Kleshas (Buddhism)
In Buddhism, mental states that cloud the mind manifest in unwholesome actions. Kleshas include states of mind such as anxiety, fear, anger, jealousy, and desire. Contemporary translators use a variety of English words to translate the term kleshas. These translations include afflictions, defilements, destructive emotions, disturbing emotions, negative emotions, mind poisons, and neuroses. The concept describes how internal turmoil drives external behavior. A person experiencing these states acts from a place of confusion rather than clarity. This definition sets the stage for understanding why specific traditions categorize them differently.
The Samyutta Nikaya collection entitled Kilesa-sayutta (SN 27) does not use kilesa in its actual suttas but uses upakkilesa instead. Rhys Davids and Stede published their Pali-English Dictionary between 1921 and 1925. Bhikkhu Bodhi translated SN 47.12 in 2005 as part of In the Buddha's Words. Thanissaro Bhikkhu translated Upakkilesa Samyutta: Defilements (SN 27.1, 10) in 1994. The text states that any desire-passion with regard to the eye is a defilement of the mind. Any desire-passion with regard to the ear, nose, tongue, body, or intellect is also a defilement of the mind. When these six bases are abandoned, the mind becomes inclined toward renunciation. The five hindrances include sensual desire, anger, sloth-torpor, restlessness-worry, and doubt. These factors weaken wisdom and obstruct direct knowledge. The Khuddaka Nikaya's Niddesa identifies kilesa as synonymous with craving and lust.
The Abhidhamma Pitaka's Dhammasangani enumerates ten defilements starting from greed, hatred, and delusion. Greed appears as lobha while hatred appears as dosa. Delusion manifests as moha in this classification system. Conceit follows as māna and wrong views appear as micchāditthi. Doubt remains vicikicchā alongside torpor known as thīna. Restlessness shows up as uddhacca followed by shamelessness called ahirika. Recklessness completes the list as anottappa. Rhys Davids and Stede published their entry for kilesa on page 217 of their dictionary. Nyanatiloka Mahathera wrote about mūla in his 1988 Buddhist Dictionary. The first three items form the unwholesome roots or akusala-mūla. Their opposites create the wholesome roots known as kusala-mūla. References to these roots appear throughout the Sutta Pitaka including DN 33 and DN 34. Ven. Sariputta discusses them in MN 9 during the Sammādihi Sutta. Itivuttaka starts its Section of Threes with a discourse on these three roots.
The 5th-century CE commentarial Visuddhimagga divides twelve factors into three rounds starting with defilements. Bhikkhu BhanteÑāamoli translated this text in 1991 for BPS Pariyatti. The round of defilements includes ignorance, craving, and clinging. Ignorance conditions formations which condition results like consciousness through feelings. These results then condition craving and clinging which condition becoming. Buddhaghosa wrote that the Wheel of Becoming spins forever if the round of defilements remains uncut. He stated this in verse 298 of chapter XVII. Birth and aging-death become correlates of the five-fold results sequence. The text refers to complete eradication of defilements as the root of the round. This framework connects mental states directly to the cycle of rebirth. The process continues until specific mental obstacles are removed.
The Mahayana tradition identifies ignorance, attachment, and aversion as the three poisons known as triviśa. Padmakara Translation Group published The Words of My Perfect Teacher by Patrul Rinpoche in 1998. Longchen Yeshe Dorje (Kangyur Rinpoche) released Treasury of Precious Qualities in 2010. These three form the basis for all other kleshas in Mahayana thought. Pride and jealousy join them to create the five poisons. Ignorance represents lack of discernment while attachment shows desire for what we like. Aversion manifests as anger or hatred toward things we dislike. Pride involves an inflated opinion of oneself and disrespect toward others. Jealousy describes inability to bear accomplishments or good fortune of others. Daniel Goleman wrote Destructive Emotions: A Scientific Dialogue with the Dalai Lama in 2008. Mark Epstein published Going on Being: Buddhism and the Way of Change in 2009. Joseph Goldstein discussed emerging Western Buddhism through Insight Meditation Society interviews.
Modern translators have used many different English words to translate the term kleshas since the late 20th century. Khenchen Konchog Gyaltshen published A Complete Guide to the Buddhist Path in 2009. Yongey Mingyur Rinpoine released The Joy of Living in 2007. Thrangu Rinpoche issued The Practice of Tranquility & Insight in 1993. Chögyam Trungpa edited The Truth of Suffering and the Path of Liberation with Judy L. Lief. Ajahn Sucitto published Meditation, A Way of Awakening in 2011. These authors describe kleshas as mental factors producing states of torment immediately and long-term. They function as processes that determine responses to perception. Some define them as emotional obscurations contrasting intellectual ones. Others call them conditioning factors or dissonant emotions. All agree they dull the mind and form the basis for unwholesome actions. The translations reflect attempts to make ancient concepts accessible to contemporary audiences.
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Common questions
What are kleshas in Buddhism?
Kleshas are mental states that cloud the mind and manifest in unwholesome actions. These include anxiety, fear, anger, jealousy, and desire which drive internal turmoil to external behavior.
When did Rhys Davids and Stede publish their Pali-English Dictionary entry for kilesa?
Rhys Davids and Stede published their Pali-English Dictionary between 1921 and 1925 with an entry for kilesa on page 217 of their dictionary.
How does the Abhidhamma Pitaka classify defilements?
The Abhidhamma Pitaka's Dhammasangani enumerates ten defilements starting from greed lobha hatred dosa and delusion moha. Conceit māna wrong views micchāditthi doubt vicikicchā torpor thīna restlessness uddhacca shamelessness ahirika and recklessness anottappa complete this classification system.
Who translated the Visuddhimagga text in 1991?
Bhikkhu BhanteÑāamoli translated the 5th-century CE commentarial Visuddhimagga in 1991 for BPS Pariyatti. This text divides twelve factors into three rounds including ignorance craving and clinging as the round of defilements.
What are the five poisons in Mahayana Buddhism?
Mahayana tradition identifies ignorance attachment and aversion as the three poisons known as triviśa which form the basis for all other kleshas. Pride and jealousy join them to create the five poisons that dull the mind and form the basis for unwholesome actions.