The three poisons (Sanskrit: triviṣa; Tibetan: dug gsum) in the
Mahayana tradition or the three unwholesome roots (Sanskrit: akuśala-mūla; Pāli: akusala-mūla), in the
Theravada tradition are a
Buddhist term that refers to the three root
kleshas that lead to all negative states. These three states are
delusion, also known as
ignorance;
greed or sensual attachment; and
hatred or aversion.[1][2] These three poisons are considered to be three afflictions or character flaws that are innate in beings and the root of craving, and so causing
suffering and
rebirth.[1][3]
The three poisons are symbolically shown at the center of the Buddhist Bhavachakra artwork, with the rooster, snake, and pig, representing greed, ill-will and delusion respectively.[4][5]
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.[6][7]
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.[1][8][9]
Opposite wholesome qualities
The three wholesome
mental factors that are identified as the opposites of the three poisons are:[10][11]
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.[1]