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.

Four Kinds of Kamma (Kamma-catukka)

Kamma-catukka refers to the fourfold classification of karma, which divides intentional actions into four categories across four distinct systems: by timing of fruition, by the order in which they produce results, by function, and by the plane of their effect.

1. By Time of Fruition (Pākakāla Kamma)

(1) Diṭṭhadhamma-vedanīya: Karma that ripens in this very life.

(2) Upapajja-vedanīya: Karma that ripens in the immediately following life.

(3) Aparāpariya-vedanīya: Karma that ripens in any subsequent lifetime until Nibbāna.

(4) Ahosi-kamma: Inoperative karma where the opportunity to ripen never occurs.

2. By Order of Effect (Pākadāna Kamma)

(1) Garuka: Weighty karma (heavy unwholesome deeds like the five heinous acts or highly developed meditative states) that overrides other kammas.

(2) Āsanna: Death-proximate karma; the action or mental state occurring right before death, which heavily influences the next rebirth.

(3) Aciṇṇa: Habitual karma; actions done constantly over a lifetime.

(4) Kaṭatta: Cumulative or residual karma; actions that are done casually, forgotten, or not deeply intended.

3. By Function (Kicca Kamma)

(1) Janaka: Generative karma that produces the mental and physical aggregates at the moment of conception.

(2) Upatthambhaka: Supportive karma that maintains and assists the effects of generative karma.

(3) Upapīḷaka: Oppressive karma that weakens and hinders the ripening of other karmas.

(4) Upaghātaka: Destructive karma that overpowers a weaker karma and cuts off its fruition.

4. By the Plane of Effect (Bhūmi Kamma)

(1) Akusala: Unwholesome karma that yields results in the four woeful states (hell, animal, hungry ghost, and asura realms).

(2) Kāmāvacara: Wholesome karma of the sense-sphere that produces results in the human realm and lower heavenly planes.

(3) Rūpāvacara: Fine-material sphere karma associated with deep meditative states (Jhānas).

(4) Arūpāvacara: Immaterial sphere karma resulting in formless realm 

Akusala (unwholesome mental factors)

Akusala-cetasika (unwholesome mental factors)

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 (universal unwholesome mental factors)

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 (lobha) and hatred (dosa), which are considered the source of suffering.

2. Ahirika(양심 없음) 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(들뜸) 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(탐) 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 (Anger)

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(질투) 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(후회) 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.