Triviṣa

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Key Term	triviṣa
Topic Variation	Three poisons
Hover Popup Choices	dug gsum; three poisons; triviṣa; Greed, hatred, and ignorance
In Tibetan Script	དུག་གསུམ་
Wylie Tibetan Transliteration	dug gsum
Devanagari Sanskrit Script	त्रिविष
Romanized Sanskrit	triviṣa
Tibetan Phonetic Rendering	duk sum
Chinese Script	三毒‎
Chinese Pinyin	sandu
Japanese Transliteration	sandoku
Korean Transliteration	samdok
English Standard	three poisons
Term Type	Noun
Source Language	Sanskrit
Basic Meaning	Greed, hatred, and ignorance are used on this site for a general readership, but these three detrimental states or afflictive behavioral patterns are difficult to translate and can also be rendered as desire, aggression, and bewilderment, or attachment (Skt. rāga, Tib. 'dod chags), aversion (Skt. dveṣa, Tib. zhe sdang), and delusion (Skt. moha, Tib. gti mug).
Has the Sense of	Also referred to as the three root afflictive emotions (Skt. kleśa, Tib. nyon mongs), these are traditionally featured as the central hub in depictions of the, so-called, Wheel of Life (Skt. bhāvacakra, Tib srid pa'i 'khor lo). In these images they are represented by a pig as the embodiment of moha, a type of bird that is known for its possessive attachment to its mate as the embodiment of rāga, and a snake that is quick to strike at the slightest provocation as the embodiment of dveṣa. These three are likewise depicted as chasing after, or being pulled along, by each other in circle to demonstrate how these emotional reactions feed into each other.
Did you know?	This list of three is sometimes expanded to five with the additions of pride or hubris (Skt. māna, Tib. nga rgyal) and envy or jealousy (Skt. īrṣyā, Tib. phrag dog).
Related Terms	kleśa;nyon mongs
Definitions
Princeton Dictionary of Buddhism	See page 926: In Sanskrit, “three poisons”; the three primary afflictions (mūlakleśa) of sensuality, desire, or greed (rāga or lobha), hatred or aversion (dveṣa), and delusion or ignorance (moha), regarded as poisons because of the harm they cause to those who ingest them or the way they poison the mind. This same list of three is also known as the three “unwholesome faculties” (akuśalamūla), which will fructify as unhappiness in the future and provide the foundation for unfavorable rebirths (apāya).
Rangjung Yeshe's English Term	Three mind poisons. Attachment, anger, and delusion.
Tshig mdzod Chen mo	'dod chags dang/ zhe sdang/ gti mug bcas nyon mongs gsum

The three poisons are a reference to the afflictive emotions of rāga (Tib. 'dod chags), dveṣa (Tib. zhe sdang), and moha (Tib. gti mug). These three detrimental states or afflictive behavioral patterns are difficult to definitively translate, and thus there are several common English variations of this group of three, such as desire, aggression, and bewilderment, or attachment, aversion, and delusion. It is useful to think of these three as a process that involves our insatiable urge to possess that which we desire and the ensuing aggravation that arises when we don't get what we want or have what we don't want forced upon us. Yet we are oblivious to the futility of these conditioned responses due to our lack of discernment, and thus we mindlessly continue to get caught up in this causal nexus.

The three poisons are a reference to the afflictive emotions of rāga (Tib. 'dod chags), dveṣa (Tib. zhe sdang), and moha (Tib. gti mug). These three detrimental states or afflictive behavioral patterns are difficult to definitively translate, and thus there are several common English variations of this group of three, such as desire, aggression, and bewilderment, or attachment, aversion, and delusion. It is useful to think of these three as a process that involves our insatiable urge to possess that which we desire and the ensuing aggravation that arises when we don't get what we want or have what we don't want forced upon us. Yet we are oblivious to the futility of these conditioned responses due to our lack of discernment, and thus we mindlessly continue to get caught up in this causal nexus.

The three poisons are a reference to the afflictive emotions of rāga (Tib. 'dod chags), dveṣa (Tib. zhe sdang), and moha (Tib. gti mug). These three detrimental states or afflictive behavioral patterns are difficult to definitively translate, and thus there are several common English variations of this group of three, such as desire, aggression, and bewilderment, or attachment, aversion, and delusion. It is useful to think of these three as a process that involves our insatiable urge to possess that which we desire and the ensuing aggravation that arises when we don't get what we want or have what we don't want forced upon us. Yet we are oblivious to the futility of these conditioned responses due to our lack of discernment, and thus we mindlessly continue to get caught up in this causal nexus.

Literally "unknowing," it refers to a lack of knowledge or misunderstanding of the nature of reality. As such, it is considered to be the root cause of suffering and the basis for the arising of all other negative mental factors.

Often referred to as poisons, these are a class of disturbing or disruptive emotional states that when aroused negatively affect or taint the mind.

Often referred to as poisons, these are a class of disturbing or disruptive emotional states that when aroused negatively affect or taint the mind.

Often referred to as poisons, these are a class of disturbing or disruptive emotional states that when aroused negatively affect or taint the mind.