The Practice of the Four Right Efforts (III)

Volume 29 of the Yogācārabhūmi-śāstra (Part 3)

Original Text: Furthermore, all those evil and unwholesome dharmas either arise based on past events, or arise based on future events, or arise based on present events. Thus, those dharmas either depend on an object that is not presently perceived or depend on an object that is presently perceived. If they depend on the objects of past or future events, this is called depending on an object that is not presently perceived. If they depend on the object of present events, this is called depending on an object that is presently perceived.

Explanation: All evil and unwholesome dharmas either arise conditioned by past events, or conditioned by future events, or conditioned by present events. Therefore, evil and unwholesome dharmas either depend on a state that is not presently seen or depend on a state that is presently seen. If they depend on the state of the past or future, it is called depending on a state not presently seen. If they depend on the state currently arising, it is called depending on a state presently seen.

Original Text: It should be understood that herein, regarding evil and unwholesome dharmas that depend on an object not presently perceived, for those that have not yet arisen, one strives to prevent them from arising; for those that have already arisen, one strives to cause them to be permanently severed. Exhorting oneself and encouraging oneself—this is called exertion. Regarding evil and unwholesome dharmas that depend on an object presently perceived, for those that have not yet arisen, one strives to prevent them from arising; for those that have already arisen, one strives to cause them to be permanently severed. With vigor and proper diligence—this is called arousing diligent effort. Why is this? Because it is only by firmly exhorting and encouraging oneself, with vigor and proper diligence, that one is able to cause them either not to arise again or to be permanently extinguished.

Explanation: As for the state not presently seen, if evil and unwholesome dharmas have not yet arisen, one must strive to prevent them from arising. If evil and unwholesome dharmas have already arisen, one must strive to cause them to be permanently severed. By thus spurring oneself on and encouraging oneself, this is called exertion. As for the state presently seen, if evil and unwholesome dharmas have not yet arisen, one must strive to prevent them from arising. If evil and unwholesome dharmas have already arisen, one must strive to cause them to be permanently severed. Practicing with such vigorous diligence is called arousing diligent effort. Why exert such effort? This is because only with a firmly resolved mind, spurring and encouraging oneself with vigorous diligence, can one cause evil and unwholesome dharmas either not to arise again or to be permanently extinguished and cease to appear.

Original Text: Furthermore, regarding the lower-grade and middle-grade bonds of afflictions, for those that have not yet arisen, one strives to prevent them from arising; for those that have already arisen, one strives to cause them to be permanently severed. Therefore, one exhorts oneself. Regarding the higher-grade bonds, for those that have not yet arisen, one strives to prevent them from arising; for those that have already arisen, one strives to cause them to be permanently severed. One arouses diligent effort. Furthermore, if one operates regarding a past object, while operating thus, one does not allow afflictions to arise based on it. If, due to a lapse of mindfulness, they temporarily arise, one does not endure them but swiftly severs, eliminates, expels, and vomits them out. As with the past, if one operates regarding the future, it should be understood to be the same. Thus, unarisen evil and unwholesome dharmas are caused not to arise; arisen ones are caused to be severed. This is called exertion.

Explanation: For all lower-grade and middle-grade afflictive bonds, if they have not yet arisen, one must strive to prevent them from arising; if they have already arisen, one must strive to cause them to be permanently severed, therefore one spurs oneself on. For higher-grade afflictive bonds, if they have not yet arisen, one must strive to prevent them from arising; if they have already arisen, one must strive to permanently eliminate them, thus arousing diligent effort.

If the mind attends to a past object, while correctly attending to the past object, one should not allow afflictions to arise based on that past object. Suppose the mind loses right mindfulness and fails to notice the arising of afflictions; once the arising of afflictions is discovered, one no longer tolerates their continuation and is able to swiftly eliminate them, expelling and removing the afflictions. If the mind attends to a future object, one should treat it the same way as attending to a past object. In this way, unarisen evil and unwholesome dharmas are caused not to arise, and arisen ones are caused to be swiftly severed. This is called exertion.

Original Text: If one operates regarding a presently perceived object, while operating thus, one does not allow afflictions to arise based on it. If, due to a lapse of mindfulness, they temporarily arise, one does not endure them but swiftly severs, eliminates, expels, and vomits them out. Thus, unarisen evil and unwholesome dharmas are caused not to arise; already arisen ones, having arisen, are caused to be severed. This is called arousing diligent effort.

Explanation: If the mind attends to the presently perceived object, while operating within the present state, one does not allow afflictions to arise based on the present object. If, through a moment of carelessness, right mindfulness is lost and afflictions temporarily arise, once discovered, one does not tolerate their continuation but swiftly severs, eliminates, expels, and removes the afflictions. In this way, unarisen evil and unwholesome dharmas are caused not to arise, and arisen evil and unwholesome dharmas, having arisen, are caused to be severed as soon as the afflictions arise. This is called arousing diligent effort.

By diligently practicing the Four Right Efforts as described above, spurring and encouraging oneself, afflictions will soon be eliminated. Only after afflictions are eliminated and the mind is purified can one realize the Path and attain liberating wisdom. If one is still not awakened to the harm of afflictive bonds and allows afflictions to run rampant, the calamity of saṃsāric suffering will not cease, and there will be no way to realize the Path and attain sainthood. From this, it is known that there is no such thing as realizing Bodhi without severing afflictions.

Dedication Verse: We dedicate all the merit from Dharma propagation and group practice on our online platform to all beings throughout the Dharma realm, and to the people of the world. We pray for world peace, an end to war; may conflicts cease, and weapons forever be laid down; may all disasters completely subside! We pray that the people of all nations unite in mutual aid, with minds of kindness towards one another; may the weather be favorable, and the nations be prosperous and the people at peace! May all beings deeply believe in cause and effect, with compassionate minds that do not kill; may they widely form wholesome connections and extensively cultivate wholesome karma; may they believe in the Buddha and learn the Dharma, increasing their wholesome roots; may they understand suffering, abandon its origin, aspire to cessation, and cultivate the Path; may the door to the evil destinies be closed, and the path to Nirvāṇa opened! We pray that Buddhism may flourish forever, and the true Dharma endure eternally; may the burning house of the three realms be transformed into the lotus land of Ultimate Bliss!