Observation on Three Buddhist Ethical Terms: Kusala, Akusala and Kiriyà as reflected in the Pàli Literature
By Kusala
Summary
The paper examines the ethical terms *Kusala* (wholesome), *Akusala* (unwholesome), and *Kiriyà* (functional conduct) in Buddhist soteriology, analyzing their roles in early Nikāyas, Abhidhamma, and commentaries. It highlights how *Kusala* and *Akusala* represent ethical actions leading to liberation (*Nibbāna*) or suffering (*dukkha*), while *Kiriyà* is introduced in Abhidhamma as the ethical conduct of enlightened beings like the Buddha and Arahants. The study contrasts early Buddhism's emphasis on *Kusala* as the path to *Nibbāna* with Abhidhamma's distinction between mundane (*lokīya*) and transcendent (*lokuttara*) *Kusala*, the latter representing the highest ethical state free from defilements (*kilesā*). It also explores the division of *Kusala* into *vaṭṭagāmikusala* (egocentric) and *vivaṭṭagāmikusala* (non-egocentric) in the cultivation of the path to *Nibbāna*. The paper critiques the coherence between early Buddhist teachings and Abhidhamma's psychological and ethical frameworks, questioning how *Kusala* kamma influences future rebirths for enlightened beings. It concludes by examining the Buddha's teachings on ethical conduct in suttas like the *Apaṇṇaka* and *Mahāvaccha*, which define *Kusala* as ten wholesome actions and *Akusala* as ten unwholesome ones, emphasizing their role in the eradication of mental defilements and the attainment of liberation.
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Conclusion
This study examines the implications of Kusala, Akusala, and Kiriyà through early Buddhist and Abhidhamma literature, revealing a nuanced ethical framework central to Buddhist soteriology. The analysis highlights how Kusala, as a wholesome ethical state, contrasts with Akusala (unwholesome actions) and Kiriyà (the Buddha’s and Arahants’ transcendent ethical conduct). The research underscores the shift from early Buddhism’s focus on Kusala and Akusala to Abhidhamma’s introduction of Kiriyà, which distinguishes mundane and transcendent ethical states. Key findings suggest that Kusala, particularly in its non-egocentric form (vivaṭṭagāmikusala), facilitates the path to Nibbāna by eradicating mental defilements, while Kiriyà represents the Arahant’s ethical perfection beyond conventional morality. The study also addresses the tension between early Buddhist teachings and Abhidham