Kusala vs. Akusala

In Buddhism, Kusala (Pali) or Kuśala (Sanskrit) refers to wholesome, skillful, or meritorious actions, thoughts, and states of mind. It is the opposite of Akusala, which signifies unwholesome, unskillful, or unmeritorious actions and states. Kusala actions lead to positive outcomes and contribute to a positive karmic cycle. 

Kusala - Wholesome Actions

1. Sraddha (믿음) -In Buddhism, shraddha (Sanskrit) or saddha (Pali) refers to faith, confidence, or trust. It is a crucial element in the Buddhist path, particularly in the early stages of practice. Shraddha is not blind faith, but rather a conviction that arises from understanding and experiencing the teachings. It serves as a foundation for cultivating wisdom and moving towards enlightenment. 

2. Hri (자신의 행에 대한 책임감) (Sanskrit: hrīḥ; Pali: hiri) is a Sanskrit Buddhist term translated as "self-respect" or "conscientiousness". It is defined as the attitude of taking earnest care with regard to one's actions and refraining from non-virtuous actions. It is one of the virtuous mental factors within the Abhidharma teachings.

3. Apatrapya, in Buddhism, refers to a virtuous mental factor, often translated as decorum, shame, or consideration, which motivates individuals to avoid unwholesome actions out of concern for the disapproval of others. It is a sense of shame or embarrassment that prevents one from engaging in actions that would be considered wrong or inappropriate by those of good moral character. 

4. Alobha (무탐) is a Buddhist term translated as "non-attachment" or "non-greed". It is defined as the absence of attachment or desire towards worldly things or worldly existence. It causes one to not engage in unwholesome actions. It is one of the virtuous mental factors within the Abhidharma teachings.

5. Advesha (무진) is a Buddhist term translated as "non-aggression" or "non-hatred". It is defined as the absence of an aggressive attitude towards someone or something that causes pain. It is one of the mental factors within the Abhidharma teachings.

6. Amoha (무치) in Buddhism signifies a root of wisdom and embodies non-delusion, serving as a foundational principle that underpins wise actions and insights, reflecting clarity and understanding free from confusion. Wisdom or knowledge that dispels ignorance and leads to right understanding.

7. Virya (Sanskrit) or Viriya (Pali) 정진 translates to energy, effort, diligence, or enthusiasm. It's a key concept encompassing the vital force and perseverance needed for spiritual progress. Virya is considered a perfection (paramita) in Mahayana Buddhism and one of the five spiritual faculties in Theravada Buddhism. It's the determination to overcome obstacles and maintain focus on personal and spiritual growth. 

8. Prasrabdhi often translated as pliancy, flexibility, or alertness, refers to a mental factor that is crucial for both meditation and virtuous activity. It represents the mind's ability to be pliable and responsive, free from stiffness or obstruction, and is considered a wholesome quality.

9. Appamāda 불방일: Alertness, attentiveness, carefulness, non-laxity, earnestness, Diligence, vigilance, is considered as the foundation of all advantageous progress.

10. Upeksha 평정심, also known as equanimity, is a core concept in Buddhism, signifying a balanced and detached state of mind, free from attachment and aversion. It is one of the four immeasurables (brahmaviharas) along with loving-kindness, compassion, and sympathetic joy. Upeksha isn't about indifference, but rather a state of non-reactivity and even-mindedness, allowing one to observe experiences without being overwhelmed by them. 

11. Ahimsa 불살생, meaning "non-harming" or "non-violence," is a fundamental principle in Buddhism, emphasizing compassion and the avoidance of harm to all living beings. It's closely linked to the concept of karuna (compassion) and is considered an essential aspect of ethical conduct (sila). Ahimsa guides Buddhist practitioners in their actions, thoughts, and intentions, promoting a way of life that minimizes harm and fosters a sense of interconnectedness with all living things. 

Akusala-cetasika Unwholesome Actions

Akusala-cetasikas (unwholesome mental factors) are 14 immoral psychological concomitants in Buddhist Abhidhamma that arise alongside akusala-cittas. They cause negative karma and manifest as mental impurities (kilesa). The 14 factors are grouped by their root causes: delusion, greed, hatred, sloth, and doubt.

A. Sabba-akusala-sadharana

Sabba-akusala-sadharana refers to the four universal unwholesome mental factors. In Buddhist Abhidhamma, these specific factors inevitably arise in every single unwholesome state of consciousness (citta).

1. Moha (치) translates to delusion, ignorance, or illusion. It represents a fundamental misunderstanding of reality and the true nature of things, preventing a clear understanding of the Four Noble Truths and the path to liberation. Moha is one of the three poisons or root defilements in Buddhism, along with greed (raga) and hatred (dvesha), which are considered the source of suffering.

2. Ahirika is a Buddhist term that translates to "shamelessness" or "lack of moral conscience". It refers to the mental absence of shame or disgust regarding physical, verbal, or mental misconduct, and is considered one of the root causes of unethical behavior.

3. Anottappa(수치심을 모르는것) refers to moral recklessness, shamelessness, or the absence of moral dread regarding the consequences of wrongful actions. It is the opposite of ottappa, which is the healthy fear or dread of doing evil. Together with ahirika (lack of moral conscience), it is considered an unwholesome mental factor.

4. Uddhacca refers to mental restlessness, agitation, or over-excitement. Described in early texts as "unstillness, like water whipped by the wind," it is a scattered state of mind that obstructs deep concentration and inner peace.

B. Lobha-tika

Lobha-tīkā typically refers to the analytical examination of attachment and its associated mental states as detailed in ancient Theravada commentaries (such as the Abhidhammattha Sangaha or Visuddhimagga). When consciousness is rooted in greed, it almost always arises alongside diṭṭhi (delusional or false views) and māna (conceit or self-pride).

5. Lobha refers to greed, attachment, or compulsive craving. It is one of the "Three Poisons"—along with aversion (dosa) and ignorance (moha)—that act as the root causes of all human suffering. Lobha drives an endless cycle of desire and dissatisfaction. Lobha can manifest as a craving for sensual pleasures, material possessions, or even attachment to one's own views. 

6. Miccha-ditthi(사견) translates to "view," "belief," or "opinion". It refers to a charged interpretation of reality that shapes one's actions, and the Buddha warned against becoming attached to speculative dogmas. Ditthi is divided into two primary categories: Samma Ditthi (Right View) and Miccha Ditthi (Wrong View).

7. Mana (자만) refers to a mental state of self-satisfaction, self-infatuation, or mental inflation, often characterized by excessive pride or vanity stemming from attachment to one's own good fortune or possessions. It is considered a defilement or unwholesome mental factor that hinders spiritual progress.

C. Dosa-catukka

8. Dosa (진) refers to hatred, aversion, and anger. It is identified as one of the "Three Poisons" or unwholesome roots that keep beings trapped in the cycle of suffering and rebirth.

9. Issa translated as jealousy or envy, is a negative mental state characterized by agitation and an inability to bear the success of others while desiring wealth and honor for oneself. It is classified as a form of anger.

10. Macchariya (인색) translates to stinginess, miserliness, or avarice. It is a negative mental state characterized by an unwillingness to share possessions or resources with others, and a clinging to them. It is considered a hindrance to spiritual progress and a cause of suffering.

11. Kukkucca is characterized by brooding, regret, and sorrow about "what has and has not been done". In Abhidharma, it is categorized as an unwholesome mental factor that brings mental displeasure and obsessive worry.

D. Thina-duka

12. Thina(해태) refers to laziness or spiritual sloth, a mental factor that hinders spiritual practice. It's characterized by a lack of enthusiasm for virtuous activities and a tendency to indulge in unwholesome actions like procrastination.

13. Middha(혼침) refers to heedlessness, carelessness, or negligence. It is a state of mind where one is not fully present, mindful, or attentive to the consequences of their actions, potentially leading to negative karma and hindering spiritual progress. It's the opposite of appamāda (heedfulness or diligence).

E. Vicikiccha

14. Vicikiccha(의심) is the term for skeptical doubt, indecision, or perplexity. It is a state of being of two minds, which paralyzes your ability to take decisive action toward spiritual progress.