user4841: I am unsure the definition of 'good' in Buddhism. My assumptions are of 'good' are;

Caused no bodily harm intentionally
Caused no mental harm intentionally
No expectations when help is offered
Willingness to help and support to those who need it
Willingness to provide guidance to those who need it

If there is a different definition of 'good', it would be appreciated if it can shared.
Now assuming, you are surrounded by 'good' people, is that not a form of aversion?
For example, if i am constantly hounded by a person's presence and this person has caused mental harm e.g. suffering and i opt to keep my distance and not participate in any activity or relationship with the person but to surround myself with 'good' people, is that not a form of aversion?
What if the person has caused bodily harm?
What if the person has not provided you with help when you have needed it?
In Buddhism, if i choose to avoid such people, is that aversion?

user471: In my opinion, staying away from harmful people is not aversion. It's merely protecting yourself from bad consequences. After all, everyone desires happiness for themselves. If you practise Buddhism because you want to overcome suffering (dukkha), it's not because you have an aversion towards suffering, rather, it's because you want to solve the problem of suffering.
That said, after staying away from harmful people, if you continue to bear a mental grudge against them, and speak ill of them to others, then you have an aversion against them.
IMO, aversion is a mental thing, not a social concept. Karma works in such a way that it is primarily related to your intentions. If your intention is to avoid suffering, then it is not aversion. If your feeling of them is negative and continues long after their presence is removed, then it is aversion.

user-1: "I am unsure the definition of 'good' in Buddhism."
In general, "good" is that which leads to the welfare of beings, leads to nibbāna. The precepts and the eightfold path present examples of "good".  The hindrances, poisons, fetters, etc. are examples of "bad".
"Now assuming, you are surrounded by 'good' people, is that not a form of aversion?"
It is aversion if aversion is present in the mind and/or it's the main driving force producing the influence. By aversion, it is meant a specific unwholesome state. An aversion born of conceit, hate, delusion, ...
Not all "aversions" (in the conventional sense) are aversions (in the buddhist sense). Otherwise, all kinds of avoidances would be unwholesome. Like avoiding walking towards a pit.
Renunciation (eg. avoiding unwholesome states and circumstances that promote unwholesome states) is a prime concern in Buddhism.
"In Buddhism, if i choose to avoid such people, is that aversion?"
Not necessarily. Your state of mind while you're inclined to avoid certain things or people could be any, including compassion for yourself. Moreover, regardless if one perceives aversion in ones mind or not, it's frequently encouraged to associate with good people, and avoid associating with those whose relationships raise or increase hindrances.

I have heard that on one occasion the Blessed One was living among the Sakyans. Now there is a Sakyan town named Sakkara. There Ven. Ananda went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there, Ven. Ananda said to the Blessed One, "This is half of the holy life, lord: admirable friendship, admirable companionship, admirable camaraderie."
"Don't say that, Ananda. Don't say that. Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life. When a monk has admirable people as friends, companions, & comrades, he can be expected to develop & pursue the noble eightfold path.
-- SN 45.2


user2282: An analogy, in martial arts, when one needs to train and toughen up their knuckles, he wouldn't just start out punching bricks right away. He has to start with punching paper stacks, then move on to punching beans, then to sands, etc. Only after a period when his knuckles become strong enough then he'd practice on bricks. Similarly, your mind isn't conditioned to handle bad evil people with peace and equanimity. So first you have to start with good people to build up the needed strength. This doesn't mean you should completely avoid bad people. Try your best to treat them kindly and compassionately until the day your mind is strong enough to handle any kind of person or any kind of situation with peace and equanimity.

4841: <p>I am unsure the definition of 'good' in Buddhism. My assumptions are of 'good' are;</p>

<ol>
<li>Caused no bodily harm intentionally</li>
<li>Caused no mental harm intentionally</li>
<li>No expectations when help is offered</li>
<li>Willingness to help and support to those who need it</li>
<li>Willingness to provide guidance to those who need it</li>
</ol>

<p>If there is a different definition of 'good', it would be appreciated if it can shared.</p>

<p>Now assuming, you are surrounded by 'good' people, is that not a form of aversion?</p>

<p>For example, if i am constantly hounded by a person's presence and this person has caused mental harm e.g. suffering and i opt to keep my distance and not participate in any activity or relationship with the person but to surround myself with 'good' people, is that not a form of aversion?</p>

<p>What if the person has caused bodily harm?</p>

<p>What if the person has not provided you with help when you have needed it?</p>

<p>In Buddhism, if i choose to avoid such people, is that aversion?</p>
 471: <p>In my opinion, staying away from harmful people is not aversion. It's merely protecting yourself from bad consequences. After all, everyone desires happiness for themselves. If you practise Buddhism because you want to overcome suffering (dukkha), it's not because you have an aversion towards suffering, rather, it's because you want to solve the problem of suffering.</p>

<p>That said, after staying away from harmful people, if you continue to bear a mental grudge against them, and speak ill of them to others, then you have an aversion against them.</p>

<p>IMO, aversion is a mental thing, not a social concept. Karma works in such a way that it is primarily related to your intentions. If your intention is to avoid suffering, then it is not aversion. If your feeling of them is negative and continues long after their presence is removed, then it is aversion.</p>
 -1: <p><em>&quot;<strong>I am unsure the definition of 'good' in Buddhism.</strong>&quot;</em></p>
<p>In general, &quot;good&quot; is that which leads to the welfare of beings, leads to nibbāna. The precepts and the eightfold path present examples of &quot;good&quot;.  The hindrances, poisons, fetters, etc. are examples of &quot;bad&quot;.</p>
<p><em>&quot;<strong>Now assuming, you are surrounded by 'good' people, is that not a form of aversion?</strong>&quot;</em></p>
<p>It is <em>aversion</em> if <em>aversion</em> is present in the mind and/or it's the main driving force producing the influence. By <em>aversion</em>, it is meant a specific unwholesome state. An aversion born of conceit, hate, delusion, ...</p>
<p>Not all &quot;aversions&quot; (in the conventional sense) are <em>aversions</em> (in the buddhist sense). Otherwise, all kinds of avoidances would be unwholesome. Like avoiding walking towards a pit.</p>
<p>Renunciation (eg. avoiding unwholesome states and circumstances that promote unwholesome states) is a prime concern in Buddhism.</p>
<p><em>&quot;<strong>In Buddhism, if i choose to avoid such people, is that aversion?</strong>&quot;</em></p>
<p>Not necessarily. Your state of mind while you're inclined to avoid certain things or people could be any, including compassion for yourself. Moreover, regardless if one perceives aversion in ones mind or not, it's frequently encouraged to associate with good people, and avoid associating with those whose relationships raise or increase hindrances.</p>
<blockquote>
<p>I have heard that on one occasion the Blessed One was living among the Sakyans. Now there is a Sakyan town named Sakkara. There Ven. Ananda went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there, Ven. Ananda said to the Blessed One, &quot;This is half of the holy life, lord: admirable friendship, admirable companionship, admirable camaraderie.&quot;</p>
<p>&quot;Don't say that, Ananda. Don't say that. Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life. When a monk has admirable people as friends, companions, &amp; comrades, he can be expected to develop &amp; pursue the noble eightfold path.</p>
<p>-- <a href="http://www.accesstoinsight.org/tipitaka/sn/sn45/sn45.002.than.html" rel="nofollow noreferrer">SN 45.2</a></p>
</blockquote>
 2282: <p>An analogy, in martial arts, when one needs to train and toughen up their knuckles, he wouldn't just start out punching bricks right away. He has to start with punching paper stacks, then move on to punching beans, then to sands, etc. Only after a period when his knuckles become strong enough then he'd practice on bricks. Similarly, your mind isn't conditioned to handle bad evil people with peace and equanimity. So first you have to start with good people to build up the needed strength. This doesn't mean you should completely avoid bad people. Try your best to treat them kindly and compassionately until the day your mind is strong enough to handle any kind of person or any kind of situation with peace and equanimity.</p>
