DHAMMA PADETHA – 30. ERADICATE AKUSALA LIKE A POISON TREE

DHAMMA PADETHA – ERADICATE AKUSALA LIKE A POISON TREE

  Those who are intellectual! and have parami basically are fearful of samsara to be reborn again and again. They wish to be specially free from apaya. They are practising meditation so as to be delivered from samsara. But only if you can eliminate demerits from yourself which is likened to a poison tree can you be free from samsara.

      Akusala which are likened to a poison tree

      (1) Bodily and verbal unwholesome actions (Vitikkama Akusala)

      (2) Repeated unwholesome thoughts/ mental action. (Pariyutthana Akusala)

      (3) Unwholesome actions existing from countless number of past lives (Anusaya Akusala)

      (1) Bodily and verbal unwholesome actions (Vitikkama Akusala) means;

      Killing or taking life, stealing, taking other people’s property without being given, sexual misconduct are three kinds of unwholesome actions. Lying, slander, using harsh words or abusive language, frivolous talk are four unwholesome verbal actions.

      These are seven types of akusala which are like the tip of the poison tree that can be clearly seen from afar. In the same way, bodily and verbal unwholesome actions can be seen vividly like the tip of the poison tree.

      Bodily and verbal unwholesome actions which are likened to the tip of the poison tree must be eradicated by sila. When one observes sila, bodily unwholesome actions such as killing, stealing; verbal unwholesome actions such as lying, slander, using harsh and abusive language and frivolous talk will not be committed which means eliminating them by sila. By observing sila it is like cutting off the tip of the poison tree.

      Motto: Bodily and verbal unwholesome actions must be eliminated by noble sila.

      (2) Repeated mental unwholesome actions (Pariyutthana Akusala) means;

      Craving for things repeatedly in one’s mind which is lobha, when not getting things one craves for, one becomes unhappy repeatedly which is dosa.

      The trunk of the poison tree and the circumference cannot be seen exactly from afar. Just as the circumference of the tree trunk can be seen at a close range, repeated mental unwholesome actions (pariyutthana akusala) cannot be seen by the naked eye Because it can be seen only by reasoning, Pariyutthana akusala is compared to the circumference of the poison tree trunk.

      Repeated mental unwholesome actions (pariyutthana akusala) likened to the tree trunk must be annihilated by samatha. When one contemplates the great qualities of the glory of Lord Buddha or concentrate one-sense object energetically, repeated unwholesome mental actions do not occur, which means eliminating them by samatha. Because samatha eliminates akusala it is like cutting the middle of the tree trunk.

      Motto: When mental akusala arises, eliminate with noble samatha.

      (3) Unwholesome actions existing from countless number of past lives (Anusaya Akusala) means unwholesome, actions existing in the mind from unknown beginning of countless number of past existences.

      The life-giving root of the poison tree, if looked from afar, cannot be seen. Though you get near, you cannot see it with your naked eye. You only know by reasoning. The poison tree is living because there is the life-giving root under the ground. You see it through intuitive knowledge. In the same way, anusaya akusala can be seen through reasoning and thus it is compared to the life-giving root of the poison tree.

      Thus life-giving root which is compared to anusaya akusala existing from countless past lives must be annihilated by Vipassana Magga nana. Though it is said that it can be eliminated by vipassana insight and Magga nana, only Magga nana can eliminate it entirely. To reach Magga nana, Vipassana meditation must be practised. Only when Vipassana nana is fulfilled, you will attain Magga nana.

      Once you reach Sotapatti Magga nana the root of the poison tree, the root of apaya dittha nusaya and vicikiccha nusaya akusala are totally annihilated. Lobha, dosa, moha which lead to apaya are also diminished.

      Foolish and unwholesome actions, done in the several past lives, which would have led one to apaya are all annihilated. Thus eliminated, and being a sotapanna, he is delivered from all kinds of suffering of the apaya samsara.

      When the yogi reaches sakadagami Magga nana, by practising meditation continuously, the life-giving root of the poison tree which is kamaraganusaya (lobha), patiganusaya (dosa), avijjanusaya (moha) akusala, though not entirely eliminated, have weakened. Hence, becoming a sakadagami (once returner), one is reborn just once in the plane of kamma. He is delivered from being reborn repeatedly in the kamma plane and all kinds of suffering.

      When the yogi practises continually, he reaches anagami Magga nana which annihilates the life-giving root of the poison tree totally, which are kamaraganusaya (lobha) patiganusaya (dosa) akusala demerits. Hence becoming an anagami (non returner), one does not come back to the kamma plane and is entirely delivered from all kinds of suffering of the kamma planes.

      When the yogi keeps on practising vipassana meditation he reaches arahatta Magga nana which annihilates the deepest part of the life-giving root of the poison tree which are bhavaraganusaya (lobha) mananusaya (mana) avijjanusaya (moha) akusala totally. Thus, becoming an arahanta, he is delivered from all kinds of suffering of samsara.

      Motto: Akusala, unwholesome actions existing in a series of existences are annihilated by noble wisdom.

      During the life time of Lord Buddha, a certain brahma who eliminated bodily and verbal unwholesome actions (Vitikkama akusala) which are likened to the tip of the poison tree by sila; repeated unwholesome mental actions (pariyutthana akusala) which is likened to the trunk of the poison tree by samatha; but did not eliminate unwholesome actions existing from several past lives (anusaya akusala) which is the life-giving root, was reborn as a female pig.

      At one time Lord Buddha was residing at the Veluvana monastery near Rajagaha. One day with Ashin Ananda and other sangha following, Buddha went into Rajagaha for alms-food. Seeing a female pig at the entrance of the town, the Lord Buddha smiled and Ashin Ananda asked the Lord the cause of His smile.

      The Lord Buddha answered that He smiled because He saw the young female pig which has been reborn from the realms of brahma. It had been a hen near the dining hail of sangha during the life time of Kakusandha Buddha. It heard the recitation of vipassana kamatthana and when it died it was reborn as a princess in the human abode.

      As a princess she became a bhikkhuni and observed sila securely which was cutting off the tip. One day, as she saw maggots in the lavatory she practised samatha which was cutting the trunk, the middle. She gained samatha jhana. She stayed peacefully her whole life with the happiness of the first jhana. After her death she was reborn in the realm of the first jhana brahma.

      After the death from the brahma abode she became a rich man’s daughter in the human world. Because as a rich man’s daughter, she had done some unwholesome deeds she has now become a young female pig at the entrance of Rajagaha at the time of Lord Buddha’s enlightenment. The monks were filled with remorse after hearing this.

      The reason why she became a lowly animal from being a high and ‘noble brahma is because when she practised dhamma as a bhikkhuni she had practised only sila, cutting off the tip and samatha, cutting off the middle and not vipassana which is uprooting the poison tree till she reached magga nana.

      Motto: Not annihilating anusaya, reborn as a young female pig.

      Knowing that the monks were filled with remorse Lord Buddha gave a discourse while standing.

      ‘O Bhikkhus, if only the branches of a tree are cut off but the root is left uncut or not uprooted, the branches will grow and thrive again. In the same manner, bodily and verbal unwholesome deeds which are likened to the tip of the tree (vitikkama akusala) are eliminated by sila. Repeated mental unwholesome actions (pariyutthana akusala) likened to the trunk, middle part of the tree are cut off by samatha. But if (anusaya akusala) likened to the base root is not annihilated by Magga nana one will be reborn and suffer repeatedly, all kinds of miseries such as rebirth, ageing, sickness, death, sorrow, lamentation etc. (Dhammapada ttha 2/332)

      All those monks who listened to the discourse practised vipassana meditation till they reached magga nana and because they could uproot the anusaya akusala they became sotapanna and were delivered from apaya samsara.

      Motto: Cutting branches, not uprooting, thrives again.

      Not annihilating anusaya, suffering is repeated.

      Eliminate anusaya, delivered from suffering.

      To eradicate anusaya, practise satipatthana.