Observing the Five Aggregates to Cut Through the View of Self (Part 2)
Chapter 9: Yogācārabhūmi-śāstra, Volume 29 (The Four Right Efforts)
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 the 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 bliss 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 worldly dharmas of the five aggregates (pañca-skandha) as self; now one knows there is no self. Having set the inverted views upright, the mind no longer inverts.
After cultivating the four foundations of mindfulness, one can thoroughly understand what wholesome dharmas are and what unwholesome dharmas are, and from then on, without interruption, one enters the cultivation of the four right efforts. One can make those evil, unwholesome dharmas that have not yet arisen no longer arise; one can make those evil, unwholesome dharmas that have already arisen be eradicated; toward wholesome dharmas that have not yet arisen, one can bring about their arising; toward those wholesome dharmas that have already arisen, one maintains them, so that they are never forgotten or lost. Expounded at length, it is as stated 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, unwholesome dharmas? Evil, unwholesome dharmas are bodily karma, verbal karma, and mental karma entangled and defiled by craving/desire (kāma), 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 bodily, verbal, and mental evil, unwholesome karma has not yet combined and has not yet manifested, it is said to be not yet arisen; if the bodily, verbal, and mental evil, unwholesome karma has already combined and arisen, and the evil, unwholesome actions have already appeared, it is called evil, unwholesome actions that have already arisen.
"Combination" refers to afflictions combining with conditions: when afflictions encounter conditions, evil, unwholesome karmic actions appear; when afflictions do not encounter conditions, the afflictions merely lie dormant, and evil, 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 encompass 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, 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 "normal phenomena" that everyone considers normal 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, 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 or remorse in their minds—this shows they are quite capable of tolerating their own evil, unwholesome behaviors, 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, opposite to evil dharmas; dharmas that subdue evil dharmas are called wholesome dharmas. For example, the antidotes to the hindrances of affliction, the antidotes to the knots of affliction—after applying the antidotes, wholesome dharmas arise and evil dharmas cease, just as when the sun rises and drives away darkness, the darkness disappears. If evil dharmas have ceased, wholesome dharmas need no longer be used as antidotes; once the mind is pure, it is neither unwholesome nor wholesome. Even doing good is a conditioned dharma and is karma of birth-and-death; when the mind is pure, there is no karma, and one attains great tranquility (praśama) and great nirvāṇa.
Using wholesome dharmas to counteract evil dharmas is the cultivation of the four right efforts: making unarisen evil not arise, and making arisen evil cease. When the causal conditions for the arising of evil, unwholesome dharmas are not yet complete, in order to prevent evil, unwholesome dharmas from arising, one will give rise to aspiration and vows in the mind, hoping that evil, unwholesome dharmas will not 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, 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, unwholesome dharmas have combined, and evil, unwholesome dharmas have already arisen, one gives rise to aspiration and vows in order to make them cease, hoping never again to tolerate any evil, unwholesome dharmas, resolving firmly to eradicate and dispel all evil, unwholesome dharmas, and to make the mind become wholesome. This is called, with regard to evil, 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 has evil and afflictions, knowing the evil consequences and retributions of evil, unwholesome dharmas and that they obstruct liberation, and also clearly distinguishing 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, one cannot fulfill them or bring them to completion. These vows arise spontaneously and consciously during the course of cultivation; they are a manifestation of cultivation that accords with the Dharma and is effective, and are 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 recollecting the Buddha (buddhānusmṛti), and do not yet know 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, unwholesome dharmas arise either conditioned upon past events, or conditioned upon future events, or conditioned upon present events. Thus those dharmas are either conditioned upon objects not presently visible, or conditioned upon objects presently visible. If conditioned upon the events and objects of the past and future, it is called being conditioned upon objects not presently visible; if conditioned upon the events and objects of the present, it is called being conditioned upon 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, unwholesome dharmas conditioned upon objects not presently visible: when they have not yet arisen, one must resolve to make them not arise; when they have already arisen, one must resolve to make them forever cease. One spurs oneself on and encourages oneself—this is called exhortation and encouragement. As for evil, unwholesome dharmas conditioned upon objects presently visible: when they have not yet arisen, one must resolve to make them not arise; when they have already arisen, one must resolve to make them forever cease. One cultivates with courageous right effort—this is called arousing diligent effort. Why is this so? Because only by firmly spurring and encouraging oneself, with courageous right effort, can one make those dharmas either no longer arise 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: Toward the entanglements (kaśāya) of afflictions of the low and middling grades: those not yet arisen must be made not to arise, and those already arisen must be made to be forever eradicated; therefore one spurs and encourages oneself. Toward the entanglements of afflictions of the highest grade: those not yet arisen must be made not to arise, and those already arisen must be made to be forever eradicated; therefore one arouses diligent effort.
If the mind engages with past objects, while so engaging, one should not let afflictions arise conditioned upon those past objects. Suppose one loses mindfulness and afflictions temporarily arise—once discovered, one no longer tolerates their continuation, and can swiftly eradicate them, dispelling and expelling the afflictions. If the mind engages with future objects, one should treat it in the same way as engaging with past objects. In this way, evil, unwholesome dharmas that have not yet arisen can be made not to arise, and those already 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 upon present objects. Suppose one carelessly loses mindfulness and afflictions temporarily arise—once discovered, one does not tolerate their continuation, swiftly eradicating them, dispelling and expelling those afflictions. In this way, evil, unwholesome dharmas that have not yet arisen are made not to arise, and those already arisen, once arisen, are promptly eradicated—this is called arousing diligent effort.
If one can cultivate the four right efforts with such courageous diligence as described above, spurring and encouraging oneself, the afflictions will soon be dispelled; only after the afflictions are dispelled and the mind is pure can one see the Path and attain liberation through wisdom. If one cannot awaken to the harm of the entanglements of affliction and lets the afflictions run rampant, the calamity of cycling through the suffering of saṃsāra 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, unwholesome dharmas arise solely from the power of discrimination, not from the power of objects. The power of discrimination is the discriminating nature of the mind consciousness, and is also the result of following the habitual tendencies of the manas; it is not influenced by presently manifest six sense-objects, and the objects lack the power to push evil, unwholesome dharmas into arising, because the inherent habitual tendencies of the manas are powerful. Some evil, unwholesome dharmas arise not only from the discriminating power of the mind consciousness but also from the power of the influence of the six sense-objects.
Evil, unwholesome dharmas produced solely by the power of discrimination and not by the influence of objects refer to dwelling in the present dharma while deliberating (manasikāra/manana) upon past and future objects, whereby evil, unwholesome dharmas arise. Such evil, unwholesome dharmas are mainly produced by the afflictive habitual tendencies of the manas. Evil, unwholesome dharmas produced not only by the power of discrimination but also by the influence of objects refer to evil, unwholesome dharmas arising conditioned upon present objects while bodily, verbal, and mental actions are in motion. When bodily, verbal, and mental actions are in motion, there is not only the discriminating power of the six consciousnesses but also the influence of presently manifest objects. Because at that time, not only do objects exert a pushing force, there is certainly also non-accordance-with-reason discrimination. These are evil, unwholesome dharmas jointly produced by the afflictive habitual tendencies of the manas and the influence of presently manifest objects.
From this we know: for evil, unwholesome dharmas produced solely by the power of discrimination and not influenced by the power of objects, if they have not yet arisen, they can be made not to arise; after arising, they can be eradicated—this is called exhortation and encouragement. For evil, unwholesome dharmas produced by the power of discrimination and also by the power of the influence of objects, if they have not yet arisen, they can be made not to arise; even after arising, they can be eradicated—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: With regard to all wholesome dharmas that have not yet arisen, giving rise to aspiration and desire for the sake of making them arise means: toward all wholesome dharmas not yet attained and not yet manifest, in order to attain them and make them manifest before one, one gives rise to aspiration and vows, generates intense desire seeking to obtain them and desire seeking their manifestation, and finally brings the wholesome dharmas to appear before oneself. This is called, with regard to all wholesome dharmas not yet arisen, giving rise to desire for the sake of making 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: With regard to wholesome dharmas that have already arisen, one gives rise to aspiration and desire in order to make the wholesome dharmas abide firmly, to avoid forgetting or losing them, and to bring their cultivation to completion. All wholesome dharmas already attained and already manifest are called wholesome dharmas that have arisen. That wholesome dharmas already attained are not lost and do not regress is the basis for saying "wishing to make them abide." That these wholesome dharmas are clearly manifest, without dullness or obscurity, is the basis for saying "making them not be forgotten or lost." That these wholesome dharmas, already attained and manifest, are cultivated again and again until fulfillment and consummation is the basis for saying "bringing their cultivation to completion."
Toward these wholesome dharmas, one gives rise to aspiration, generates an intense mind of seeking, vows to attain and hold them, and wishes to abide firmly within the wholesome dharmas without regressing or forgetting, hoping to cultivate the wholesome dharmas to completion. These desires and aspirations are called giving rise to desire toward all wholesome dharmas that have already arisen—the desire arising in order to make them abide and endure forever, to avoid forgetting or losing the wholesome dharmas, and to cultivate the wholesome dharmas 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 are for the sake of making wholesome dharmas already attained manifest before one, appearing in 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 refer to, toward wholesome dharmas already arisen, wishing to make them abide firmly and lastingly and not be forgotten. Arousing diligent effort also refers to, toward wholesome dharmas already arisen, making them quickly cultivated to completion; therefore one gives rise to a mind of diligent effort.
Furthermore, toward wholesome dharmas of the low and middling grades: those not yet arisen are made to arise, and those already arisen are made to abide firmly and not be forgotten—this is called exhortation and encouragement. Toward wholesome dharmas of the highest grade: those not yet arisen are made to arise, and those already arisen are made to abide 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" means: if, while cultivating śamatha and single-pointedness on one object, one is diligently applying skillful means—toward evil, unwholesome dharmas not yet arisen, to make them not arise; expounded at length, down to toward all 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 within has become extremely sluggish and depressed, or fears becoming so, then one should at that time take up some kind of pure and sublime uplifting object, earnestly spur and encourage oneself, and gladden and delight the mind. This is called spurring the mind. What is called "sustaining the mind"? While cultivating the uplifting object, if one finds one's mind agitated and restless, or fears it will become so, then one again gathers the mind inwardly, gently collecting it, and cultivates śamatha. This is called sustaining the mind.
The "spurring the mind" spoken of here means: when cultivating meditative concentration (samādhi), 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 contemplated dharma, 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 obscurity. While cultivating contemplation, if one finds one's attention is insufficiently focused and the mind is 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 cultivate concentration and stillness exclusively, nor wisdom and contemplation exclusively; one must choose 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 is excessive and the mind is sinking, one should raise mindfulness and cultivate more contemplation; if one finds one's mind cannot become single-pointed and deep, one should cultivate more śamatha. One must ensure there is contemplation within stillness and stillness 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 methods of cultivation are also called the four right strivings. Toward the dark-side dharmas of affliction: those not yet arisen, in order to make them not arise, and those already arisen, in order 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 strivings. Toward the white-side wholesome dharmas: those not yet arisen, in order to make them arise, and those already arisen, in order to make them abide and reach completion—as expounded at length above for the dark side—one gives rise to aspiration and exhortation, arouses the mind to diligent cultivation, spurs the mind and sustains the mind; these are also two right strivings.
"Diligence" means diligent striving; "striving" means the mind excelling, and also means diligence; "right" means the direction and method are correct and without error. Striving diligently in the correct direction is right effort (samyag-vyāyāma), 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: they do not understand the goal of cultivation, nor the principles of cultivation, but simply apply effort blindly; they may be courageous, but they lack wisdom far too much.
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 strivings are also called the four right eliminations. The first is the elimination of discipline (saṃvara): toward evil, 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: toward evil, unwholesome dharmas not yet arisen, in order to prevent their arising, one gives rise to desire and exhortation, expounded at length. Because toward evil, unwholesome deeds that have already arisen, one should cultivate the discipline of body, speech, and mind to make them cease, and should not tolerate them—one does not let them arise and grow—for this reason it is called the elimination of discipline. Toward evil, 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 eliminating; 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: toward wholesome dharmas not yet arisen, in order to make them arise, one spurs the mind and sustains the mind, expounded at length. Because the wholesome dharmas are cultivated and practiced repeatedly, wholesome dharmas not previously attained can be made manifest, and evil, unwholesome dharmas can be thereby eliminated—therefore it is called the elimination of cultivation. The fourth is the elimination of protection: toward 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 the wholesome dharmas already attained and already manifest, the mind can depart from heedlessness and cultivate non-heedfulness, making the wholesome dharmas abide without being forgotten or lost, and their cultivation reaches completion, protection arises. Because all the wholesome dharmas can eliminate evil, unwholesome dharmas, it is called the elimination of protection (of evil, unwholesome dharmas).
Protection means guarding against the appearance of evil, unwholesome dharmas. Only when there are wholesome dharmas in the mind can evil, unwholesome dharmas be eliminated and not appear; since wholesome and unwholesome cannot appear simultaneously, wholesome dharmas serve a protective function. Once the wholesome dharmas are firm, one will no longer commit evil, 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 (dausthulya) afflictions; the wholesome dharmas in the mind should be firm, and evil, unwholesome dharmas will not easily manifest.
If one has completed the cultivation of the four right efforts but has not yet seen the Path before the end of this life, because the mind has changed, the evil retributions experienced in future lives will also be very light. However, there is no guarantee that the wholesome dharmas will not regress or that evil, unwholesome dharmas will not reappear. Because of karmic conditions, one may inevitably be influenced by evil environments; yet because there is a foundation of wholesome dharmas, upon encountering wholesome conditions again, the wholesome dharmas will still arise easily, and cultivating wholesome dharmas will be swift. Only after seeing the Path can the wholesome dharmas be maintained, and they will continuously become firmer and grow, 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: After thus extensively expounding 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 relinquishing and taking up among the dark and white sides of wholesome and unwholesome dharmas, the intensified aspiration is fulfilled and the preparatory practices are also fulfilled; therefore the four right eliminations are proclaimed. You should know that in the course of cultivating the four right eliminations, because the desire to eradicate evil and increase goodness has already arisen in the mind, the intensified aspiration is fulfilled; and because one's own mind can spur and encourage itself, then give rise to a mind of diligent effort, constantly spurring the mind and sustaining the mind, the preparatory practices are fulfilled.
Before reaching the four right eliminations, in the cultivation of the four right efforts, a strong desire has not yet arisen, so the intensified aspiration is not yet fulfilled and the four right eliminations do not appear; the exhortation and encouragement of oneself 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 fully complete do the four right eliminations appear—at that point, the cultivation of the four right efforts is finished.
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 engaged in cultivation, only these dharmas are what he should properly do: in order to eradicate the things that should be eradicated and to attain the things that should be attained, he should first give rise to aspiration, intention, and joyful desire. In order to eradicate the entanglements of affliction, he should also at all times diligently cultivate with right effort the marks of śamatha (meditative concentration), the uplifting mark (spurring on one's own mind), and the mark of relinquishment (relinquishing evil, unwholesome dharmas). In order to eradicate the entanglements of affliction and the latent tendencies (anuśaya), he should further accumulate wholesome antidotal dharmas. In order to manifest all of these things that should be done, the four right strivings and the four right eliminations are proclaimed—this is the essential meaning.
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 best to devote all their energy to steeping themselves in Mahāyāna teachings. But if the four right efforts are not cultivated, the mind does not turn wholesome, virtue is not complete, and virtue is not 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, unwholesome dharmas—mere theory cannot save one's life.
