English
With these very hands, sitting here, I touched the moon and sun. Making the moon and sun footstools for these very feet, I would sit. Such power of mine vanished through negligence. Do not be negligent. For through negligence, such misfortune is reached. Living diligently, they make an end to birth, aging, and death. Therefore, taking me as an example, be diligent, venerable ones," he admonished and gave advice. As he was speaking, becoming agitated, and contemplating, thirty people right there attained arahantship. Thus, even developed serenity and insight, when suppressed, are known to lead to harm. This, then, is the determination in the discussion of worldly right effort. But at the moment of the supramundane path, this single energy, through the accomplishment of four functions, obtains four names. There, "unarisen" means unarisen in the sense of not coming into being, or in the sense of not experiencing an object; otherwise, in beginningless samsara, there are no evil, unwholesome states that have not arisen. But even unarisen states, when arising, arise in these very ways, and when being abandoned, are abandoned in these very ways. There, for some, due to practice, defilements do not arise. For some, due to the burden of study, ascetic practices, concentration, or insight, or new undertakings. How so? Some are accomplished in practices. For them, performing the eighty-two minor duties, the fourteen major duties, and the duties regarding the monastery courtyard, the Bodhi tree courtyard, the water facility, the hall, the Uposatha hall, and for visiting and departing monks, defilements find no opportunity; but when they abandon the practices and wander with broken discipline, defilements arise through unwise attention and neglect of mindfulness. Thus, through non-arising, what has not arisen, arises. Some are engaged in study; they take up one collection, or two, or three, or four, or five. For them, grasping the entire Tipitaka, the Buddha's word, in terms of meaning, in terms of text, in terms of connection, in terms of beginning and end, reciting, thinking, reading, teaching, and revealing it, defilements find no opportunity; but when they abandon the work of study and wander lazily, defilements arise through unwise attention and neglect of mindfulness. Thus, through non-arising, what has not arisen, arises. Some are upholders of ascetic practices, living by undertaking the thirteen qualities of asceticism. For them, maintaining the qualities of asceticism, defilements find no opportunity; but when they abandon the ascetic practices and revert to indulgence, defilements arise through unwise attention and neglect of mindfulness. Thus, through non-arising, what has not arisen, arises. Some are skilled in the eight attainments. For them, abiding in the first jhāna and so on, in terms of skill in reviewing and so on, defilements find no opportunity; but when they decline from jhāna or abandon jhāna and engage in worldly pleasures and so on, defilements arise through unwise attention and neglect of mindfulness. Thus, through non-arising, defilements that have not arisen, arise. They are called arising. But one is a meditator; dwelling practicing in the seven or eighteen great meditations. While they dwell thus, defilements find no opportunity; but later, abandoning the meditation practice, dwelling indulging in bodily strength, they arise through unwise attention and abandonment of mindfulness. Thus, even without habitual practice, unarisen defilements arise. But one is a builder, making assembly halls, dining halls, and so on. While they are thinking of the materials for these, defilements find no opportunity; but later, when the building is finished or abandoned, they arise through unwise attention and abandonment of mindfulness. Thus, even without habitual practice, unarisen defilements arise. But one is a pure being come from the Brahma world. Through lack of association, defilements find no opportunity; but later, having gained association, they arise through unwise attention and abandonment of mindfulness. Thus, even without habitual practice, unarisen defilements arise. Thus, the unarisen state without habitual practice should be understood. How is it through the object not previously experienced? Here, one obtains an object, divided into pleasant and so on, never previously experienced. There, through unwise attention and abandonment of mindfulness, defilements such as lust arise. Thus, through the object not previously experienced, the unarisen arise. But at the moment of the supramundane path, there is only one energy. And those that, being unarisen, might arise, so that they do not arise, thus they accomplish the task of non-arising for them, and the task of abandoning for those that have arisen. Therefore, in "of arisen evil," there are four kinds of arisen – presently arisen, arisen having been and gone, arisen having made opportunity, arisen having gained ground. There, those defilements that exist, endowed with arising and so on – this is called presently arisen. But in the swift karma, having experienced the flavor of the object, with its result ceased, having been Ā is what is gone. Action arises, ceases, and is gone. Both of these, having been, are gone, and are reckoned as arisen from having been gone. A wholesome or unwholesome action, having repelled the result of another action, creates an opportunity for its own result. When a result arises in this created opportunity, it is called arisen from the creation of opportunity, starting from the creation of the opportunity. This is called arisen from the creation of opportunity. The five aggregates, however, are called the basis for insight. They have distinctions such as past, etc. But the latent defilements in them, whether past, future, or present, cannot be said to be so. For even in the past aggregates, the latent defilements are not yet abandoned. In the future aggregates, in the present aggregates, the latent defilements are not yet abandoned. This is called arisen from obtaining a basis. Therefore, the ancients said: "Defilements not eradicated in those various bases are reckoned as arisen from obtaining a basis." Furthermore, arising is fourfold: arisen from habitual practice, arisen from grasping an object, arisen from non-suppression, arisen from non-eradication. Therein, what is currently occurring is called arisen from habitual practice. Once the eyes are opened, and an object is grasped as a sign, it cannot be said that defilements will not arise in the moments of recollection. Why? Because the object has been grasped. Like what? Like how it cannot be said that sap will not flow from a milk-tree where it has been struck by an axe. This is called arisen from grasping an object. Defilements not suppressed by attainment, however, cannot be said not to arise in this place. Why? Because they are not suppressed. Like what? Like how, if a milk-tree were struck by an axe, it could not be said, "Sap will not flow in this place." This is called arisen from non-suppression. Defilements not eradicated by the path, however, even for one reborn in the peak of existence, cannot be said not to arise, and should be elaborated in the same way as before. This is called arisen from non-eradication. Among these arisings, what is current... Four kinds of arising are not overcome by the path: arising without cause, arising having consumed and passed away, arising due to opportunity, arising from convention. Four kinds of arising are overcome by the path: arising from a basis, arising apprehended by an object, arising not suppressed, arising not uprooted. For the path, as it arises, abandons these defilements. And those defilements that it abandons, can they be said to be past, future, or present? It has been said: "If it abandons past defilements, then it exhausts the exhausted, stops the stopped, removes the removed, causes to set what has set, abandons the past, which does not exist. If it abandons future defilements, then it abandons the unborn, the unproduced, the unarisen, the unmanifest, abandons the future, which does not exist. If it abandons present defilements, then the lustful abandons lust, the hateful, hate, the deluded, delusion, the bound, conceit, the attached, views, the scattered, restlessness, the undecided, doubt, the rigid, underlying tendencies; dark and bright qualities proceed together in unison; the defiling path-cultivation occurs… therefore there is no path-cultivation, no realization of the fruit, no abandonment of defilements, no comprehension of the Dhamma." "There is path-cultivation… there is comprehension of the Dhamma." How is it like? Just as a young tree… the unmanifest do not become manifest." Thus, in the Pāli, a tree with unripe fruit is mentioned; but it should be illustrated with a tree with ripe fruit. Just as a young mango tree with fruit. People might enjoy its fruits, and after throwing down the rest, fill baskets. Then another man might cut it down with an axe. In that case, neither the past fruits are destroyed by him, nor the future and present ones are destroyed; for the past ones were enjoyed by people, and the future ones, being unproduced, cannot be destroyed. But at the time when he cuts Then, just as there were no fruits, even the present ones were not eaten. But if the tree were not cut down, and relying on the earth's essence and water's essence, whatever fruits it would produce, those would be destroyed. Indeed, not being born, they are not born; not being produced, they are not produced; not appearing, they do not appear. Just so, the path neither abandons defilements in the past, etc., nor does it not abandon them. For those defilements whose arising in the aggregates