Yogācārabhūmi-śāstra, Volume 29 (The Practice of the Four Right Efforts)

Part Thirteen: The Śrāvaka Bhūmi in the Basic Section, The Fourth Yogic Practice

Original Text: Thus, through cultivating the practice of the four foundations of mindfulness, one has already eliminated the grossest perversions. One has already understood wholesome and unwholesome dharmas. From this point onward, without interruption, regarding all unarisen unwholesome dharmas, one strives to prevent their arising. Regarding all arisen unwholesome dharmas, one strives to eradicate them. Regarding all unarisen wholesome dharmas, one strives to make them arise. Regarding all arisen wholesome dharmas, one strives to make them abide, not to be forgotten. As extensively explained previously, up to the point of gathering and sustaining the mind.

Explanation: Due to cultivating and practicing the four foundations of mindfulness, the most superficial perversions in the mind are eliminated. Previously, one regarded the body as the self, perceived it as pure, and clung to it; now, one knows the body is impure and without self. Previously, one regarded suffering as pleasure and craved sensory experiences; now, one knows all feelings are suffering. Previously, one considered the mind to be continuous and permanent; now, one knows the mind is impermanent. Previously, one regarded the five aggregates and worldly dharmas as the self; now, one knows there is no self. Having corrected the perverted views, the mind is no longer inverted.

After cultivating the four foundations of mindfulness, one can understand what wholesome dharmas are and what unwholesome dharmas are. From this point onward, one enters the practice of the four right efforts without interruption. One can prevent unarisen unwholesome dharmas from arising; one can eradicate arisen unwholesome dharmas; one can cause unarisen wholesome dharmas to arise; and one can preserve the arisen wholesome dharmas, ensuring they are never forgotten. Expanding on this, it is as explained previously. During the practice of the four right efforts, one is able to gather and sustain the mind.

Original Text: What are called unwholesome dharmas? They are the defiled bodily, verbal, and mental actions bound by desire. They are included within the categories of unwholesome bodily, verbal, and mental conduct, along with all the afflictions that give rise to them. If they have not yet coalesced and are not presently manifest, they are called unarisen. If they have already coalesced and are presently manifest, they are called arisen.

Explanation: What are called unwholesome dharmas? Unwholesome dharmas are the bodily, verbal, and mental actions defiled and bound by desire, included within the categories of unwholesome bodily, verbal, and mental conduct, and all the afflictions that give rise to the five aggregates and seven consciousnesses. If the unwholesome bodily, verbal, and mental actions have not yet been committed, and the unwholesome conduct has not yet appeared, it is unarisen unwholesome conduct. If the unwholesome bodily, verbal, and mental actions have already coalesced and arisen, and the unwholesome conduct has already appeared, it is called arisen unwholesome conduct.

Coalescence means afflictions meeting with conditions; when afflictions encounter conditions, unwholesome actions arise. If afflictions do not encounter conditions, they merely lie dormant, and unwholesome actions do not appear. Unwholesome actions (惡) and unskillful actions (不善) are slightly different, differing in the degree of affliction. Unwholesome actions indicate heavier, coarser afflictions; unskillful actions indicate lighter afflictions, between unwholesome and wholesome. Unskillful actions cover a broader range; unwholesome actions are behaviors that are difficult to endure. This affliction is coarser, more obvious, and should not occur, hence it is difficult for oneself and others to tolerate. Unskillful afflictions are slightly lighter; they frequently occur in everyone, and people have a certain tolerance for them.

Sentient beings have many unwholesome dharmas and few wholesome dharmas, so they all consider unskillfulness normal. Yet sentient beings do not realize that what everyone considers normal is actually abnormal and should not occur. People taking unskillfulness as normal indicates that sentient beings all possess unskillful dharmas; their minds are not pure. The more one tolerates unwholesome dharmas, the fewer wholesome dharmas exist in the mind. The tolerance of sentient beings is completely different from that of Buddhas and Bodhisattvas. The tolerance of Buddhas and Bodhisattvas is a manifestation of wisdom and compassion; the tolerance of sentient beings is often a manifestation of afflictions. When many people commit unskillful bodily, verbal, or mental actions, if you point it out, they become displeased, lacking shame and remorse. This shows they are very tolerant of their own unwholesome actions, indicating they are still some distance from genuine practice.

Original Text: What are called all wholesome dharmas? They are the antidotes to those [unwholesome dharmas], the antidotes to the hindrances, the antidotes to the fetters. Whether unarisen or arisen, they should be understood as previously explained regarding unwholesome dharmas. When unarisen unwholesome dharmas have not yet coalesced, in order to prevent their arising, one arouses the aspiration: "I shall cause all of them never to arise again." This is called generating desire for the non-arising of unarisen unwholesome dharmas.

Explanation: What are called all wholesome dharmas? Wholesome dharmas are the antidotes to unwholesome dharmas, opposing unwholesome dharmas; they are dharmas that subdue unwholesome dharmas, hence called wholesome dharmas. For example, antidotes to the hindrances of afflictions, antidotes to the fetters of afflictions. After applying the antidotes, wholesome dharmas arise, and unwholesome dharmas cease, just as the rising sun dispels darkness, causing it to vanish. If unwholesome dharmas disappear, there is no further need to apply wholesome antidotes. When the mind is pure, it is neither unwholesome nor wholesome. Performing wholesome actions is still conditioned activity, still karma for birth and death. When the mind is pure, there is no karma; one attains great tranquility, great nirvāṇa.

Using wholesome dharmas to counteract unwholesome dharmas is the practice of the four right efforts: preventing the unarisen from arising and eradicating the arisen. When the causes and conditions for the arising of unwholesome dharmas have not yet been assembled, in order to prevent their arising, one arouses aspiration and resolve in the mind, hoping that unwholesome dharmas will not arise again. For example, resolving never to be jealous again, never to steal again, never to lie again, never to kill again, never to harm others again, etc. This is called generating desire and aspiration for the non-arising of unarisen unwholesome dharmas.

Original Text: When arisen unwholesome dharmas have already coalesced, in order to eradicate them, one arouses the aspiration: "I shall not endure any of them, I shall eradicate and eliminate them all." This is called generating desire for the eradication of arisen unwholesome dharmas.

Explanation: If at this time the causes and conditions for the arising of unwholesome dharmas have coalesced, and unwholesome dharmas have already arisen, one arouses aspiration and resolve to eradicate them, resolving no longer to endure any unwholesome dharmas, determined to eradicate and eliminate all unwholesome dharmas, transforming the mind towards wholesomeness. This is called generating desire and aspiration for the eradication of arisen unwholesome dharmas.

The aspirations mentioned above are all wholesome aspirations. Only awakened individuals can make such resolutions, awakening to the presence of unwholesomeness and afflictions in their own minds, knowing the evil consequences and retributions of unwholesome dharmas, and understanding they obstruct liberation. One must also clearly distinguish what is wholesome and what is unwholesome. If one cannot distinguish, one cannot awaken to one's own mind; even with aspirations, they cannot be fulfilled. These aspirations arise spontaneously and consciously during the practice, manifesting the effectiveness of practicing according to the Dharma, the result of diligence. Diligence is diligence of the mind, not merely superficial effort in body and speech. Body and speech are like the cart; the mind is like the cart driver. If one wants the cart to move fast and steadily in the right direction, one must urge and spur the driver. Most beginners in Buddhism diligently exert themselves physically and verbally, such as bowing or chanting, but do not yet know how to work with the mind. Experienced practitioners know to observe their minds, monitor their minds, counteract their minds, and cause the mind to abandon unwholesomeness and increase wholesomeness.

Original Text: Furthermore, all those unwholesome dharmas either arise conditioned by past events, or conditioned by future events, or conditioned by present events. Thus, those dharmas are either conditioned by non-presently perceived objects or conditioned by presently perceived objects. If conditioned by past or future events/objects, this is called conditioned by non-presently perceived objects. If conditioned by present events/objects, this is called conditioned by presently perceived objects.

Explanation: All unwholesome dharmas either arise conditioned by past events, or conditioned by future events, or conditioned by present events. Therefore, unwholesome dharmas are either conditioned by non-presently perceived objects or conditioned by presently perceived objects. If conditioned by past or future objects, it is called conditioned by non-presently perceived objects. If conditioned by objects currently present, it is called conditioned by presently perceived objects.

Original Text: It should be understood that herein, regarding unwholesome dharmas conditioned by non-presently perceived objects, for the unarisen, one strives to prevent their arising; for the arisen, one strives to eradicate them permanently. Spurring and encouraging oneself—this is called exertion (策勵). Regarding unwholesome dharmas conditioned by presently perceived objects, for the unarisen, one strives to prevent their arising; for the arisen, one strives to eradicate them permanently. With vigor and right diligence—this is called generating diligent effort (發勤精進). Why? Because only through firm self-spurring, self-encouragement, vigor, and right diligence can one cause them either not to arise again or to be permanently eradicated.

Explanation: Regarding unwholesome dharmas conditioned by non-presently perceived objects, if they have not yet arisen, one must prevent them from arising; if they have already arisen, one must cause them to be permanently eradicated. Spurring and encouraging oneself in this way is called exertion (策勵). Regarding unwholesome dharmas conditioned by presently perceived objects, if they have not yet arisen, one must prevent them from arising; if they have already arisen, one must cause them to be permanently eradicated. Practicing with such vigorous diligence is called generating diligent effort (發勤精進). Why must one be diligent in this way? Because only with a firmly resolved mind, spurring and encouraging oneself, with vigor and diligence, can one cause unwholesome dharmas either not to arise again or to be permanently eradicated.

Original Text: Furthermore, for the lower and middle grades of all fetters, for the unarisen, one strives to prevent their arising; for the arisen, one strives to eradicate them permanently. Therefore, one spurs oneself on. For the higher grade of fetters, for the unarisen, one strives to prevent their arising; for the arisen, one strives to eradicate them permanently. Thus, one generates diligent effort. Furthermore, if operating regarding past objects, while doing so, one does not allow afflictions to arise conditioned by them. If, due to loss of mindfulness, they temporarily arise, one does not endure them but swiftly eradicates, eliminates, expels, and vomits them out. As with the past, if operating regarding the future, it should be understood to be the same. Thus, preventing unarisen unwholesome dharmas from arising and eradicating arisen ones—this is called exertion.

Explanation: For the lower and middle grades of all fetters, if they have not yet arisen, one must prevent them from arising; for those already arisen, one must cause them to be permanently eradicated. Therefore, one spurs oneself on. For the higher grade of fetters, if they have not yet arisen, one must prevent them from arising; for those already arisen, one must cause them to be permanently eradicated. Thus, one generates diligent effort.

If the mind operates regarding past objects, while correctly contemplating past objects, one does not allow afflictions to arise conditioned by them. If, due to loss of mindfulness, afflictions temporarily arise unnoticed, once discovered, one does not tolerate their continuation but swiftly eradicates, eliminates, and expels the afflictions. If the mind operates regarding future objects, one should treat it the same way as with past objects. Preventing unarisen unwholesome dharmas from arising and swiftly eradicating arisen ones—this is called exertion.

Original Text: If operating regarding presently perceived objects, while doing so, one does not allow afflictions to arise conditioned by them. If, due to loss of mindfulness, they temporarily arise, one does not endure them but swiftly eradicates, eliminates, expels, and vomits them out. Thus, preventing unarisen unwholesome dharmas from arising and eradicating arisen ones after they have arisen—this is called generating diligent effort.

Explanation: If the mind operates regarding presently perceived objects, while functioning within the present objects, one does not allow afflictions to arise conditioned by the present objects. If, due to carelessness, one loses mindfulness and afflictions temporarily arise, once discovered, one does not tolerate their continuation but swiftly eradicates, eliminates, and expels the afflictions. Preventing unarisen unwholesome dharmas from arising and eradicating arisen unwholesome dharmas immediately after they arise—this is called generating diligent effort.

If one can diligently practice the four right efforts as described above, spurring and encouraging oneself, afflictions will soon be eliminated. After afflictions are eliminated, the mind becomes pure and one can realize the path, attaining wisdom and liberation. If one is not yet awakened to the harm of afflictive fetters 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 sagehood. From this, it is understood that without eradicating afflictions, there is no realization of bodhi; such a thing does not exist.

Original Text: Furthermore, some unwholesome dharmas arise solely due to the force of discrimination, not the force of objects. Some unwholesome dharmas arise due to the force of discrimination and also the force of objects. Those arising solely due to the force of discrimination, not the force of objects, refer to those arising while dwelling [in the present], contemplating past or future objects. They arise due to the force of contemplation. Those arising due to the force of discrimination and also the force of objects refer to those arising while operating, conditioned by present objects. At that time, there is certainly also irrational discrimination. It should be understood that herein, unwholesome dharmas arising solely due to the force of discrimination, not the force of objects—if unarisen, one can prevent them from arising; arisen, one can eradicate them—this is called exertion. If arising due to the force of discrimination and also the force of objects—if unarisen, one can prevent them from arising; arisen, one can eradicate them—this is called generating diligent effort.

Explanation: Some unwholesome dharmas arise solely due to the force of discrimination (the discriminative nature of consciousness, also a result of following the habitual tendencies of the mental faculty), not due to the force of objects (the influence of present sense objects). The force of objects cannot propel them to arise because the inherent habitual force of the mental faculty is strong. Some unwholesome dharmas arise not only due to the discriminative force of consciousness but also due to the influential force of the six sense objects.

Unwholesome dharmas arising solely due to the force of discrimination, not the influence of objects, refer to those arising while dwelling in the present, contemplating past or future objects. Such unwholesome dharmas primarily arise from the afflictive habitual tendencies of the mental faculty. Unwholesome dharmas arising due to both the force of discrimination and the influence of objects refer to those arising during the operation of body, speech, and mind, conditioned by present objects. When body, speech, and mind operate, there is not only the discriminative force of the six consciousnesses but also the influence of present objects. At this time, not only do objects exert influence, but there is certainly also irrational discrimination. This is unwholesome dharmas arising jointly from the afflictive habitual tendencies of the mental faculty and the influence of present objects.

From this, it is understood that for unwholesome dharmas arising solely due to the force of discrimination, not the influence of objects, if they have not yet arisen, one can prevent them from arising; arisen, one can eradicate them. This is called exertion. For unwholesome dharmas arising due to the force of discrimination and also the influence of objects, if they have not yet arisen, one can prevent them from arising; arisen, one can eradicate them. This is called generating diligent effort.

Original Text: Generating desire for the arising of unarisen wholesome dharmas means: Regarding unobtained, unmanifested wholesome dharmas, desiring to obtain them, to make them manifest, one arouses the mind's aspiration, generates a fierce desire to attain, a desire for manifestation, causing them to manifest. This is called generating desire for the arising of unarisen wholesome dharmas.

Explanation: Generating desire and aspiration for the arising of unarisen wholesome dharmas means: Regarding all wholesome dharmas not yet obtained, not yet manifested, desiring to obtain them, to make them manifest, one arouses the mind's hope for attainment, generates fierce aspiration, seeks the desire to attain wholesome dharmas, seeks the desire for wholesome dharmas to manifest, ultimately causing wholesome dharmas to appear. This is called generating desire for the arising of unarisen wholesome dharmas.

Original Text: Generating desire for the abiding, non-forgetting, and cultivation to perfection of arisen wholesome dharmas means: All wholesome dharmas already obtained and already manifested are called arisen wholesome dharmas. Regarding these wholesome dharmas, "already obtained without loss, already obtained without regression"—based on this, it is said "for the sake of abiding." Regarding these wholesome dharmas, "clearly manifesting without dullness"—based on this, it is said "not to forget." Regarding these wholesome dharmas, "already obtained and manifested, repeatedly cultivated to perfection and culmination"—based on this, it is said "to cultivate to perfection." Regarding these wholesome dharmas, arousing the mind's aspiration, generating fierce desire for firm abiding, desire for non-forgetting, desire for cultivation to perfection, causing them to manifest—this is called generating desire for the abiding, non-forgetting, and cultivation to perfection of arisen wholesome dharmas.

Explanation: Generating desire and aspiration for the abiding, non-forgetting, and cultivation to perfection of arisen wholesome dharmas means: All wholesome dharmas already obtained, already manifested, are called arisen wholesome dharmas. Regarding already obtained wholesome dharmas, not losing them again, not regressing from them—this is called aspiring for wholesome dharmas to abide permanently. Regarding existing wholesome dharmas, the mind being clearly aware and self-possessed, lucid, without dullness—this is called causing wholesome dharmas not to be forgotten. Regarding already obtained wholesome dharmas, cultivating them repeatedly, causing them to become perfect, ultimate, and uninterrupted—this is called causing cultivation to perfection.

Generating aspiration towards wholesome dharmas, generating fierce desire for attainment and possession, resolving to attain and hold them, desiring to firmly abide in wholesome dharmas without regression or forgetfulness, wishing to cultivate wholesome dharmas to perfection—these desires and aspirations are called generating desire for arisen wholesome dharmas, desiring to make them abide permanently, not to forget them, and to cultivate them to perfection.

Original Text: Exertion (策勵) is for making the already obtained [wholesome dharmas] manifest. Generating diligent effort (發勤精進) is for obtaining the unobtained. Furthermore, exertion refers to causing arisen wholesome dharmas to abide and not be forgotten. Generating diligent effort refers to causing them to be cultivated to perfection. Furthermore, for lower and middle grade wholesome dharmas, causing the unarisen to arise and the arisen to abide and not be forgotten—this is called exertion. For higher grade wholesome dharmas, causing the unarisen to arise and the arisen to abide and even be cultivated to perfection—this is called generating diligent effort.

Explanation: So-called exertion is for the sake of making already obtained wholesome dharmas manifest, to appear in bodily, verbal, and mental actions, hence the need to vigorously spur and encourage oneself. So-called generating diligent effort is for the sake of obtaining unobtained wholesome dharmas, to cause them to be obtained quickly, hence diligent effort. Exertion also refers to causing arisen wholesome dharmas to abide firmly and lastingly, not to be forgotten. Generating diligent effort further refers to causing arisen wholesome dharmas to be cultivated to perfection quickly, hence generating the mind of diligent effort.

Additionally, for lower and middle grade wholesome dharmas, causing the unarisen to arise and the arisen to abide firmly, not to be forgotten—this is called exertion. For higher grade wholesome dharmas, causing the unarisen to arise and the arisen to abide firmly and be cultivated to perfection—this is called generating diligent effort.

Original Text: What is called spurring the mind (策心)? When the mind, in cultivating śamatha (calm abiding) focused on a single object, diligently applies expedient means regarding unarisen unwholesome dharmas to prevent their arising, extensively up to regarding arisen wholesome dharmas to make them abide, not be forgotten, and be cultivated to perfection. Due to these causes and conditions, if the mind internally becomes extremely dull or fears becoming dull, upon observing this, at that time, one immediately selects one pure and sublime uplifting object, earnestly spurs and encourages the mind, rejoicing it. This is called spurring the mind. What is called sustaining the mind (持心)? When cultivating uplifting, if the mind becomes agitated or fears agitation, upon observing this, at that time, one returns to internally gathering the mind, cultivating śamatha. This is called sustaining the mind.

Explanation: So-called spurring the mind means: If, while cultivating śamatha (calm abiding, concentration) focused on a single object, diligently applying expedient means regarding unarisen unwholesome dharmas to prevent their arising, regarding arisen unwholesome dharmas to eradicate them, extensively up to regarding arisen wholesome dharmas to make them abide, not be forgotten, and be cultivated to perfection. Due to this cause of cultivating śamatha, if one perceives the mind internally becoming extremely dull or fears it becoming dull, at that time, one should immediately select a pure, sublime, and uplifting object to encourage and spur oneself, making the mind joyful and drawn to it. This is called spurring the mind. What is called sustaining the mind? While cultivating uplifting objects, if one perceives the mind becoming agitated or fears agitation, one should quietly gather the mind internally, calming it down. This is called sustaining the mind.

Here, spurring the mind refers to discovering dullness or lack of clarity while cultivating concentration; one should then cultivate vipaśyanā (insight) to counteract it, uplifting the mind, focusing it on the object of contemplation. This way, the mind is neither dull nor agitated. There are many objects of contemplation; one can choose one related or similar to what one is currently practicing. The clearer, more sublime, and more excellent the object of contemplation, the more it can interest and attract one's attention, invigorating energy and dispelling dullness. While cultivating vipaśyanā, if one finds the mind lacks focus and is scattered, one should stop vipaśyanā and let the mind settle on a single object without movement. Once the mind is calm, one can resume vipaśyanā.

When cultivating śamatha (concentration) and vipaśyanā (wisdom), one should not rigidly cultivate only śamatha or only vipaśyanā. One must choose based on the state of one's mind. Practice requires equal cultivation of śamatha and vipaśyanā, the combined practice of calm abiding and insight. If one finds the mind sinking due to excessive śamatha, one should uplift right mindfulness and cultivate more vipaśyanā. If one finds the mind unable to focus deeply, one should cultivate more śamatha. One must ensure śamatha contains vipaśyanā and vipaśyanā is within śamatha. Lacking either, one cannot attain good results.

Original Text: These four are also called the right conquests (正勝). They are: Regarding the black category (unwholesome) dharmas, for the unarisen, to prevent their arising; for the arisen, to eradicate them—generating desire, exertion, generating diligent effort, spurring the mind, sustaining the mind. These are the two right conquests. Regarding the white category (wholesome) dharmas, for the unarisen, to cause them to arise—as extensively explained for the black category, it should be understood these are the two right conquests.

Explanation: The above four practices are also called the four right conquests (正勝). Regarding the black category of afflictive dharmas, for the unarisen, to prevent their arising; for the arisen, to eradicate them—generating desire and exertion, generating diligent effort, spurring the mind, sustaining the mind—these are two right conquests. Regarding the white category of wholesome dharmas, for the unarisen, to cause them to arise; for the arisen, to cause them to abide and be perfected—generating aspiration and exertion, generating diligent effort, spurring the mind, sustaining the mind—these are also two right conquests.

勤 (diligence) means diligent effort; 勝 (conquest) means the mind conquers, also meaning diligence; 正 (right) means the direction and method are correct. Diligent effort in the right direction is right diligence, continuously progressing towards the goal. Conversely, diligent effort in the wrong direction is wrong diligence; the more diligent one is, the farther one strays from the goal. Many people who study Buddhism practice wrong diligence; they do not understand the goal of practice nor the principles, merely exerting effort vigorously. While they may be vigorous, they severely lack wisdom.

Original Text: These four are also called the right abandonments (正斷). The first is called restraint-abandonment (律儀斷). It means, regarding arisen unwholesome dharmas, for the sake of eradicating them, generating desire, exertion, extensively up to spurring and sustaining the mind. The second is called eradication-abandonment (斷斷). It means, regarding unarisen unwholesome dharmas, for the sake of preventing their arising, generating desire, exertion, extensively up to spurring and sustaining the mind. Because regarding arisen unwholesome matters, one should cultivate restraint to eradicate them, not endure them. Due to this cause, it is called restraint-abandonment. Regarding unarisen unwholesome matters, desiring to cause them not to manifest, to abandon their manifestation, to eradicate them—hence called eradication-abandonment.

Explanation: These four right conquests are also called the four right abandonments (正斷). The first is restraint-abandonment regarding bodily, verbal, and mental actions (律儀斷). It is for arisen unwholesome dharmas, to eradicate them, generating desire and exertion. The second is eradication-abandonment (斷斷). It is for unarisen unwholesome dharmas, to prevent their arising, generating desire and exertion. Because regarding arisen unwholesome dharmas, one should cultivate bodily, verbal, and mental restraint to eradicate them, not endure these unwholesome dharmas, allowing them to arise and increase. This is called restraint-abandonment. Regarding unarisen unwholesome dharmas, desiring to cause them not to manifest, not to appear, to abandon them—this is called eradication-abandonment.

Original Text: The third is called cultivation-abandonment (修斷). It means, regarding unarisen wholesome dharmas, for the sake of causing them to arise, extensively up to spurring and sustaining the mind. Because through repeatedly cultivating and practicing wholesome dharmas, what was previously unobtained can be made manifest, and unwholesome dharmas can be eradicated. Hence called cultivation-abandonment. The fourth is called protection-abandonment (防護斷). It means, regarding arisen wholesome dharmas, for the sake of making them abide, extensively up to spurring and sustaining the mind. Because in the already obtained, already manifested wholesome dharmas, being free from heedlessness, cultivating heedfulness, one can cause wholesome dharmas to abide without being forgotten, cultivate them to perfection, protect the arisen wholesome dharmas, and eradicate unwholesome dharmas. Hence called protection-abandonment.

Explanation: The third is cultivation-abandonment. It is for unarisen wholesome dharmas, to cause them to arise, spurring and sustaining the mind. Because wholesome dharmas are repeatedly cultivated, previously unobtained wholesome dharmas can now be made to appear, and unwholesome dharmas can be eradicated. This is called cultivation-abandonment. The fourth is protection-abandonment. It is for arisen wholesome dharmas, to cause them to abide, spurring and sustaining the mind. Because in already obtained, already manifested wholesome dharmas, the mind can be free from heedlessness, cultivate heedfulness, cause wholesome dharmas to abide without being forgotten, cultivate them to perfection, and protection arises. All wholesome dharmas can eradicate unwholesome dharmas, hence called protection-abandonment (of unwholesome dharmas).

Protection means preventing the appearance of unwholesome dharmas. Only when wholesome dharmas exist in the mind can unwholesome dharmas be eradicated and prevented from appearing. Since wholesomeness and unwholesomeness cannot coexist, wholesome dharmas serve a protective function. Once wholesome dharmas are firm, one will not commit unwholesome actions; this is the result of long-term cultivation of wholesome dharmas. The four right efforts belong to the initial auxiliary practices of the path, a necessary condition for realizing the path (seeing the truth). Therefore, those who realize the path must eradicate corresponding coarse afflictions; wholesome dharmas in the mind should be firm, and unwholesome dharmas will not easily appear.

If one completes the four right efforts but does not realize the path before death, due to the change of mind, the karmic retribution in future lives will be very light. However, it does not guarantee that wholesome dharmas will not regress or that unwholesome dharmas will not reappear. Due to karmic conditions, one may inevitably be influenced by unwholesome environments. Yet, because of the foundation of wholesome dharmas, encountering wholesome conditions again, wholesome dharmas will easily arise, and cultivating them will be swift. After realizing the path, wholesome dharmas can be maintained, continuously strengthened and increased, and gradually perfected.

Original Text: Having thus extensively explained the four right abandonments, how then is the concise meaning herein known? It is to reveal the perfection of intensified aspiration (增上意樂) and the perfection of preparatory practice (加行) in the matters of abandoning the black category and adopting the white category. Therefore, the four right abandonments are taught. It should be known that herein, through generating desire, intensified aspiration is perfected. Through self-spurring, generating diligent effort, spurring and sustaining the mind, preparatory practice is perfected.

Explanation: Having thus extensively explained the four right abandonments, how can one know their concise meaning? The concise meaning of the four right abandonments is to reveal the perfection of intensified aspiration and the perfection of preparatory practice in the process of abandoning the black (unwholesome) and adopting the white (wholesome). Therefore, the four right abandonments are taught. You should know that during the practice of the four right abandonments, because the mind has already generated the desire to abandon unwholesomeness and increase wholesomeness, intensified aspiration is perfected. Because the mind can spur itself, further generating diligent effort, continuously spurring and sustaining the mind, preparatory practice is perfected.

Before attaining the four right abandonments, during the practice of the four right efforts, one has not yet generated strong desire, so intensified aspiration is not yet perfected, and the four right abandonments do not appear. The self-spurring and encouragement are not yet strong enough; the force of spurring and driving the mind is insufficient, so the four right abandonments do not appear. Only when intensified aspiration and exertion are both perfected and complete do the four right abandonments appear; at this point, the four right efforts are completed.

Original Text: The yogic practitioner has only this much that should be done: To eradicate what should be eradicated and to attain what should be attained, one should first generate hope, aspiration, and joyful desire. To eradicate the fetters, one should also diligently cultivate at all times the characteristics of calm (止), uplift (舉), and letting go (捨). To eradicate the fetters and the latent tendencies, one should further cultivate and accumulate the antidotal wholesome dharmas. To manifest all such actions, the four right conquests and the four right abandonments are taught. This is the concise meaning.

Explanation: The yogic practitioner has only these dharmas that should be practiced: To eradicate what should be eradicated and to attain what should be attained, one should first generate hope, aspiration, and joyful desire. To eradicate the afflictive fetters, one should also diligently cultivate at all times the characteristics of calm (śamatha), uplift (encouraging the mind), and letting go (abandoning unwholesome dharmas). To eradicate the fetters and the latent tendencies, one should further cultivate and accumulate wholesome dharmas used to counteract the unwholesome. To reveal all these actions that should be done, the four right conquests and the four right abandonments are taught. This is the concise meaning of the four right abandonments.

Some people are unwilling to practice the above four right efforts, looking down on them, considering them basic, belonging to the Hīnayāna, and unnecessary to spend time on, preferring to devote all energy to studying Mahāyāna dharmas. However, without cultivating the four right efforts, the mind does not turn wholesome, virtue is not perfected, and one's virtue does not match the teachings; thus, one cannot realize Mahāyāna dharmas. All study ultimately remains mere theory. Theory, under certain conditions, can be forgotten or lost. Even if not forgotten, theory remains theory, with little practical value. At death, one may fall due to unwholesome dharmas; mere theory cannot save one's life.