Three poisons

The three poisons (Sanskrit: ''triviṣa''; Tibetan: ''dug gsum'') or the three unwholesome roots (Sanskrit: ''akuśala-mūla''; Pāli: ''akusala-mūla''), in Buddhism, refer to the three root kleshas: '' Moha'' (delusion, confusion), ''Raga'' (greed, sensual attachment), and '' Dvesha'' (aversion, hate). These three poisons are considered to be three afflictions or character flaws innate in a being, the root of ''Taṇhā'' (craving), and thus in part the cause of '' Dukkha'' (suffering, pain, unsatisfactoriness) and rebirths.

The three poisons are symbolically drawn at the center of Buddhist '' Bhavachakra'' artwork, with rooster, snake, and pig, representing greed, ill will, and delusion respectively.

Brief description

In the Buddhist teachings, the three poisons (of ignorance, attachment, and aversion) are the primary causes that keep sentient beings trapped in samsara. These three poisons are said to be the root of all of the other kleshas.
The three poisons are represented in the hub of the wheel of life as a pig, a bird, and a snake (representing ignorance, attachment, and aversion, respectively). As shown in the wheel of life (Sanskrit: ''bhavacakra''), the three poisons lead to the creation of karma, which leads to rebirth in the six realms of samsara.

Opposite wholesome qualities

The three wholesome mental factors that are identified as the opposites of the three poisons are:
* amoha (non-delusion) or paññā (wisdom)
* alobha (non-attachment) or dāna (generosity)
* adveṣa (non-hatred) or mettā (loving-kindness)

Buddhist path considers these essential for liberation.

Sanskrit/Pali/Tibetan terms and translations

The three kleshas of ignorance, attachment and aversion are referred to as the ''three poisons'' (Skt. ''triviṣa''; Tibetan: ''dug gsum'') in the Mahayana tradition and as the ''three unwholesome roots'' (Pāli, ''akusala-mūla''; Skt. ''akuśala-mūla'' ) in the Theravada tradition.

The Sanskrit, Pali, and Tibetan terms for each of the three poisons are as follows:

In the Mahayana tradition '' moha'' is identified as a subcategory of '' avidya''. Whereas ''avidya'' is defined as a fundamental ignorance, ''moha'' is defined as delusion, confusion and incorrect beliefs. In the Theravada tradition, ''moha'' and ''avidya'' are equivalent terms, but they are used in different contexts; ''moha'' is used when referring to mental factors, and ''avidya'' is used when referring to the twelve links.

See also

*Buddhist paths to liberation
* Bhavacakra
* Buddhism and psychology
* Dvesha
* Kleshas (Buddhism)
* Karma in Buddhism
* Seven deadly sins
*Taṇhā

References

Sources

*Dalai Lama (1992). ''The Meaning of Life'', translated and edited by Jeffrey Hopkins, Boston: Wisdom.
* Dzongsar Khyentse (2004). ''Gentle Voice'' #22, September 2004 Issue.
*Geshe Sonam Rinchen (2006). ''How Karma Works: The Twelve Links of Dependent Arising'', Snow Lion
* Goleman, Daniel (2003). ''Destructive Emotions: A Scientific Dialogue with the Dalai Lama''. Random House.
* Keown, Damien (2004). ''A Dictionary of Buddhism''. Oxford University Press.
* Lamotte, Étienne (translator). ''The Treatise on the Great Virtue of Wisdom of Nagarjuna''. Gampo Abbey.
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* Rangjung Yeshe Wiki - Dharma Dictionary. http://rywiki.tsadra.org/index.php/dug_gsum
* Tenzin Wangyal Rinpoche (2011). ''Awakening the Sacred Body: Tibetan Yogas of Breath and Movement''. Hay House.
* Trungram Gyaltrul Rinpoche Sherpa (2004). ''Gampopa, the Monk and the Yogi : His Life and Teachings''. Harvard University.

Further reading

Access to Insight, ''Mula Sutta: Roots'' (AN 3.69 PTS: A i 201)

External links

Transforming the three poisons

Three poisons on Ranjung Yeshe wikiWhat are the three jewels?Buddhism for Beginners

{{Buddhism topics

Unwholesome factors in Buddhism