One of the things that seemed strange to me when I first learned about the Buddha’s teachings was the way he talked about living ethically or morally, using the terms “skillful” (kusala) and “unskillful” (akusala).
These terms might be new to you, or maybe they’re so familiar that you don’t think about them anymore. Either way, they’re a unique way to discuss morality.
Most of us are used to hearing ethical actions described as good or bad, right or wrong, and good or evil. These are the terms we typically grow up with.
It’s not that the Buddha never used that kind of language. He did, especially when he was writing poetry or speaking to people without much education. In such cases, he used the words puñña, meaning merit or “good,” and pāpa, meaning bad or evil.
However, when he spoke technically to serious Dharma practitioners—monks, nuns, and dedicated household disciples—he used “skillful” and “unskillful.”
Why did Buddha choose these terms? Let’s think about what being skillful means. To be skilled is to accomplish something challenging that you’ve set out to do.
For example, a skilled carpenter aims to create a beautiful coffee table, and they succeed because of their skill. Similarly, a skilled potter can make a particular kind of pot because they’ve practiced a lot and know what they’re doing. A person who lacks skill can’t achieve these things. That’s the difference between being skilled and unskilled.
The Buddha used these terms in an ethical sense. What does it mean to be skillful ethically? Well, ethics is part of practice. Buddha talked about “the threefold training,” which includes ethics, meditation, and wisdom. These are areas we train in, developing skill in each.
The purpose of practice is to free ourselves from suffering, become happier, more content, fulfilled, and lead meaningful lives. It’s also about helping others achieve the same. These are the goals we’re developing skills in.
It’s interesting to note that Buddhist ethics aren’t just about being good. The Buddha didn’t tell us to let go of greed, hatred, and delusion because they’re evil, but because they cause suffering. He said if these actions didn’t cause suffering, he wouldn’t ask us to give them up.
Just as a carpenter’s skill enables them to create beautiful furniture, we are ethically skillful when we successfully aim to live in ways that relieve suffering for ourselves and others. We are unskillful when we intend to be free from suffering but create pain and confusion instead.
Our thoughts, words, and actions that free us from suffering are skillful. Those that increase suffering are unskillful.
Buddha observed that the mind can follow two trends: it can act based on selfish craving, hatred, or ignorance, leading to suffering (unskillful); or it can act mindfully with patience, courage, kindness, empathy, compassion, and appreciation, leading to peace and happiness (skillful).
We act skillfully when we cultivate these qualities and move closer to freeing ourselves from suffering. We act unskillfully when we indulge in mental states that cause suffering.
The Buddha’s terms “skillful” and “unskillful” offer an interesting way to think about ethics. Instead of labeling people as good or bad, it’s about the skillfulness of their actions. People aren’t entirely skillful or unskillful; we’re all a mix of both.
Spiritual training involves strengthening skillful qualities and letting go of unskillful ones. This idea emphasizes that skills can be practiced and improved. Our daily actions and thoughts are our training ground, and our mistakes are learning opportunities.
We should constantly reflect on our actions: Did they cause suffering? How can we act differently next time to avoid suffering? This continual reflection helps us learn and move closer to living with peace, joy, and meaning.
Our lives are full of lessons to be learned. Mistakes are valuable for learning and improving, as long as we use them to make better choices in the future.