The Twenty-Ninth Volume of the Yogācāra-bhūmi-śāstra (The Practice of the Four Right Efforts)
Yogācārabhūmi-śāstra, Scroll Twenty-Nine (The Practice of the Four Right Efforts)
The Basic Ground Section, Śrāvaka Ground, Thirteenth, Fourth Portion of the Second Yoga Stage
Original text: 如是于四念住。串习行故。已能除遣。粗粗颠倒。已能了达。善不善法。从此无间。于诸未生。恶不善法。为不生故。于诸已生。恶不善法。为令断故。于其未生。一切善法。为令生故。于其已生。一切善法。为欲令住。令不忘失。广说如前。乃至摄心持心。
Explanation: Because of repeatedly cultivating contemplative practice (vipaśyanā-caryā) of the four foundations of mindfulness, the coarsest inversions in the mind have been eliminated. Previously one took the body as self, reckoned it pure, and craved attachment to it; now one knows the body is impure and without self. Previously one took suffering as happiness and craved the enjoyment of feelings; 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 reckoned the five aggregates and worldly dharmas as self; now one knows there is no self. Having set the inverted views right again, the mind is no longer inverted.
After cultivating the four foundations of mindfulness, one can thoroughly understand what wholesome dharmas are and what unwholesome dharmas are, and from this point onward, without interruption, one enters the practice of the four right efforts. One can make those evil and unwholesome dharmas that have not yet arisen no longer arise; one can make those evil and unwholesome dharmas that have already arisen be eradicated; for wholesome dharmas that have not yet arisen, one can bring about their arising; for those wholesome dharmas that have already arisen, one maintains them so that they are never forgotten or lost. Expounded at length, it is as said before, down to gathering in the mind and sustaining the mind.
Original text: 云何名为。恶不善法。谓欲缠染污。身语意业。是身语意。恶行所摄。及能起彼。所有烦恼。若未和合。未现在前。说名未生。若已和合。已现在前。说名已生。
Explanation: What is called evil and unwholesome dharmas? Evil and unwholesome dharmas are bodily karma, verbal karma, and mental karma bound and defiled by craving/desire, subsumed under evil bodily actions, evil verbal actions, and evil mental actions, together with all the afflictions capable of giving rise to them. If the body, speech, and mind have not yet combined and these have not yet manifested, they are said to be not yet arisen; if the body, speech, and mind have already combined and these have already manifested, they are said to be already arisen.
"Combination" refers to afflictions combining with conditions: when afflictions encounter conditions, evil and unwholesome karmic actions appear; when afflictions do not encounter conditions, the afflictions merely lie dormant, and evil and unwholesome karmic actions do not appear. Evil karma and unwholesome karma differ slightly; there is a difference in the degree of severity of the afflictions. Evil actions indicate afflictions that are relatively heavy and coarse, while unwholesome actions indicate afflictions that are somewhat lighter, lying between evil and wholesome. Unwholesome actions cover a broader range; evil actions are behaviors that are hard for people to endure. The affliction of evil is relatively coarse and heavy, manifesting quite obviously; it should not appear, which is why it is hard for both others and oneself to tolerate. Unwholesome afflictions are somewhat lighter; everyone experiences them frequently, and people have a certain degree of tolerance toward them.
Sentient beings have many evil and unwholesome dharmas and few wholesome dharmas, so everyone feels that the unwholesome is a normal phenomenon. Yet sentient beings do not know that all these so-called normal phenomena that everyone takes for granted are actually abnormal and should not appear. That people take the unwholesome as normal shows that sentient beings all possess unwholesome dharmas and their minds are not pure. The more one can tolerate evil and unwholesome dharmas, the fewer wholesome dharmas there are in one's mind. The tolerance of sentient beings is utterly different from the tolerance of all Buddhas and Bodhisattvas: the tolerance of Buddhas and Bodhisattvas is a manifestation of wisdom and compassion, while the tolerance of sentient beings is, in many cases, a manifestation of afflictions. When many people act unwholesomely in body, speech, and mind, and you point it out to them, they become displeased, without shame in their hearts—this shows they are quite capable of tolerating their own evil and unwholesome conduct, and they are still some distance away from genuine cultivation.
Original text: 云何名为一切善法。谓若彼对治。若盖对治。若结对治。未生已生。应知如前。恶不善法。若时未生。恶不善法。先未和合。为令不生。发起希愿。我当令彼。一切一切。皆不复生。是名于诸未生恶不善法。为不生故生欲。
Explanation: What is called all wholesome dharmas? Wholesome dharmas are the antidotes to evil dharmas; being opposed to evil dharmas, they are dharmas that subdue evil dharmas, and are therefore called wholesome dharmas. For example, the antidotes to the hindrances of affliction, the antidotes to the fetters and bonds of affliction—once the antidotes arise, wholesome dharmas arise and evil dharmas cease, just as when the sun rises and drives out darkness, the darkness disappears. If evil dharmas have ceased, wholesome dharmas are no longer needed as antidotes; once the mind is pure, it is neither wholesome nor unwholesome. Even doing good is a conditioned dharma, still karma of birth and death; when the mind is pure, there is no karma, and one attains great tranquility and great nirvāṇa.
Using wholesome dharmas to counteract evil dharmas is precisely the practice of the four right efforts: making unarisen evil not arise, and making arisen evil cease. When the causal conditions for the arising of evil and unwholesome dharmas are not yet complete, in order to prevent evil and unwholesome dharmas from arising, one gives rise to aspiration and vows in the mind, hoping that evil and unwholesome dharmas will never arise again. For example, vowing never to be jealous again, never to steal again, never to speak falsely again, never to kill again, never to frame or harm others again, and so on. This is called, with regard to evil and unwholesome dharmas that have not yet arisen, giving rise to aspiration and desire in order to prevent their arising.
Original text: 若时已生。恶不善法。先已和合。为令断故。发起希愿。我当于彼。一切一切。皆不忍受。断灭除遣。是名于诸已生。恶不善法。为令断故生欲。
Explanation: If at this time the causes and conditions for the arising of evil and unwholesome dharmas have combined, and evil and unwholesome dharmas have already arisen, one gives rise to aspiration and vows in order to make them cease, vowing never again to tolerate any evil and unwholesome dharmas, resolving firmly to eradicate and dispel all evil and unwholesome dharmas, and to make the mind become wholesome. This is called, with regard to evil and unwholesome dharmas that have already arisen, giving rise to aspiration and desire in order to make them cease.
All the vows made above are wholesome vows; only a person who has awakened can make vows like this—awakening to the fact that one's own mind contains evil and afflictions, knowing the evil consequences and retributions of evil and unwholesome dharmas and that they obstruct liberation, and also being able to clearly distinguish what is wholesome and what is evil and unwholesome. If one cannot distinguish clearly, one cannot awaken to one's own mind; even if one has vows, they cannot be fulfilled. These vows arise spontaneously and consciously during the course of cultivation; they are a manifestation of cultivation that accords with the Dharma and bears fruit, the result of diligence. Diligence is diligence of the mind, not merely making a show on the surface of body and speech. Body and speech are like a cart, and the mind is like the driver; if you want the cart to go fast and steady, in the right direction, of course you must urge and spur the driver. Most beginners in Buddhism apply diligence on the level of body and speech, such as prostrating to the Buddha and reciting the Buddha's name, not yet knowing how to work on the mind; seasoned practitioners know to observe their own minds, monitor their own minds, and counteract their own minds, making the mind eradicate evil and increase goodness.
Original text: 又彼一切。恶不善法。或缘过去事生。或缘未来事生。或缘现在事生。如是彼法。或缘不现见境。或缘现见境。若缘过去未来事境。是名缘不现见境。若缘现在事境。是名缘现见境。
Explanation: All evil and unwholesome dharmas arise either conditioned on past events, or conditioned on future events, or conditioned on present events. Thus those dharmas are either conditioned on objects not presently visible, or conditioned on objects presently visible. If conditioned on the events and objects of the past and future, this is called being conditioned on objects not presently visible; if conditioned on the events and objects of the present, this is called being conditioned on objects presently visible.
Original text: 当知此中。于缘不现见境。恶不善法。其未生者。欲令不生。其已生者。欲令永断。自策自励。是名策励。于缘现见境。恶不善法。其未生者。欲令不生。其已生者。欲令永断。勇猛正勤。是名发勤精进。所以者何。要当坚固。自策自励。勇猛正勤。方能令彼。或不复生。或永断灭。
Explanation: As for evil and unwholesome dharmas conditioned on objects not presently visible: when they have not yet arisen, one must make them not arise; when they have already arisen, one must make them be forever eradicated. One spurs oneself on and encourages oneself—this is called exhortation and encouragement. As for evil and unwholesome dharmas conditioned on objects presently visible: when they have not yet arisen, one must make them not arise; when they have already arisen, one must make them be forever eradicated. Practicing with courageous right diligence—this is called arousing diligent effort. Why is this? Because only by firmly spurring oneself on and encouraging oneself, with courageous right diligence, can one make those dharmas either never arise again or be forever eradicated.
Original text: 又于下品中品诸缠。其未生者。欲令不生。其已生者。欲令永断。故自策励。于上品缠。其未生者。欲令不生。其已生者。欲令永断。发勤精进。又若行于过去境界。如是行时。不令烦恼缘彼生起。设复失念。暂时生起。而不忍受。速能断灭。除遣变吐。如缘过去。若行未来。当知亦尔。如是未生恶不善法。能令不生。生已能断。是名策励。
Explanation: Regarding the entanglements of affliction of the lower and middle grades: those that have not yet arisen must be made not to arise, and those that have already arisen must be made to be forever eradicated; therefore one spurs and encourages oneself. Regarding the entanglements of affliction of the higher grade: those that have not yet arisen must be made not to arise, and those that have already arisen must be made to be forever eliminated; therefore one arouses diligent effort.
If the mind engages with past objects, while so engaging, one should not let afflictions arise conditioned on those past objects. Even if mindfulness is lost and afflictions arise temporarily, one does not tolerate them, but quickly eradicates them, dispelling and expelling the afflictions. If the mind engages with future objects, one should treat it the same as engaging with past objects. In this way, evil and unwholesome dharmas that have not yet arisen can be made not to arise, and those that have arisen can be eradicated—this is called exhortation and encouragement.
Original text: 若行现在所缘境界。如是行时。不令烦恼缘彼生起。设复失念。暂时生起。而不忍受。速能断灭。除遣变吐。如是未生。恶不善法。令其不生。已经生起，生已能断。是名发勤精进。
Explanation: If the mind engages with objects presently visible, while moving among present objects, one does not let afflictions arise conditioned on present objects. If one carelessly loses mindfulness and afflictions arise temporarily, once discovered, one does not tolerate their continuation but swiftly eradicates them, dispelling and expelling those afflictions. In this way, evil and unwholesome dharmas that have not yet arisen are made not to arise, and those that have already arisen, once arisen, have their afflictions promptly eradicated—this is called arousing diligent effort.
If one can practice the four right efforts with the courageous diligence described above, spurring and encouraging oneself, afflictions will soon be dispelled; only after afflictions are dispelled and the mind is pure can one see the Path and attain liberation through wisdom. If one cannot yet awaken to the harm of the entanglements of affliction and lets afflictions run rampant, the calamity of saṃsāric suffering will not be removed, and there will be no way to see the Path and realize sagehood. From this we know: there is no such thing as realizing bodhi without eradicating afflictions.
Original text: 又或有恶不善法。唯由分别力生。非境界力。或有恶不善法。由分别力生。亦境界力。唯由分别力生。非境界力者。谓于住时。思惟过去未来境界。而生于彼。由思惟力生。亦境界力者。谓于行时。缘现在境界。而生于彼。当于尔时。决定亦有。非理分别。当知此中。恶不善法。唯由分别力生。非境界力者。彼若未生。能令不生。生已能断。是名策励。若由分别力生。亦境界力者。彼若未生。能令不生。生已能断。是名发勤精进。
Explanation: Some evil and unwholesome dharmas arise solely through the power of discrimination, not through the power of objects. Other evil and unwholesome dharmas arise through the power of discrimination and also through the power of objects. Those arising solely through the power of discrimination and not through the power of objects refer to when, while abiding, one deliberates on past and future objects, and evil and unwholesome dharmas arise from that. Those arising through the power of deliberation and also through the power of objects refer to when, while in activity, one takes present objects as condition and evil and unwholesome dharmas arise from that. At that time, there is certainly also non-accordant discrimination. Know that among these, evil and unwholesome dharmas that arise solely through the power of discrimination and not through the power of objects—if they have not yet arisen, one can make them not arise; once arisen, one can eradicate them—this is called exhortation and encouragement. If they arise through the power of discrimination and also through the power of objects—if they have not yet arisen, one can make them not arise; once arisen, one can eradicate them—this is called arousing diligent effort.
Evil and unwholesome dharmas that arise solely through the power of discrimination and not through the tainting power of objects refer to abiding in the present dharma while deliberating on past and future objects, whereby evil and unwholesome dharmas arise. Such evil and unwholesome dharmas are mainly produced by the afflictive habitual tendencies of the manas. Evil and unwholesome dharmas that arise not only through the power of discrimination but also through the tainting power of objects refer to when, while body, speech, and mind are active, evil and unwholesome dharmas arise conditioned on present objects. When body, speech, and mind are active, there is not only the discriminating power of the six consciousnesses, but also the tainting by present objects. Because at that time, not only do objects exert a driving force, there is certainly also non-accordant discrimination. These are evil and unwholesome dharmas jointly produced by the afflictive habitual tendencies of the manas and the tainting of present objects.
From this we know: for evil and unwholesome dharmas produced solely by the power of discrimination, not tainted by the power of objects, if they have not yet arisen, one can make them not arise; once arisen, one can make them cease—this is called exhortation and encouragement. For evil and unwholesome dharmas produced by the power of discrimination and also by the tainting power of objects, if they have not yet arisen, one can make them not arise; even after they arise, one can eradicate them—this is called arousing diligent effort.
Original text: 于其未生。一切善法。为令生故生欲者。谓于未得。未现在前。所有善法。为欲令得。令现在前。发心希愿。发起猛利。求获得欲。求现前欲。而现在前。是名于其未生一切善法。为令生故生欲。
Explanation: As for giving rise to desire for all wholesome dharmas that have not yet arisen, in order to make them arise: this means that for all wholesome dharmas not yet attained and not yet manifest, in order to attain them and make them manifest, one gives rise to aspiration and vows, arouses an intense desire seeking to obtain them and a desire seeking their manifestation, and finally brings the wholesome dharmas into manifestation. This is called, with regard to all wholesome dharmas not yet arisen, giving rise to desire in order to make them arise.
Original text: 于其已生。一切善法。为欲令住。令不忘失。令修圆满生欲者。谓已获得。已现在前。所有善法。是名已生善法。于此善法。已得不失。已得不退。依是说言。为欲令住。于此善法。明了现前。无闇钝性。依是说言。令不忘失。于此善法。已得现前。数数修习。成满究竟。依是说言。令修圆满。于此善法。发心希愿。发起猛利求。坚住欲求。不忘欲求。修满欲而现在前。是名于其已生一切善法。为欲令住。令不忘失。令修圆满生欲。
Explanation: For wholesome dharmas that have already arisen, one gives rise to aspiration and vows in order to make them abide firmly, to prevent their being forgotten or lost, and to bring their cultivation to completion. All wholesome dharmas already attained and already manifest are called arisen wholesome dharmas. That wholesome dharmas already attained are not lost and do not regress—based on this it is said, "wishing to make them abide." That these wholesome dharmas are clearly manifest in the mind, without dullness—based on this it is said, "making them not be forgotten or lost." That wholesome dharmas already attained and manifest are cultivated again and again until fulfillment and consummation—based on this it is said, "bringing their cultivation to completion." For these wholesome dharmas, one gives rise to aspiration and vows, arouses an intense seeking—desire for firm abiding, desire for non-forgetting, desire for complete cultivation—and brings them into manifestation. This is called, with regard to all wholesome dharmas that have already arisen, giving rise to desire in order to make them abide, to prevent their being forgotten or lost, and to bring their cultivation to completion.
For wholesome dharmas, one gives rise to aspiration, arouses an intense seeking mind, vows to attain and hold them, wishes to abide firmly within wholesome dharmas without regressing or forgetting, and hopes to cultivate them to completion. These desires and aspirations are called giving rise to desire for all wholesome dharmas that have already arisen—the desire arising in order to make them abide enduringly, to prevent their being forgotten or lost, and to cultivate them to completion.
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: Exhortation and encouragement is for the sake of making wholesome dharmas already attained manifest, appearing in one's bodily, verbal, and mental actions; therefore one courageously spurs and urges oneself on. Arousing diligent effort is for the sake of quickly attaining wholesome dharmas not yet attained; therefore one diligently strives. Exhortation and encouragement also refers to wholesome dharmas already arisen, wishing to make them abide firmly and not be forgotten. Arousing diligent effort also refers to wholesome dharmas already arisen, wishing to cultivate them quickly to completion; therefore one gives rise to a diligent and zealous mind.
Furthermore, regarding wholesome dharmas of the lower and middle grades: those not yet arisen should be made to arise, and those already arisen should be made to abide firmly without being forgotten—this is called exhortation and encouragement. Regarding wholesome dharmas of the higher grade: those not yet arisen should be made to arise, and those already arisen should be made to abide firmly and be cultivated to completion—this is called arousing 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 "spurring the mind" is this: if, while cultivating śamatha and single-pointedness, one is diligently applying skillful means—with regard to evil and unwholesome dharmas not yet arisen, to make them not arise; expounded at length, down to wholesome dharmas already arisen, wishing to make them abide, not be forgotten or lost, and be cultivated to completion—due to these causes and conditions, if one finds one's mind extremely sunken and lax within, or fears it may become so, having observed this, one then takes up one kind of pure and sublime uplifting object, earnestly spurs and encourages oneself, and gladdens the mind. This is called spurring the mind. What is sustaining the mind? While cultivating the uplifting object, if one finds one's mind agitated and restless, or fears it may become so, having observed this, one then again gathers the mind inwardly, gently collecting it, and cultivates śamatha. This is called sustaining the mind.
The spurring of the mind spoken of here means that when cultivating meditative concentration, if one finds the mind dull and unclear, one should cultivate contemplative practice (vipaśyanā-caryā) as an antidote, lifting the mind and focusing it on the dharma being contemplated, so that the mind is no longer dull or restless. There are many dharmas to contemplate; one may select one that is the same as or similar to what one is currently cultivating, and focus attention on that dharma. The clearer and more definite the object of contemplation, the more sublime and excellent it is, the more it arouses interest and attracts one's attention; one's energy will flourish, driving away dullness and torpor. While cultivating contemplation, if one finds one's attention insufficiently focused and the mind scattered, one should stop cultivating contemplation and let the mind rest still on one object; after the mind has settled, continue cultivating contemplation.
In cultivating meditative concentration and wisdom, śamatha and vipaśyanā, one should not exclusively cultivate concentration and śamatha, nor exclusively cultivate wisdom and vipaśyanā; one must make choices according to the state of one's own mind. Cultivation requires the equal cultivation of Samādhi and Prajñā, the paired operation of śamatha and vipaśyanā. If one finds concentration excessive and the mind sinking, one should raise mindfulness and cultivate more vipaśyanā; if one finds the mind unable to become single-pointed and deep, one should cultivate more śamatha. One must ensure there is vipaśyanā within śamatha, and vipaśyanā within concentration; lacking either one, no good fruit can be attained.
Original text: 如是四种。亦名正胜。谓于黑品诸法。其未生者。为令不生。其已生者。为令断灭。生欲策励。发勤精进。策心持心。是二正胜。于白品诸法。其未生者。为欲令生。如前黑品广说。应知是二正胜。
Explanation: These four practices are also called the four right victories. Regarding the black-grade dharmas of affliction: for those not yet arisen, to make them not arise; for those already arisen, to make them cease—one gives rise to desire and exhortation, arouses diligent effort, spurs the mind and sustains the mind; these are two right victories. Regarding the white-grade wholesome dharmas: for those not yet arisen, to make them arise; as expounded at length above for the black grade, for those already arisen, to make them abide and reach completion—one gives rise to aspiration and exhortation, arouses the mind to diligent practice, spurs the mind and sustains the mind; these are also two right victories.
"Diligence" means zealous effort; "victory" means the mind prevailing, and also means diligence. "Right" means the direction and method are correct and without error; striving diligently in the correct direction is right effort, constantly advancing toward the goal. Conversely, striving diligently in an incorrect direction is wrong effort—the more diligent one is, the farther one strays from the goal. Many people studying and practicing Buddhism engage in wrong effort: not understanding the goal of cultivation, nor the principles of cultivation, they merely apply effort blindly; they may be courageous, but they lack wisdom.
Original text: 如是四种。亦名正断。一名律仪断。谓于已生。恶不善法。为令断故。生欲策励。乃至广说。二名断断。谓于未生。恶不善法。为不生故。生欲策励。乃至广说。由于已生。恶不善事。应修律仪。令其断灭。不应忍受。由是因缘。名律仪断。于其未生。恶不善事。为欲令彼。不现行断。为欲令彼。不现前断。为断故断。故名断断。
Explanation: These four right victories are also called the four right eliminations. The first is the elimination of discipline (saṃvara): with regard to evil and unwholesome dharmas that have already arisen, in order to make them cease, one gives rise to desire and exhortation, expounded at length. The second is the elimination of elimination: with regard to evil and unwholesome dharmas not yet arisen, in order to prevent their arising, one gives rise to desire and exhortation, expounded at length. Because for evil and unwholesome deeds that have already arisen, one should cultivate discipline of body, speech, and mind to make them cease, and should not tolerate them—by this cause and condition it is called the elimination of discipline. For evil and unwholesome deeds not yet arisen, in order to make them not become active and thus be eliminated, in order to make them not manifest and thus be eliminated—one eliminates for the sake of elimination; therefore it is called the elimination of elimination.
Original text: 三名修断。谓于未生一切善法。为令生故。广说乃至。策心持心。由于善法。数修数习。先所未得。能令现前。能有所断。故名修断。四名防护断。谓于已生。一切善法。为欲令住。广说乃至。策心持心。由于已得。已现在前。诸善法中。远离放逸。修不放逸。能令善法。住不忘失。修习圆满。防护已生。所有善法。能有所断故。名防护断。
Explanation: The third is the elimination of cultivation: with regard to wholesome dharmas not yet arisen, in order to make them arise, one spurs the mind and sustains the mind, expounded at length. Because wholesome dharmas are cultivated and practiced repeatedly, wholesome dharmas not previously attained can be made manifest, and evil and unwholesome dharmas can be somewhat eliminated—therefore it is called the elimination of cultivation. The fourth is the elimination of protection: with regard to all wholesome dharmas already arisen, in order to make them abide firmly, one constantly spurs the mind and sustains the mind, expounded at length. Because among all wholesome dharmas already attained and already manifest, the mind can depart from heedlessness and cultivate non-heedfulness, making wholesome dharmas abide without being forgotten or lost, and their cultivation reaches completion, protection arises. Because all wholesome dharmas can eliminate evil and unwholesome dharmas, it is called the elimination of protection (of evil and unwholesome dharmas).
Protection means guarding against the appearance of evil and unwholesome dharmas. Only when there are wholesome dharmas in the mind can evil and unwholesome dharmas be eliminated and not appear; since wholesome and unwholesome cannot appear simultaneously, wholesome dharmas serve a protective function. Once wholesome dharmas are firm, one will no longer commit evil and unwholesome karma—this is the result of long-term cultivation of wholesome dharmas. The four right efforts belong to the auxiliary practices cultivated at the very beginning and are a necessary condition for seeing the Path. Therefore, one who sees the Path must have eradicated the corresponding coarse and heavy afflictions; the wholesome dharmas in the mind should be firm, and evil and unwholesome dharmas will not easily manifest.
If one has completed the four right efforts but has not yet seen the Path before death, because the mind has changed, the evil retributions experienced in future lives will also be very light. However, this does not guarantee that wholesome dharmas will not regress or that evil and unwholesome dharmas will not reappear. Because of karmic conditions, one may inevitably be tainted by evil environments; yet because there is a foundation of wholesome dharmas, upon encountering wholesome conditions again, wholesome dharmas will still arise easily, and cultivating wholesome dharmas will be swift. Only after seeing the Path can wholesome dharmas be maintained, and they will continuously grow firmer and increase, continuously reaching completion.
Original text: 如是广辨。四正断已。复云何知。此中略义。谓为显示。于黑白品。舍取事中。增上意乐圆满。及加行圆满。是故宣说。四种正断。当知此中。由生欲故。增上意乐圆满。由自策励。发勤精进。策心持心故。加行圆满。
Explanation: Having extensively analyzed the four right eliminations, how is one to know the essential meaning herein? The essential meaning of the four right eliminations is to demonstrate that, in the process of abandoning and taking up among the black and white grades of wholesome and unwholesome dharmas, the intensified aspiration has reached completion, and the preparatory practices of eradicating evil and increasing goodness have also reached completion; therefore the four right eliminations are proclaimed. You should know that in the practice of the four right eliminations, because the desire to eradicate evil and increase goodness has arisen in the mind, the intensified aspiration is complete; because the mind can spur and encourage itself, then give rise to zealous diligence, constantly spurring the mind and sustaining the mind, the preparatory practices are complete.
Before reaching the four right eliminations, in the practice of the four right efforts, one has not yet given rise to a strong desire, so the intensified aspiration is not yet complete and the four right eliminations do not appear; the self-exhortation and self-encouragement are not yet strong enough, and the force of spurring and driving the mind is not yet great enough, so the four right eliminations do not appear. Only when the aspiration and exhortation are both complete and fully present do the four right eliminations appear; at that point, the four right efforts have been fully cultivated.
Original text: 修瑜伽师。唯有尔所。正应作事。谓为断灭。所应断事。及为获得。所应得事。先当生起。希愿乐欲。为断诸缠。复应时时。正勤修习。止举舍相。为断诸缠。及随眠故。更应修集。对治善法。为现如是。一切所作。说四正胜。及四正断。是名略义。
Explanation: For a yogi practicing yoga, only these dharmas are what he should cultivate. In order to eradicate those things that should be eradicated, and to attain those things that should be attained, one should first give rise to aspiration, intention, and joyful desire. In order to eradicate the various entanglements of affliction, one should also at all times diligently cultivate with right effort the marks of śamatha (meditative concentration), uplifting (encouraging the mind), and letting go (abandoning evil and unwholesome dharmas). In order to eradicate the various entanglements of affliction and the latent tendencies (anuśaya), one should further accumulate wholesome dharmas as antidotes. In order to manifest all these things that should be done, the four right victories and the four right eliminations are proclaimed—this is the essential meaning of the four right eliminations.
Some people are unwilling to cultivate these dharmas of the four right efforts, disparaging them, considering them very basic, a Hīnayāna dharma, not worth spending time on, believing it would be better to devote all their energy to steeping themselves in Mahāyāna dharma. But if the four right efforts are not cultivated, the mind will not turn wholesome, virtue will not be complete, and virtue will not be commensurate; then the Mahāyāna dharma cannot be realized. All that steeping will in the end be mere theory. Theory, under certain causal conditions, can be forgotten and lost; even if not forgotten, theory is after all just theory, with little practical value. At death one falls due to evil and unwholesome dharmas—mere theory cannot save one's life.
