The Practice of the Four Right Efforts (VI)

Yogācārabhūmi-śāstra, Volume 29 (Part 6)

Original Text: Exhortation is for the purpose of causing what has already been attained to manifest presently. Diligent vigor is for the purpose of causing what has not yet been attained to be attained. Furthermore, exhortation is for the purpose of causing arisen wholesome dharmas to abide, so that they are not forgotten. Diligent vigor is for the purpose of causing them to be cultivated to perfection. Also, for inferior and middling wholesome dharmas that have not yet arisen, cause them to arise; once arisen, cause them to abide and not be forgotten — this is called exhortation. For superior wholesome dharmas that have not yet arisen, cause them to arise; once arisen, cause them to abide and even be cultivated to perfection — this is called diligent vigor.

Explanation: So-called exhortation is for the sake of wholesome dharmas already attained, to cause them to manifest presently, to appear within bodily, verbal, and mental actions; hence one fiercely spurs and exhorts oneself. So-called diligent vigor is for the sake of wholesome dharmas not yet attained, to cause them to be attained quickly; hence one cultivates diligently and vigorously. Exhortation also refers to causing arisen wholesome dharmas to abide firmly and endure, so that they are not forgotten. Diligent vigor further refers to causing arisen wholesome dharmas to be cultivated to perfection quickly; hence one generates a mind of diligent vigor.

Additionally, for inferior and middling wholesome dharmas not yet arisen, cause them to arise; once arisen, cause them to abide firmly and not be forgotten — this is called exhortation. For superior wholesome dharmas not yet arisen, cause them to arise; once arisen, cause them to abide firmly and be cultivated to perfection — this is called diligent vigor.

Original Text: What is 'spurring the mind'? It means that if, while cultivating śamatha focused on a single object, the mind diligently applies skillful means to prevent unarisen unwholesome dharmas from arising, [and so on extensively] up to causing all arisen wholesome dharmas to abide, not be forgotten, and be cultivated to perfection — due to these causes and conditions, if the mind is found to be extremely dull, sluggish, or fearful of becoming so, then upon seeing this, one immediately selects one pure and excellent uplifting object, earnestly spurs [the mind], and gladdens and delights the mind. This is called spurring the mind. What is 'sustaining the mind'? It means that while applying the uplifting [object], if the mind becomes agitated or fears agitation, then upon seeing this, one returns to inwardly gathering the mind slightly, cultivating śamatha. This is called sustaining the mind.

Explanation: The 'spurring the mind' mentioned refers to when the mind is cultivating śamatha, focused on a single object, diligently applying skillful means to prevent unarisen unwholesome dharmas from arising, to eliminate arisen unwholesome dharmas, and extensively speaking, up to causing all arisen wholesome dharmas to abide firmly, not be forgotten, and be cultivated to perfection. Due to this cause and condition of cultivating śamatha, when one perceives that one's mind is extremely dull and sluggish, or fears it might become so, one should then opportunistically select one pure, excellent, and sublime object to stimulate and encourage oneself, making the mind joyful and eager — this is called spurring the mind. What is called 'sustaining the mind'? While applying the uplifting object, if one perceives that one's mind is agitated and restless, or fears agitation, one should quietly gather the mind inwardly, calming the mind — this is called sustaining the mind.

The 'spurring the mind' mentioned here refers to when, while cultivating concentration, one discovers the mind is dull and unclear; then one should cultivate vipaśyanā (insight) as an antidote, causing the mind to lift and focus on the object of observation. In this way, the mind will be free from dullness and agitation. There are many objects of observation; one can choose one that is identical or similar to the dharma one is currently cultivating. The more clear, definite, excellent, and sublime the object of observation is, the more it will interest one, attract one's attention, invigorate one's energy, and drive away dullness and torpor. While cultivating vipaśyanā, if one discovers one's mind lacks concentration and is scattered, one should stop cultivating vipaśyanā, let the mind settle on a single object without moving, and once the mind is calm, resume cultivating vipaśyanā.

When cultivating the concentration (śamatha) and wisdom (vipaśyanā) practices, one should not rigidly cultivate only concentration and śamatha, nor only wisdom and vipaśyanā. One must discern based on the condition of one's own mind. Practice requires an equal balance of concentration and wisdom, the simultaneous practice of śamatha and vipaśyanā. If one finds concentration is excessive and the mind sinking, one should lift right mindfulness and cultivate more vipaśyanā. If one finds the mind unable to focus and penetrate deeply, one should cultivate more śamatha. It is essential to ensure that śamatha contains vipaśyanā and vipaśyanā is within śamatha. If either is lacking, one will not attain wholesome results.