Kusala dan Akusala

[black_wood]

Dalam pembahasan Abhidhamma, sering saya dengar istilah Kusala dan Akusala.
Kusala di kaitkan dengan alobha, adosa dan amoha.
Sedangkan Akusala dikaitkan dengan lobha, dosa dan moha.
Apakah benar demikian?

Saya bingung menghubungkannya dengan pengertian sehari2..
Apakah Kusala = baik dan Akusala = buruk?
Karena penilaian baik dan buruk saya selama ini didasarkan pada ego, baik = lobha dan buruk = dosa,
apakah penilaian kusala dan akusala juga demikian?

Mohon pencerahannya dari para master..

[Dhamma Sukkha]

Dalam pembahasan Abhidhamma, sering saya dengar istilah Kusala dan Akusala.
Kusala di kaitkan dengan alobha, adosa dan amoha.
Sedangkan Akusala dikaitkan dengan lobha, dosa dan moha.
Apakah benar demikian?

Saya bingung menghubungkannya dengan pengertian sehari2..
Apakah Kusala = baik dan Akusala = buruk?
Karena penilaian baik dan buruk saya selama ini didasarkan pada ego, baik = lobha dan buruk = dosa,
apakah penilaian kusala dan akusala juga demikian?

Mohon pencerahannya dari para master..

ya, benar sekali yg dibold itu...
baik=lobha? buruk=dosa?
lobha, dosa, moha itu termasuk akusala
lihat dari pengertiannya...
Lobha= keserakahan, Dosa=Kebencian, Moha=Kebodohan
sedangkan yg termsk kusala itu, alobha, adosa, ma amoha lawan kata dari yg di atas...

[M14ka]

Dalam pembahasan Abhidhamma, sering saya dengar istilah Kusala dan Akusala.
Kusala di kaitkan dengan alobha, adosa dan amoha.
Sedangkan Akusala dikaitkan dengan lobha, dosa dan moha.
Apakah benar demikian?

Saya bingung menghubungkannya dengan pengertian sehari2..
Apakah Kusala = baik dan Akusala = buruk?
Karena penilaian baik dan buruk saya selama ini didasarkan pada ego, baik = lobha dan buruk = dosa,
apakah penilaian kusala dan akusala juga demikian?

Mohon pencerahannya dari para master..

saya pernah dgr "baik belum tentu benar, benar belum tentu baik"

[black_wood]

 [at] Dhamma Sukkha
Jika selama ini dalam berdana sekalipun didasarkan lobha akan buah karma baik yang akan muncul, berarti seluruh karma saya akusala semua?
duh, buah karmanya buruk semua juga dnk..

[at] M14ka
Maka itulah saya ingin tahu tentang kebenaran dibalik baik dan buruk..

[dipasena]

saya pernah dgr "baik belum tentu benar, benar belum tentu baik"

jd yg sudah tentu baik dan benar itu apa ?

Saya bingung menghubungkannya dengan pengertian sehari2..
Apakah Kusala = baik dan Akusala = buruk?
Karena penilaian baik dan buruk saya selama ini didasarkan pada ego, baik = lobha dan buruk = dosa,
apakah penilaian kusala dan akusala juga demikian?
Mohon pencerahannya dari para master..

buruk jangan didasarkan pada ego, tp lebih ke arah merugikan orang lain/diri kita, secara sdar ato tidak.

keserakahan, kebencian dan kemalasan itu bs dikatakan merugikan bagi kita/orang lain.

[black_wood]

Jika melihat dari sisi menguntungkan atau merugikan, itu juga bukannya melihat berdasarkan ego masing2?
Sama halnya seperti menilai makanan enak atau tidak.

Jika benar Akusala = Baik.
Mengapa seorang arahat dikatakan tidak membuat karma baru lagi?
Bukankah seluruh tindakan arahat murni alobha, adosa dan amoha, tergolong perbuatan yang kusala, berarti memiliki karma baik dnk?

Jadi Akusala itu baik atau netral?
Jika netral, yang baiknya seperti apa?

[M14ka]

Kalo metta karuna mudita upekkha gmn?

[black_wood]

saya tidak tahu juga..
untuk itulah saya bertanya.

bingung sebenarnya apa penyebab munculnya baik dan buruk?
sepertinya penggolongan kusala dan akusala tidak cocok dengan penggolongan baik dan buruk.

Saya sempat berpikir baik itu muncul dari lobha dan buruk muncul dari dosa.

bisakah dikatakan demikian?

[Sunkmanitu Tanka Ob'waci]

Yang dikatakan akusala jika niat yang muncul bersekutu dengan lobha, dosa, moha. Sedangkan yang disebut kusala jika niat yang muncul bersekutu dengan alobha, adosa, amoha.

[kullatiro]

meskipun di katakan baik kusala kamma masih ada keterbatasaan yaitu membuat manusia terlahir kembali ke 31 alam jadi selama masih lahir dalam 31 alam manusia tidak hanya membuat kusala kamma saja ( kamma baik) tetapi juga mengumpulkan akusala kamma ( kamma buruk). Kita Buddhis mendorong perbuatan kusala kamma agar pikiran kita lebih jernih, tenang dan mampu memotong segala akar hingga kita mencapai nibbana. 

[M14ka]

meskipun di katakan baik akusala kamma masih ada keterbatasaan yaitu membuat manusia terlahir kembali ke 31 alam jadi selama masih lahir dalam 31 alam manusia tidak hanya membuat akusala kamma saja ( kamma baik) tetapi juga mengumpulkan kusala kamma ( kamma buruk). Kita Buddhis mendorong perbuatan akusala kamma agar pikiran kita lebih jernih, tenang dan mampu memotong segala akar hingga kita mencapai nibbana.

kk ga terbalik akusala dan kusala?

[kullatiro]

weleh salah tulis jadi nya, tqs

[M14ka]

bis google ketemu ^^

The meaning of kusala and akusala

Although kusala and akusala are sometimes translated as "good" and "evil," this may be misleading. Things which are kusala may not always be considered good, while some things may be akusala and yet not generally considered to be evil. Depression, melancholy, sloth and distraction, for example, although akusala, are not usually considered to be "evil" as we know it in English. In the same vein, some forms of kusala, such as calmness of body and mind, may not readily come into the general understanding of the English word "good."

    Kusala and akusala are conditions which arise in the mind, producing results initially in the mind, and from there to external actions and physical features. The meanings of kusala and akusala therefore stress the state, the contents and the events of mind as their basis.

    Kusala can be rendered generally as "intelligent, skillful, contented, beneficial, good," or "that which removes affliction." Akusala is defined in the opposite way, as in "unintelligent," "unskillful" and so on.

    The following are four connotations of kusala derived from the Commentaries:

    1. Arogya: free of illness, a mind that is healthy; mental states which contain those conditions or factors which support mental health and produce an untroubled and stable mind.

    2. Anavajja: unstained; factors which render the mind clean and clear, not stained or murky.

    3. Kosalasambhuta: based on wisdom or intelligence; mental states which are based on knowledge and understanding of truth. This is supported by the teaching which states that kusala conditions have yoniso-manasikara, clear thinking, as forerunner.

    4. Sukhavipaka: rewarded by well-being. Kusala is a condition which produces contentment. When kusala conditions arise in the mind, there is naturally a sense of well-being, without the need for any external influence. Just as when one is strong and healthy (aroga), freshly bathed (anavajja), and in a safe and comfortable place (kosalasambhuta), a sense of well-being naturally follows.

    The meaning of akusala should be understood in just the opposite way from above: as the mind that is unhealthy, harmful, based on ignorance, and resulting in suffering. In brief, it refers to those conditions which cause the mind to degenerate both in quality and efficiency, unlike kusala, which promotes the quality and efficiency of the mind.

    In order to further clarify these concepts, it might be useful to look at the descriptions of the attributes of a good mind, one that is healthy and trouble-free, found in the Commentaries, and then to consider whether kusala conditions do indeed induce the mind to be this way, and if so, how. We could then consider whether akusala conditions deprive the mind of such states, and how they do this.

    For easy reference, the various characteristics of kusala found in the Commentaries can be compiled into groups, as follows:

    1. Firm: resolute, stable, unmoving, undistracted.

    2. Pure and clean: unstained, immaculate, bright.

    3. Clear and free: unrestricted, free, exalted, boundless.

    4. Fit for work: pliant, light, fluent, patient.

    5. Calm and content: relaxed, serene, satisfied.

    Having looked at the qualities of a healthy mind, we can now consider the qualities which are known as kusala and akusala, assessing to see how they affect the quality of the mind.

    Some examples of kusala conditions are: sati, mindfulness or recollection, the ability to maintain the attention with whatever object or duty the mind is engaged; metta, goodwill; non-greed, absence of desire and attachment (including altruistic thoughts); wisdom, clear understanding of the way things are; calm, relaxation and peace; kusalachanda, zeal or contentment with the good; a desire to know and act in accordance with the truth; and gladness at the good fortune of others.

    When there is goodwill, the mind is naturally happy, cheerful, and clear. This is a condition which is beneficial to the psyche, supporting the quality and efficiency of the mind. Goodwill is therefore kusala. Sati enables the attention to be with whatever the mind is involved or engaged, recollecting the proper course of action, helping to prevent akusala conditions from arising, and thus enabling the mind to work more effectively. Sati is therefore kusala.

    Examples of akusala conditions are: sexual desire; ill will; sloth and torpor; restlessness and anxiety; doubt[a], anger, jealousy, and avarice.

    Jealousy makes the mind spiteful and oppressive, clearly damaging the quality and health of the mind. Therefore it is akusala. Anger stirs up the mind in such a way that rapidly affects even the health of the body, and thus is clearly akusala. Sensual desire confuses and obsesses the mind. This is also akusala.

    Having established an understanding of the words kusala and akusala, we are now ready to understand good and bad kamma, or kusala kamma and akusala kamma. As has been already mentioned, intention is the heart of kamma. Thus, an intention which contains kusala conditions is skillful, and an intention which contains akusala conditions is unskillful. When those skillful or unskillful intentions are acted on through the body, speech or mind, they are known as skillful and unskillful kamma through body, speech and mind respectively, or, alternatively, bodily kamma, verbal kamma and mental kamma which are skillful and unskillful as the case may be.