The Buddhist Path to Enlightenment (study)
by Dr Kala Acharya | 2016 | 118,883 words
This page relates ‘Avoid the Arising of Evil and Unwholesome Stage of Mind’ of the study on the Buddhist path to enlightenment. The Buddha was born in the Lumbini grove near the present-day border of India and Nepal in the 6th century B.C. He had achieved enlightenment at the age of thirty–five under the ‘Bodhi-tree’ at Buddha-Gaya. This study investigates the teachings after his Enlightenment which the Buddha decided to teach ‘out of compassion for beings’.
2.2.1. Avoid the Arising of Evil and Unwholesome Stage of Mind
[Full title: The Fourfold Supreme Endeavour (cattāro-sammappadhāna)—(1): Avoid the Arising of Evil and Unwholesome Stage of Mind (Anuppanna-akusala)]
Herein the disciple rouses his will to avoid the arising of evil, unwholesome states that have not yet arisen; and he makes effort, stirs up his energy, exerts his mind and strives.[1]
In the infinite rounds of rebirth called samsāra there was no evil unwholesome dhamma which had not arisen yet in the continuity of corporeality-mentality of any being. In this case, the evil unwholesome dhamma which has not arisen yet (anuppanna-akusala) means those unexperienced unwholesome deeds by means of non-arising incessantly in the continuity of corporeality-mentality of any one in any life. There are numerous objects which have not experienced yet in one life of any being really. Unexperienced unwholesome deeds which arise depending on un-experienced objects; by means of un-experienced objects in any life, are called anuppanna-akusala.
When the practicing person sees those two kinds of anuppannaakusala in other, through bearing in mind in a way that “unless evil unwholesome dhammas with this nature arise in me, it will be very nice”, he brings forth enthusiasm; which can be said the practice that is worth fulfilling previous to the Noble Path; which has the efficiency to accomplish both samatha and vipassanā practices,” he endeavours; he generates bodily energy and mentally energy; he rouses energy; he applies his mind and strives most ardently so as not to arise anuppanna-akusala in him.
Through surrounding with strenuous effort which has four kinds of strong determination that “I never fall back what is available through men’s diligence, even though
1. the skin might be left,
2. any line of streak of artery, vein, nerve might be left,
3. the bone might be left,
4. flesh and blood might be dried up”, he applies his mind and strives most ardently to fulfill both samatha and vipassanā practices.[2]
Footnotes and references:
[1]:
AN II, 4:13
[2]:
DA II, p. 392, 393