Kleshas or Kilesa: Afflictive Emotions: Greed, Hatred, Stupidity, Desire, Anger, Ignorance

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In Buddhism, the Pali word Kilesa (Sanskrit: kleśha or klesa) is used to mean "defilements", "corruptions" or "poisons". These are mental states which temporarily cloud the mind's nature and manifest in various forms as unskillful actions of body, speech, and mind.

Three main kinds of kilesa are:

lobha: greed, lust (rāga), attachment.
dvesha: hatred, aversion.
moha: delusion, sloth, ignorance (avijjā).

(These three kilesha are known as The Three Poisons in Mahayana Buddhism.

These three kilesas specifically refer to the subtle movement of mind (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 lobha kilesa. 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.

Another common enumeration of the Kilesas lists them as:

The Five Disturbing Emotions

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.

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1) Chinese Mandarin: san du ; 2) Sanskrit: tridosa; triklesha 3) Pali: tidosa; 4) Alternate Translations: three basic afflictions: greed/avarice/attraction, hatred/aversion, delusion, ignorance.

Primary Original Source: The Tripitaka Sutra, Shastra and Vinaya teachings
(as found in the scripture storehouse of the Indian Sanskrit-Siddham, Chinese, Tibetan and Japanese traditions of the Nalanda Tradition of ancient Nalanda University) of Shakyamuni Buddha, and his Arya Sagely Bodhisattva Bhikshu Monk and Upasaka disciples.

Secondary Compilation Source: The Seeker’s Glossary of Buddhism, 2nd ed., San Francisco, California: Sutra Translation Committee of the United States and Canada, 1998: www.budaedu.org.tw

Secondary Compilation Source: Muller, Charles, editor, Digital Dictionary of Buddhism [DDB], Toyo Gakuen University, Japan, 2007: Username is "guest", with no password.
http://buddhism-dict.net/ddb - Based in large part on the Dictionary of Chinese Buddhist Terms with Sanskrit and English Equivalents (by Soothill and Hodous) Delhi, India: Motilal Banarsidass, 1997.

The rights to textual segments ("quoted, paraphrased, or excerpted") of the are owned by the author-publisher indicated in the brackets next to each segment and are make available and commented on (under the "shastra tradition") under Fair Use. For rights regarding the Buddhist "Encyclopaedia - Glossary - Dictionary" compilation as a whole, please know that it is offered under this Creative Commons License.

Increasing Effect Mantra:
Om Sambhara Sambhara (These Bhikshu Bodhisattva Bodhichitta Vows) Bimana Sara (Spread) Maha (Greatly) Java (Rapidly) Hum (recited 7x)

To increase by 100,000 times the merit created:
Tadyatha Om Pancha Griya (five offerings or five faces) Ava Bodhani Svaha (7x)

Om Dhuru Dhuru Jaya (Victory) Mukhe (Face or Mouth) Svaha (7x)

I Now Universally Transfer the Merit and Virtue of to All Beings to realize Anuttara-Samyak-Sam-Bodhi
(“Unsurpassed Proper and Equal Right Enlightenment”)

Sarva Mangalam.
May all be Auspicious.

Arya Bhikshu Shantideva’s Bodhisattvacharyavatara says:
Just as Manjushri works
To fulfill the aims of all limited beings
To the far reaches of space in the ten directions,
May my behavior become just like that.

For as long as space remains,
And for as long as wandering beings remain,
May I too remain for that long,
Dispelling the sufferings of wandering beings.

(Like Ananda says in the Shurangama Sutra introduction to the Shurangama Mantra,
"And even could the nature of shunyata melt away, my vajra-like Supreme Resolve would still remain unmoved.)

Whatever sufferings wandering beings might have,
May all of them ripen on me,
And through the Bodhisattva assembly,
May wandering beings enjoy happiness.

May the teachings,
the sole medicine for the sufferings of wandering beings
And the source of all happiness,
Continue to endure for a very long time,
With material support and shows of respect.

Kleshas or Kilesa

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