations karma ↑ ↑ ignorance kilesa Figure: The "three rounds" ofDependent Origination (Vsm. XVII, 298).
The 5th-century CE commentarial Visuddhimagga, in its discussion of "Dependent Origination" (Pali: paticca-samuppada) (Vsm. XVII), 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" (vipāka-vaa).Cf. the paracanonical Nettipakaraa's "round of suffering, round of action, round of defilements" (dukkhavao kammavao kilesavao) (Nett. i.95). 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.Strictly speaking, in this framework the Visuddhimagga (Vsm. XVII, 298) does not explicitly identify "birth" (jāti) and "aging-death" (jarāmaraa) with results (vipāka). Nonetheless, in the preceding paragraph (Vsm. XVII, 297), Buddhaghosa writes: "And in the future fivefold fruit: the five beginning with consciousness. These are expressed by the term 'birth'. But 'ageing-and-death' is the ageing and the death of these [five] themselves" (Ñāamoli, 1991, p. 599, v. 297; square-brackets in original). Thus, "birth" and "ageing and death" become correlates or expressions of the five-fold "results" sequence. 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.Ñāamoli (1991), p. 599, v. 298. As can be seen, in this framework, the round of defilements consists of: ignorance (avijjā) craving () clinging (upādāna).
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-mūla-kilesā). (1991), p. 715.
Sanskrit Sravaka and Mahayana literature
Three poisons
The three kleshas of ignorance, attachment and aversion are referred to as the three poisons (Skt. triviṣa) in the Mahayana tradition and as the three unwholesome roots (Pāli, akusala-mūla; Skt. akuśala-mūla ) in the Theravada tradition. These three poisons (or unwholesome roots) are considered to be the root of all the other kleshas.
Five poisons In the Mahayana tradition, the five main kleshas are referred to as the five poisons (Sanskrit: ; Tibetan-Wylie: ).
The five poisons consist of the three poisons with two additional poisons: pride and jealousy. Altogether, the five poisons are:Padmakara (1998), p. 336, 414. (from the glossary)Longchen Yeshe Dorje (Kangyur Rinpoche) (2010). p. 492 Poison/Klesha Sanskrit Pali TibetanChinese Description Alternate translations Ignorance chī Lack of discernment; not understanding the way of things Confusion, bewilderment, delusion Attachment tān Attachment or desire for what we like Desire, passion Aversion chēn Aversion for what we don't like, or for what prevents us from getting what we like Anger, hatred Pride màn Having an inflated opinion of oneself and a disrespectful attitude toward others Arrogance, Conceit Envy jí Being unable to bear the accomplishments or good fortune of others Jealousy
Six root kleshas of the Abhidharma The Abhidharma-kośa identifies six root kleshas (mūlakleśa): Attachment (raga) Anger (pratigha) Ignorance (avidya) Pride/Conceit (māna) Doubt (vicikitsa) Wrong view/False view/Opinionatedness (dṛiṣṭi)Guenther (1975), Kindle Location 321.
In the context of the Yogācāra school of Buddhism, Muller (2004: p. 207) states that the Six Klesha arise due to the "...reification of an 'imagined self' (Sanskrit: )".Muller (2004).
Mahaparinirvana Sutra