Three poisons

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)

The 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.

Meditation and the three poisons

Meditation is regarded in Buddhism as a primary method for developing a calm and concentrated mind to overcome the three poisons. Through meditative introspection, an individual develops self-awareness and insight into their own mind, which helps reduce internal obstacles. However, effective meditation often requires support such as "moral aptitude" and "good friends" (or teachers).

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.
• .
• Lamotte, Étienne (translator). The Treatise on the Great Virtue of Wisdom of Nagarjuna. Gampo Abbey.
• 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.

References

1. (2013). "The Princeton Dictionary of Buddhism". Princeton University Press.
2. David Webster. (2005). "The Philosophy of Desire in the Buddhist Pali Canon". Routledge.
3. David Loy. (2003). "The Great Awakening: A Buddhist Social Theory". Simon and Schuster.
4. Guido Freddi. (2019). "Bhavacakra and Mindfulness".
5. Daniel Goleman (2003), pages 106, 111
6. Khenchen Konchog Gyaltshen (2010), p. 451.
7. Dalai Lama (1992), p. 4, 42
8. Steven M. Emmanuel. (2015). "A Companion to Buddhist Philosophy". John Wiley & Sons.
9. Padmakara (1998), p. 336, 414. (from the glossary)
10. Ranjung Yeshe Wiki - Dharma Dictionary. http://rywiki.tsadra.org/index.php/dug_gsum
11. Wright, Dale Stuart. (2009). "The six perfections: Buddhism and the cultivation of character". Oxford University press.