Kusala (Wholesome Actions)

Kusala (wholesome, skillful, or meritorious actions, thoughts, and states of mind)

kusala refers to the moral quality of the mind as a whole, sobhana cetasikas are the specific, pure mental factors that assist in making a thought wholesome.

Sobhana cetasika refers to the "beautiful mental factors". 

These 25 wholesome, ethical, and morally beautiful states arise in conjunction with a healthy, "beautiful" consciousness (sobhana citta) to purify the mind, develop good qualities, and eradicate unwholesome defilements.

The 25 sobhana cetasikas are categorized into three main groups:

A. Universally Beautiful Factors (Sobhanasādhāraṇa)

These 19 mental factors accompany every beautiful moment of consciousness. They establish the moral and wholesome framework of the mind:

1. Saddhā(믿음): Faith or confidence in the Triple Gem (Buddha, Dhamma, Sangha) and the law of kamma. 

It refers to faith, confidence, or trust. It is a crucial element in the Buddhist path, particularly in the early stages of practice. Saddha does not mean 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. Sati(마음챙김): Mindfulness.

Being aware of one's body, feelings, mind, and mental objects.

3. Hiri(양심): Moral shame.

Hiri is a 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.

4. Ottappa(수치심): Moral dread (fear of the consequences of wrongdoing).

Ottappa means "moral dread" or "fear of wrongdoing." In Buddhism, it is an essential wholesome mental factor that serves as a guardian of the mind, driving individuals to avoid unwholesome actions by being acutely aware of their karmic consequences.

5. Alobha(무탐): Non-attachment (detachment or generosity).

Alobha 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.

6. Adosa(무진): Non-aversion (loving-kindness or goodwill).

Adosa 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.

7. Tatramajjhattattā(평상심): Equanimity (mental balance).

Tatramajjhattattā 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. Tatramajjhattattā isn't about indifference, but rather a state of non-reactivity and even-mindedness, allowing one to observe experiences without being overwhelmed by them. 

8. Kāya-passaddhi

Kāya-passaddhi means "tranquility of the mental body". In Buddhist psychology (Abhidhamma), it refers to the calming and quieting of mental factors—such as feeling and perception—freeing them from restlessness and distress. It is one of the seven factors of enlightenment.

9. Citta-passaddhi

Tranquility of mental factors and tranquility of consciousness. Citta-passaddhi translates to "tranquility of mind" or "serenity of consciousness". In Buddhist meditation, it represents the calming of the mental aggregates (such as feeling and perception) that naturally arises after experiencing joy. It serves as an essential antidote to mental restlessness and is one of the seven factors of enlightenment.

In Buddhism, kāya refers to the body (physical or mental), while citta refers to the mind, heart, or consciousness. The relationship between the two forms a core framework for meditation and psychology, emphasizing that our somatic experiences and our mental states are deeply intertwined in shaping our suffering and liberation.

10&11. Kāya-lahutā & Citta-lahutā

Lightness of mental factors and lightness of consciousness.

Lahutā in Buddhism translates as "lightness," "buoyancy," or "agility." It refers to the absence of sluggishness and heaviness in both the mind and physical body.

Kāya-lahutā: The lightness or agility of the mental body (the collection of mental factors).

Citta-lahutā: The lightness or agility of consciousness itself.

12&13. Kāya-muditā & Citta-muditā

Malleability/softness of mental factors and consciousness.

Mudita is the Buddhist concept of altruistic or sympathetic joy. It is the practice of delighting in the happiness, well-being, and success of others without any trace of envy or jealousy. It is the direct antidote to resentment and schadenfreude (taking pleasure in someone else's misfortune).

14&15. Kāya-kammaññatā & Citta-kammaññatā

Wieldiness/adaptability of mental factors and consciousness.

Kammaññatā is a Buddhist term that translates to "wieldiness," "workableness," or "adaptability". It refers to the state in which the mind and body become pliant, serviceable, and ready to engage in wholesome actions or meditation, actively overcoming sluggishness and rigidity.

16&17. Kāya-pāguññatā & Citta-pāguññatā

Proficiency of mental factors and consciousness.

Pāguññatā translates to "proficiency," "cleverness," or "competence". In Theravada Buddhist psychology, it refers to the adaptive flexibility, fitness, and dexterity of the mind when it is free from sluggishness. It represents a state where consciousness and mental factors operate smoothly and efficiently without resistance.

18&19. Kāya-ujjukatā & Citta-ujjukatā

Rectitude/uprightness of mental factors and consciousness.

Ujjukatā is a Buddhist psychology that translates to "rectitude" or "uprightness". It refers to the mental factor that keeps the mind and behavior straight, honest, and free from crookedness, hypocrisy, or deceit.

B. The Abstinences (Virati)

These three mental factors involve refraining from unwholesome actions. While they do not arise in every wholesome state, they manifest when a person actively chooses to avoid unethical behavior:

20. Sammā-vācā: Right Speech.

Abstaining from lying, divisive speech, harsh speech, and idle chatter. 

21. Sammā-kammanta: Right Action.

Refrain from doing harmful actions like killing, stealing, and sexual misconduct. 

22. Sammā-ājīva: Right Livelihood.

Right Livelihood: Earning a living in a way that does not harm others, for example, by avoiding trades involving weapons, intoxicants, the sale of live animals, human trafficking, profiteering from slave labor, drug trafficking, predatory lending (usury) or predatory business practices, frauds (hacking and eavesdropping, insurance, financial, criminal entrapment, medical, forced organ harvesting), preaching hatred and false religious faiths (death cults), lobbyists who put corporate (few individuals and themselves) profit before safety or well-being of the general public, warmongers (politicians, defense contractors) who drive others to meaningless deaths, and many other ways of living out of the pains and suffering of others.

C. The Illimitables (Appamaññā)

These two factors (also known as the Sublime States or Brahmavihāra) have living beings as their object:

23. Karunā: Compassion.

24. Muditā: Appreciative joy (rejoicing in the success of others).

D. Wisdom Faculty (Paññindriya)

25. Paññā: Wisdom, insight, or non-delusion. This is the understanding of things as they truly are (the ultimate reality) and is the primary tool for eradicating ignorance.