The Practice of the Four Right Efforts (Six)

Original text:策励者。为于已得。令现前故。发勤精进者。为于未得。令其得故。又策励者。于已生善。为欲令住。令不忘故。发勤精进者。令修满故。又于下品中品善法。未生令生。生已令住。令不忘失。是名策励。于上品善法。未生令生。生已乃至。令修圆满。是名发勤精进。

Explanation: So-called "rousing" (策励) refers to taking wholesome dharmas that have already been attained and making them manifest in the present, so that they appear in one's bodily, verbal, and mental actions; this is why one must vigorously spur and encourage oneself. So-called "diligent effort" (发勤精进) refers to taking wholesome dharmas that have not yet been attained and enabling one to obtain them quickly; this is why one applies diligence and effort. Rousing also refers to wholesome dharmas that have already arisen: in order to make them abide firmly and lastingly, and to prevent them from being forgotten. Diligent effort further refers to wholesome dharmas that have already arisen, making them quickly cultivated to completion; this is why the mind of diligence and effort is generated.

Furthermore, regarding lower-grade and middle-grade wholesome dharmas: those that have not yet arisen should be made to arise, and those that have arisen should be made to abide firmly and no longer be forgotten—this is called rousing. Regarding higher-grade wholesome dharmas: those that have not yet arisen should be made to arise, and those that have arisen should be made to abide firmly and be cultivated to completion—this is called diligent effort.

Original text:言策心者。谓若心于修奢摩他一境性中。正勤方便。于诸未生恶不善法。为令不生。广说乃至。于其已生一切善法。为欲令住。令不忘失。令修圆满。由是因缘。其心于内极略下劣。或恐下劣。观见是已。尔时随取一种净妙举相。殷勤策励。庆悦其心。是名策心。云何持心。谓修举时。其心掉动。或恐掉动。观见是已。尔时还复于内。略摄其心。修奢摩他。是名持心。

Explanation: What is called "rousing the mind" means: when the mind is cultivating śamatha's one-pointedness, through right diligence and skillful means, regarding evil and unwholesome dharmas that have not yet arisen, in order to prevent them from arising; regarding evil and unwholesome dharmas that have already arisen, to eliminate them; and, speaking extensively, regarding all wholesome dharmas that have already arisen, in order to make them abide firmly, prevent them from being forgotten, and cultivate them to completion. Due to this condition of cultivating śamatha, when one discovers that one's mind has become extremely dull and lax within, or fears that it will become lax, at that time one should select at random a pure and excellent uplifting sign, earnestly rouse and encourage oneself, and gladden the mind so that it rejoices—this is called rousing the mind. What is called "sustaining the mind"? When cultivating the uplifting sign, if the mind becomes restless and agitated, or one fears it will become agitated, upon observing this, one should then turn back inward and gently gather in the mind, cultivating śamatha—this is called sustaining the mind.

The rousing of the mind spoken of here means that when cultivating meditative concentration, if one discovers the mind is dull and unclear, one should cultivate contemplative practice (vipaśyanā) as an antidote, lifting the mind and focusing it on the dharma being contemplated; in this way the mind will no longer be dull and restless. There are many dharmas that can be contemplated; one may select one that is identical or similar to the dharma one is currently cultivating, and focus attention on that dharma. The clearer and more distinct the contemplated dharma, the more excellent and sublime it is, the more it can arouse interest and attract one's attention; one's energy will then flourish, driving away dullness and torpor. When cultivating contemplation, if one discovers that one's mind lacks sufficient concentration and has become scattered, one should stop cultivating contemplation and let the mind rest still in a single object; after the mind has settled down, one can then continue cultivating contemplation.

When cultivating meditative concentration and wisdom, śamatha and vipaśyanā, one should not cultivate concentration and śamatha exclusively, nor wisdom and vipaśyanā exclusively; one must make the choice according to the condition of one's own mind. Practice requires the equal cultivation of Samādhi and Prajñā, the paired operation of śamatha and vipaśyanā. If one finds that concentration is excessive and the mind is sinking, one should raise right mindfulness and cultivate more contemplation; if one finds that one's mind cannot become unified and go deep, one should cultivate more śamatha. One must ensure that there is contemplation within stillness, and contemplation abides within concentration; if either one is lacking, a good fruit cannot be attained.