The Contextual Interpretations of Kilesas (Defilements) in The Pali Commentaries
The Contextual Interpretations of Kilesas (Defilements) in The Pali Commentaries
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Abstract
The word ‘kilesa’ (defilements) is a well-known word in the canonical and commentarial
literature. There are different classifications and interpretations of kilesas. In the Abhidhamma
and later Pali literature, ten defilements are identified. This paper attempts to make a study of the
contextual interpretations of kilesas in the commentaries.
Introduction
Kilesas, in Buddhism, are mental states that cloud the mind and manifest in unwholesome
actions. Kilesas include states of mind such as anxiety, fear, anger, jealousy, desire, depression,
etc. Contemporary translators use a variety of English words to translate the term kilesas, such as
afflictions, defilements, destructive emotions, disturbing emotions, negative emotions, mind
poisons, etc. In the suttas, kilesa is often associated with the various passions that defile bodily
and mental states. However, in the later Pali sources, different classifications of kilesas are
mentioned. The most commonly mentioned is the following list of ten according to the
Abhidhamma. greed (lobha), hate (dosa), delusion (moha), conceit (mana), wrong views (ditthi),
doubt (vicikiccha), torpor (thina), restlessness (uddhacca), shamelessness (ahirika), recklessness
(anottappa). Though the Abhidhamma pitaka classified these ten kilesas, many commentaries
have been interpreted them according to the context. The contextual interpretations of kilesas in
the Pali commentaries were examined in this article by using the method of analysis, with
following three sub topics.
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anicca-sa-ena kilesna mūla-bhūtya avjjya chinnya sabba-kiles samugghta
gacchantī ti” (when avijj which is the root of kilesas is cut off by means of knowledge about
perception of impermanence, all the defilements are uprooted) (SA II: 332).
The five unwholesome dhammas are also regarded as the root defilements (mūlak
kiles) for other defilements:
Tattha chando ti disu chando nma pubbuppattik dubbala-tah. S rajetu na
sakkoti. Aparpara uppajjamn pana balava-tah rgo nma. so rajetu sakkoti.
dadndīni ktu asamatho. pubbuppattiko dubbala kodho doso nma. So
tanuktu samattho. Aprpuppattiko balava-kodho paigha nma. Moho pana
sammoha-vasena uppanno ana. Evam ettha pancahi padehi tiī akusala-mūlni
gahitni. Tesu gahitesu sabbe pi tammūlak kiles gahit’va honti. Chandargo ti v
pada-dvayena aha lobha-sahagata-cittuppd. Doso-paighanti pada-dvayena dve
domanassa-sahagata-cittuppd. Mohena lobha-dosa rahit dve uddhacca-sahagata-
cittuppd gahit ti. Eva sabbe’pi dvdasa citt uppd dassit’va honti (SA III: 64).
Herein, among desire etc., desire is a weak craving which arises at primary level. It is not
able to take delight in. However, the strong craving which arises again and again is lust; it
is able to engross. A weak anger is unable to make one act with weapon, etc. it is called
hatred. The strong anger which enables one to do such actions, and which arises again
and again is called aversion. However, delusion is the unknowing arisen by means of
deluding or confusing. In this way, herein, the three unwholesome roots are identified by
five words. In those three unwholesome roots, all kilesas rooted in them are also
included. Optionally, by the two words ‘chanda rgo’ the arising of eight types of
consciousness accompanied by lobar are implied. By the two words ‘doso paigha’ the
raisings of two types of consciousness by grief are implied. By the word ‘moha’ the
arising of types of consciousness are implied which are dissociated from lobha and dosa,
but associated with ‘uddhacca’ and ‘vicikicch’. Thus the arising of all the twelve types
of consciousness are referred to.
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This quotation clarifies two points: (i) even though craving and anger classified into two
modes respectively, these five terms eventually denote the three unwholesome roots that
represent all the kilesas rooted in them and (ii) they also optionally represent the arising of the
twelve types of unwholesome consciousness.
In the context of ‘na kuppati’, three kilesas (i.e. rga, dosa and moha) are also regarded
as mūlakilesas, and present one thousand and five hundred kilesas (diyahakilesasahassa) (SA
I: 187). The very same idea is also referred to in the context of ‘dihekahe’: “ among one
thousand and five hundred kilesas which are headed by rga, dosa and moha, when wrong view
(dihi) is being abandoned by the path of stream-entry, doubt (vicikicch) together with wrong
view is abandoned, and all the kilesas leading to the state a loss (apyagamanīy) are abandoned
together with dihnusaya and vicikicchnusaya by means of the co efficiency of
abandoning’’ (Mnd A I: 102).
With regard to the specific number ‘diyahakilesasahassa’ the Dhammasagani-
mūlaīk mentions as follows: out of eight hundred and one kilesas which are referred to in the
khuddaka-vibhaga (Vbh A: 465), excluding one hunted and eight modes of behaviors of
craving, the remaining kilesas and sixty two types of wrong views are doubled by means of the
arisen and unarisen states, and they constitute the grand total of one thousand five hundred and
ten. The amount of more or less to this figure is ducky neglected (Dhs mt (Vri): 17). Its anuīk
further clarifies that eight hundred and one kilesas are the total number, that is, from the seventy-
three mental factors beginning with ‘jtimada’ etc. set forth as monads (ekakavasena) up to the
six octodecades (ahrasavaena) beginning with ‘ajjhattikssa updya ahrasa
tahvicaritni’. Out of them, the remaining kilesas by excluding one hundred and eight modes
of behaviors of craving become six hundred and ninety three, and together with sixty two wrong
views as referred to in the Brahmajla sutta, they become seven hundred and fifty five kilesas
(Dhs A (Vri): 17-18). When multiplied by two (i.e. uppanna and anupanna) they become one
thousand five hundred and ten. This anuīk presents five other views to assess
diyahakilesasahassa. Those views seen to signify that this number of kilesas is the
approximate figure to denote all types of kilesas (Cp A (Vri): 4). Following table duly illustrates
this enumeration.
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Table: Different counting on ‘diyahakilesasahassa’ in the Dhammasagai anuīk < (Dhs-a (Vri): 17-19) >
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ekavīsatiy rammaesu dvsattati dvsattati kilesti
dvdasdhika diyahakilesasahassa hoti.
(5+5 = 10 .10x2 = 20.20+1= 21.21x72=1512)
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In the sallekhaha a- niddesa, the Paisambhidmagga commentary deals
with the seventeen unwholesome dhammas along with their lakkhaas. In fact, these
seventeen unwholesome dhamms have been referred to as upakkilesas in the four
Nikyas. However, in the commentary period, they are designated as kilesas. First, the
commentary refers to the three kilesas as major kilesas (sīsakilesas) as follows:
rgo’ti rajanahena. doso’ti dussanahena. moho’ti
muyhanahena. rajanalakkhao rgo, dussanalakkhao doso, muyhahalakkhao
moho’ti ime tayo sīsakilese vatv, idni pabhedato sassento ‘Kodho’ti di ha (Ps A I:
362).
In the sense of delighting, it is called lust. In the sense of hating, it is called
hatred. In the sense of deluding, it is called delusion. Lust has the characteristic of
delighting; hatred has the characteristic of disliking; delusion has the characteristic of
deluding. After having referred to these three major defilements, now ‘anger’ etc. are said
while showing analytically.
The remaining fourteen factors are specified by lakkhaas follows (Ibid):
(i). kodha (anger) has the characteristic of kujjhana (irritation). Here, it is
intended as anger with the seven base.
(ii). upanha (enmity)has the characteristic of bearing enmity. It is nothing but
anger having attained a firm state.
(iii). makkha (contempt) has the characteristic of looking down upon other's
virtue. The meaning is wiping off (punchana) other’s virtue.
(iv). palsa (domineering) has the characteristic of interfering (yugaggha).
The meaning is to estimate other's virtue by way of interfering.
(v). iss (envy) has characteristic of diminishing other's accomplishment
(sampatti). The meaning is envying (usūyan).
(vi) macchariya (avarice) has the characteristic of concealing one's own
accomplishment. The meaning is ‘my wonderful possession should not be
of others’.
vi) my (deceit) has characteristic of concealing (paicchda) the sins
committed by one self. It is like my in the sense of concealing.
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(viii) saheyya (fraud) has the characteristic of stimulating non-existent
qualities in oneself. The meaning is the state of being crafty.
(ix) thambha (obstinacy) has the characteristic of swollen state
(uddhumtabhva) of consciousness. The meaning is the callous state
(thaddhabhva) of consciousness.
(x) srambha (presumption) has the characteristic of outdoing (karauttariya)
(xi) mna (conceit) has the characteristic of haughtiness (uati)
(xii) atimna (arrogance) has the characteristic of excessive haughtiness.
(xiii) mada (vanity) has the characteristic of intoxicated state.
xiv) pamda (negligence) has the characteristic of devoting of consciousness
(cittavosagga ) to the five codes of sensual Pleasure.
However, why does the Blessed One, while explaining upakkilesas, begin with
greed? Because greed arises first. For wherever living beings appear even in the
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celestial plane of Suddhavsa, greed arises first by means of hankering for
existence. Then, according to the circumstance, other upakkilesas arise depending
on their own suitable conditions. These sixteen are not only upakkilesas of
consciousness, but all of the kilesas are implied thereby. Thus it should be
understood.
‘in the group of defilements with the ten bases’ means in the mass of defilements
with the tenfold cause. Herein the base of defilements’ means either defilements
or the causal factors of defilements. Among them the former defilements which
have accomplished the state of cause become the bases of defilements because
they become the condition of the other later defilements. It should be known that
the conditions of defilements also become the bases of defilements due to being
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the cause of the origin of defilements. In this case unwise attention and belonging
to unwise attention become the bases of defilements.
This quotation indicates that all the ten groups of unwholesome factors in the
Nettippakaraa are kilesas as well as kilesavatthus. The commentarial contribution is to
bring out and ‘ayonisomanasikra’ and ‘ayonisomanasikraparikkhat dhamm’ as
kilesapaccay (the conditions of defilements) in this particular context.
In dealing with ‘kilesabhūmi’ the same commentary regards it as ‘kilesatthna’ or
kilesvattha and reveals how the process of the four bhūmis (i.e. anusayabhūmi,
pariyuhnabhūmi etc.) is sequentially fulfilled as follows.
snusayassa pariyuhna jyatīti appahīnnusayassa paccayasamyoge
rgdayo pariyuhnavasena pavattanti. pariyuhito sayujjatīti yo
rgdīhi pariyuhitacitto, so kmargdīhi sayujjati nma. sayujjanto
updiyatīti yo kmargasayojandīhi sayutto. so kmupdndīni
akusalakammni ca updiyati (Ibid: 365).
‘in one who has anusaya, obsession is born’ means lust, etc, are active by means
of obsession when the condition of unabandoned underlying tendency is
combined. One who is obsessed is fettered' means one whose mind is obsessed by
lust, etc. is fettered by kmarga, etc. When fettered, he grasps' means one who
is fettered by the fetter of kmarga (lust for sensual pleasure) grasps the
grasping of kma (sensual pleasure) and unwholesome kamma.
In the course of elucidating the question as to which kilesas a noble one abandons
in the past the future or the present, the Paisambhidmagga commentary interprets
‘hetunirodha dukkhanirodho’ as follows.
kilesna bījabhūtassa santnassa anuppdanirodh angatakhandhabhūtassa
dukkhassa hetubhūtna kilesna anuppdanirodho hoti. eva dukkhassa
hetubhūtakilesna anuppadanirodh dukkhassa anuppdanirodho hoti (Ps A
III: 688-689).
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Due to the complete cessation of continuity in the form of seed belonging to
defilements, there is the complete cessation of kilesas which cause the suffering
of the future aggregates. Thus, from the complete cessation of defilements which
cause the suffering, there occurs the complete cessation of suffering.
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paths has entirely exterminated the defilements, the roots of the circle of rebirth. Without
grasping, he inevitably attaints the complete extinction with the cessation of the last
consciousness (Ibid: 6).
The Majjhima-nikya commentary reveals that the destruction of kilesas is
achieved not only through wisdom but also with the help of other factors of
enlightenment. It is said, “The wisdom cuts off defilements. It is not able to cut off
defilements only by its own nature. Just as an axe by itself is not able cut something that
is not to be cut off; it cuts off something depending on the energetic action of a person.
Similarly, without the six enlightenment factors, wisdom alone is not able to cut off
defilements (M A v: 96-97).”
(3) Kilesas as generalization of the other technical terms
In the etymological accounts of the term savas, the commentaries point out that
the etymologies are applicable to savas that stands for defilements (yattha kiles
sav’ti gacchanti) or savas stands for defilements that become the bases of dispute
(ettha vivdamūlabhūt kiles sav’ti gat) (Ibid I: 61). In the Apadna
commentary, ‘sabbsave’ is also interpreted as ‘skalakilese’ (Ap A I (Vri): 251). The
Majjhima-nikya commentary interprets ‘through the destruction of savas’ (savna
khay) as ‘through the destruction of all the kilesas by the path of Arahantship (M A I:
164).
In the Vibhaga commentary, paigha, vicikicch and uddhacca are referred to
as ‘balavakilesas’ (powerful defilements) whish occupy the position of craving (tah) in
the links of paiccasamuppda (Vbh A: 209-210). In the context of
anupdparinbbna, the Majjhima-nakya commentary explains two divisions of
updnas (gahanupdna and paccayupdna) (M A II: 156), and it signifies that any
dhammas associate with updnas is equated with defilements (kilesas).
While commenting on ‘paca jarata’, the Sayutta-nikya commentary
specifically refers to the five nīvaraas ‘conditions’ (paccay) of defilements: “when the
five hindrances are considered as ‘sleeping’, the five faculties are indeed
‘awakening’. However, only due to the five hindrances, one takes the impurity of
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defilements because the former becomes the conditions of the latter (i.e. defilements) (SA
I: 25).
In the Itivuttaka commentary (Itv A I: 107), the ten sayojanas beginning with
kmarga are also regards as a group of defilements (kilesajta) that binds up living
beings to birth as well as ageing. In comprehensively interpreting those fetters through
two divisions, orika and anusahagata, the Paisambhidmagga commentary
identifies kmarga and paigha with methunarga and vypda that are regarded as
orik (the gross defilements) accordingly. It revels that both kmarga and paigha
become subtle to the once-returner in two ways: by the occasional origin and by the
slowness of obsession. For in the case of the once-returner, these two kilesas do not arise
frequently as in the case of the ignorant ordinary person.
Conclusion
Based on the information cited here from the commentaries, I have made an attempt to
identify the contextual interpretations of the defilements. There are specific and collective
references to kilesas in the commentaries and they have been generalized with the other
technical terms such as savas and nīvaraas by the commentators.
ABBREVIATIONS
AA - Aguttara-nikya Ahakath
Ap A - Apadna Ahakath
BPS - Buddhist Publication Society
Cp A - Cariy Pitaka Ahakath
Dhs A - Dhammasagani Ahakath
Itv A - Itivuttaka Ahakath
MA - Majjhima-nikya Ahakath
Mnd A - Mahniddesa Ahakath
Netti A- Nettippakaraa Ahakath
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Ps - Paisambhidmagga
Ps A - Paisambhidmagga Ahakath
PTS - Pali Text Society
SA - Syutta - nikya Ahakath
Sn A - Suttanipta Ahakath
Vbh A - Vibhaga Ahakath
REFERENCES
Primary Sources
Aguttara-nikya Ahakath, Vol. I (1968). ed. M. Walleser and H. Kopp, London,
PTS.
—. Vol. III (1966). ed. H. Kopp, London, PTS.
Apadana Commentary, (1988), ed. C.E. Godakumbura, London, PTS.
Cariyapitaka Commentary (Paramatthadipani VII), (1939), ed. D.L. Barua, London, PTS.
Itivuttaka Commentary, ed. M.m. Bose, Vol. I (1977), London, PTS.
Majjhima-nikya Ahakath, Vol. I (1983); ed. J.H. Woods and D. Kosambi, London,
PTS.
—. Vol. II (1979) ed. J.H. Woods and D. Kosambi, London, PTS.
—. Vol. IV (1977), ed. I.B. Horner, London, PTS.
Maha Niddesa Commentary, (1980), ed. Ven. A.P. Buddhadatta, Vol. II & London, PTS.
Patisambhidamagga, (1979), ed. A.C. Taylor, London, PTS.
Patisambhidamagga Commentary, ed. C.V. Joshi, Vol. I (1933), London, PTS.
Suttanipta Ahakath, (Paramatthajotika II) (1989),ed. Helmer Smith, London, PTS.
Syutta - nikya Ahakath, Vol. I (1929, 1977), ed. F.L. Woodward, London, PTS.
—.Vol. II (1932, 1977), ed. F.L. Woodward, London, PTS.
—.Vol. III (1937, 1977), ed. F.L. Woodward, London, PTS.
Vibhanga Commentary, (1980), ed. Ven. A.P. Buddhadatta, London, PTS.
Electronic Devices as Primary Sources
Chatthasangayana Tipitaka CD Rom, Vipassana Institute, Igatpuri, India.
Secondary Sources
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Bodhi, Bhikkhu. (1999). A Comprehensive manual of Abhidhamma. Kandy, BPS.
Weeraratne, W.G. (1999). Encyclopedia of Buddhism Vol. VI, Sri Lanka, The
Government of Sri Lanka.
Sumanapala, G.D. (2005). Abhidhamma Interpretations of Early Buddhist Teachinges,
Singapore, Buddhist Research Society.
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