The Practice of the Four Right Efforts (Part 1)

Volume Twenty-Nine of the Yogācārabhūmi-śāstra

Original Text: Thus, through habitual cultivation of the four applications of mindfulness, one has already eliminated the grossest perversions. One has already thoroughly understood wholesome and unwholesome dharmas. Immediately thereafter, for the sake of preventing the non-arising of unarisen evil and unwholesome dharmas, for the sake of abandoning arisen evil and unwholesome dharmas, for the sake of arousing unarisen wholesome dharmas, and for the sake of maintaining, not forgetting, and not losing arisen wholesome dharmas—as extensively explained previously—one proceeds even to the point of gathering and sustaining the mind.

Explanation: Due to the perfuming and contemplation cultivated through the practice of the four applications of mindfulness, the most superficial perversions in the mind are eliminated. Formerly, one regarded the body as the self, perceived it as pure, and was attached to it; now, one knows the body is impure and without self. Formerly, one perceived suffering as pleasure and greedily enjoyed feelings; now, one knows all feelings are suffering. Formerly, one considered the mind to be continuous and permanent; now, one knows the mind is impermanent. Formerly, one conceived the aggregates (skandhas) and worldly dharmas as the self; now, one knows there is no self. Having corrected these perverse views, the mind is no longer inverted.

After cultivating the four applications of mindfulness, one is able to thoroughly understand what constitutes wholesome dharmas and what constitutes unwholesome dharmas. From then on, one uninterruptedly enters the cultivation of the four right efforts. One is able to prevent unarisen evil and unwholesome dharmas from arising; one is able to abandon arisen evil and unwholesome dharmas; one is able to cause unarisen wholesome dharmas to arise; and one is able to maintain, not forget, and not lose arisen wholesome dharmas. Expanding on this as explained earlier, during the cultivation of the four right efforts, one is able to gather and sustain the mind, keeping it steady.

Original Text: What is termed evil and unwholesome dharmas? They refer to bodily, verbal, and mental karma defiled by the bonds of desire. They are included within the category of evil bodily, verbal, and mental actions, as well as all the afflictions (kleśas) that give rise to them. If they have not yet coalesced and are not presently manifest, they are termed "unarisen." If they have already coalesced and are presently manifest, they are termed "arisen."

Explanation: What is called evil and unwholesome dharmas? Evil and unwholesome dharmas consist of bodily, verbal, and mental karma defiled and bound by desire; they belong to the category of evil bodily actions, evil verbal actions, and evil mental actions, as well as all the afflictions of the five aggregates and seven consciousnesses that can give rise to them. If the evil and unwholesome karma of body, speech, and mind have not yet been committed, and the evil and unwholesome actions have not yet appeared, this is the unarisen evil and unwholesome action. If the evil and unwholesome karma of body, speech, and mind have already coalesced and arisen, and the evil and unwholesome actions have already appeared, this is called the arisen evil and unwholesome action.

"Coalescence" (和合, saṃyoga) refers to the meeting of afflictions with conditions. When afflictions encounter conditions, evil and unwholesome karmic actions appear. If afflictions do not encounter conditions, the afflictions merely lie dormant, and evil and unwholesome karmic actions do not appear.

The terms "evil karma" (惡業) and "unwholesome karma" (不善業) have a slight distinction, differing in the degree of heaviness of the afflictions involved. "Evil actions" indicate afflictions that are relatively heavy and coarse, while "unwholesome actions" indicate afflictions that are lighter, lying between evil and wholesome. The scope of "unwholesome actions" is broader; "evil" refers to actions that are unbearable.

From the cultivation of the four right efforts, it is known that in the actual practice process, one will inevitably continuously reduce and abandon afflictions. The mind-ground will certainly gradually become purified. Only when purified to a certain degree can one undergo a fundamental transformation, like a carp leaping over the dragon gate, transforming from an ordinary being into a sage. If one does not abandon the coarse and heavy afflictions, then one remains an ordinary being bound by fetters.

Dedication: We dedicate all the merit from the Dharma propagation and group practice on our online platform to all sentient beings throughout the Dharma realm, and to the people of the world. We pray for world peace, the cessation of war; for conflicts not to ignite, and weapons to be forever laid down; for all disasters to completely subside! We pray that the people of all nations unite in mutual aid, treating each other with compassionate hearts; for favorable weather and national prosperity with people at peace! May all sentient beings deeply believe in cause and effect, harbor compassionate hearts and refrain from killing; may they widely form wholesome connections and cultivate wholesome karma; may they have faith in the Buddha, learn the Buddha's teachings, and increase their wholesome roots; may they understand suffering, abandon its origin, aspire to cessation, and cultivate the path; may they close the door to the evil destinies and open the path to Nirvāṇa! We pray that the Buddha Dharma flourishes eternally and the true Dharma abides forever; may the burning house of the Triple Realm be transformed into the Lotus Land of Ultimate Bliss!