What is the distinction between Kusala and Puñña (B.P.F.102) 2010

In the mind, producing of good action are kusala( wholesome) and Puñña (merit). According to the philosophies and societies of critics Kusala and Puñña would be different condition. Kusala and Puñña are usually translated as meritorious action. The term Puñña has been regally used in the pali scriptural tradition to denote that which benefits the person who is intent on bettering his future state of existence without renouncing the pleasure of household life. The significance of the terms Puñña cannot be understood except in the context of the Buddhist doctrines of Kusala and Saṃsarā.

Acts of Puñña in Buddhism are looked upon as those deeds which have the tendency to promote a person's happiness in the future life. Puñña helps a person to be reborn in a pleasant form of existence (sugati), whereas Pāpa leads to regression in the Saṃsaric cycle. It is believed that those who have an abundance of Pañña reborn in heavenly spheres of existence, while those who have an abundance of pāpa are reborn in woeful states of existence. The terms kusala and akusala in the pali canonical scriptures shows that there is a noteworthy difference in their definition when compared with that of the terns puñña and pāpa.

The terms kusala appears to have been used more frequently in the evolution if action leading to the higher spiritual goal of Buddhism. The anguttara nikāya which uses evaluative language in characterizing the specific modes of behavior and condition of mind which conduce to the attainment of the ultimate goal of Buddhism, omits the term Puñña but including the term kusala. A person endowed with ten qualities is called one who is endowed with kusala. The Buddha assert that the practices that are kusala gradually lead a person to the highest state, meaning the attainment of Nibbhana.

Nibbhana, the highest spiritual attainment of Buddhism is the condition in which greed, malice and ignorance are described as akusala while the absence of them is described as kusala, akusala, unlike Puñña is no to be discarded but to be cultivated. The Buddha is said to have reflected on the face that he himself abandoned the numerous evil and unwholesome qualities and attained reflection in the numerous kusala qualities. The Buddha was venerated for possessing morally good qualities. In the context of answering certain question asked by kind Pasenadi of Kosaka, Ananda, one of the chief disciples of the Buddha, says that the Buddha is one who has discarded all sates that are akusala and possessed of states which are kusala.

Kusala on the other hand emphasized the non-sensuous spiritual bliss, which results from if. Kusala culminates in the eradication of the defilement lobha, dosa and moha. The term that was invariable used in specifying the god action which lead to the spiritual bliss of Nibbana, whereas the term more frequently used for specifying the good action which lead to sensuous enjoyment and happiness in Saṃsarā was Puñña.