Chapter Nine: The Yogācārabhūmi-śāstra, Volume Twenty-Nine (The Four Right Efforts)

Original Text: Thus, through repeated cultivation of the four applications of mindfulness, one has already been able to eliminate the coarsest perversions. One has already been able to discern wholesome and unwholesome dharmas. Immediately thereafter, regarding all unarisen unwholesome dharmas, for the sake of preventing their arising; regarding all arisen unwholesome dharmas, for the sake of causing them to cease; regarding all unarisen wholesome dharmas, for the sake of causing them to arise; regarding all arisen wholesome dharmas, for the sake of causing them to abide, causing them not to be forgotten—expounded extensively as before—one even attains the mastery and sustaining of the mind.

Explanation: Due to the cultivation and contemplation of the four applications of mindfulness, the coarsest perversions in the mind are eliminated. Previously, one took the body as self, perceived it as pure, and clung to it; now one knows the body is impure and without self. Previously, one took 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 took the aggregates and worldly dharmas as self; now one knows there is no self. Having corrected the perverted views, the mind is no longer inverted.

After cultivating the four applications of mindfulness, one is able to discern what constitutes wholesome dharmas and what constitutes unwholesome dharmas. From then on, without interruption, one enters the cultivation of the four right efforts. One is able to prevent those unarisen unwholesome dharmas from arising; one is able to cause those arisen unwholesome dharmas to cease; regarding unarisen wholesome dharmas, one is able to cause them to arise; regarding arisen wholesome dharmas, one is able to maintain them, causing them never to be forgotten. Expanding on this as explained previously, during the cultivation of the four right efforts, one is able to gather and sustain the mind.

Original Text: What is called unwholesome dharmas? They refer to bodily, verbal, and mental actions defiled by the fetter of desire. These are included within unwholesome bodily, verbal, and mental conduct, as well as all the afflictions that give rise to them. If they have not yet coalesced and have not yet arisen in the present, they are said to be unarisen. If they have already coalesced and have already arisen in the present, they are said to be arisen.

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

Coalescence refers to afflictions meeting with conditions; when afflictions encounter conditions, unwholesome conduct appears. If afflictions do not encounter conditions, the afflictions merely lie dormant, and unwholesome conduct does not appear. Unwholesome actions (惡業) and unwholesome actions (不善業) are slightly different, differing in the degree of heaviness of the afflictions. Unwholesome conduct (惡行) indicates afflictions that are heavier and coarser; unwholesome conduct (不善行) indicates afflictions that are lighter, intermediate between unwholesome and wholesome. Unwholesome conduct (不善行) encompasses a broader scope; unwholesome actions (惡行) are behaviors that are difficult for others to endure. This unwholesome affliction is relatively coarse and heavy, manifesting more obviously; it should not occur, hence it is difficult for oneself and others to tolerate. Unwholesome afflictions (不善煩惱) are slightly lighter; they occur frequently for everyone, and people have a certain tolerance for them.

Sentient beings have many unwholesome dharmas and few wholesome dharmas; therefore, they all consider the unwholesome to be normal. Yet sentient beings do not realize that what everyone considers normal phenomena are actually abnormal and should not occur. People taking the unwholesome as normal indicates that sentient beings all possess unwholesome dharmas; their minds are impure. The more one tolerates unwholesome dharmas, the fewer wholesome dharmas exist in the mind. The tolerance of sentient beings is entirely different from the tolerance 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 engage in unwholesome bodily, verbal, or mental conduct, if you point it out to them, they become displeased and lack shame. This indicates they are very tolerant of their own unwholesome conduct, showing they still have some distance to go in their practice.

Original Text: What is called all wholesome dharmas? They refer to those that counteract [unwholesome dharmas], counteract the hindrances, and counteract the fetters—whether unarisen or arisen—as should be understood similarly to the unwholesome dharmas explained before. At the time when unarisen unwholesome dharmas have not yet coalesced, one arouses the aspiration: "I shall cause all of them never to arise again." This is called arousing the aspiration for the sake of preventing the arising of unarisen unwholesome dharmas.

Explanation: What is called all wholesome dharmas? Wholesome dharmas counteract unwholesome dharmas; they are the opposite of unwholesome dharmas and are the dharmas that subdue unwholesome dharmas, hence they are called wholesome dharmas. For example, counteracting the hindrances of afflictions, counteracting the fetters of afflictions—after counteracting, wholesome dharmas arise and unwholesome dharmas cease, just as the rising sun dispels darkness, causing the darkness to vanish. If unwholesome dharmas disappear, there is no further need to counteract them with wholesome dharmas. After the mind becomes pure, it is neither unwholesome nor wholesome. Performing wholesome actions is still conditioned activity, still karmic activity leading to 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 cultivation of the four right efforts: preventing the unarisen from arising and eliminating the arisen. When the causes and conditions for the arising of unwholesome dharmas have not yet been assembled, in order to prevent them from 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 speak falsely again, never to kill again, never to harm others again, and so forth. This is called arousing aspiration and desire for the sake of preventing unarisen unwholesome dharmas from arising.

Original Text: At the time when arisen unwholesome dharmas have already coalesced, for the sake of causing them to cease, one arouses the aspiration: "I shall not endure any of them; I shall cut off, destroy, and eliminate them all." This is called arousing the aspiration for the sake of causing the cessation 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 for the sake of causing the unwholesome dharmas to cease, resolving never to endure any unwholesome dharmas again, determined to cut off and eliminate all unwholesome dharmas, transforming the mind to become wholesome. This is called arousing aspiration and desire for the sake of causing the cessation of arisen unwholesome dharmas.

The aspirations mentioned above are all wholesome aspirations. Only an awakened person can make such aspirations. An awakened person recognizes the afflictions and unwholesomeness in their own mind, knows the evil consequences and retributions of unwholesome dharmas, understands that they obstruct liberation, and can clearly distinguish what is wholesome and what is unwholesome. If one cannot distinguish clearly, one cannot awaken to one's own mind; even with aspirations, one cannot fulfill them or bring them to completion. These aspirations arise spontaneously and consciously during the practice; they are an indication that the practice is proceeding correctly and effectively, the result of diligence. Diligence is diligence of the mind, not merely superficial effort on the level of body and speech. Body and speech are like a cart; the mind is like the cart driver. If one wants the cart to move swiftly and steadily in the correct direction, one must urge and spur the driver. Most beginners in Buddhism diligently apply effort on the level of body and speech, such as prostrating or reciting Buddha's name, but do not yet know how to apply effort on the level of the mind. Experienced practitioners know to observe their own mind, monitor their own mind, counteract their own mind, and cause the mind to abandon the unwholesome and increase the wholesome.

Original Text: Furthermore, all those unwholesome dharmas either arise conditioned by past objects, or conditioned by future objects, or conditioned by present objects. Thus, those dharmas are either conditioned by objects not presently perceived or conditioned by objects presently perceived. If conditioned by objects of the past or future, this is called conditioned by objects not presently perceived. If conditioned by objects of the present, this is called conditioned by objects presently perceived.

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 objects not presently perceived or conditioned by objects presently perceived. If conditioned by objects of the past or future, it is called conditioned by objects not presently perceived. If conditioned by objects presently appearing, it is called conditioned by objects presently perceived.

Original Text: It should be understood that herein, regarding unwholesome dharmas conditioned by objects not presently perceived: for those unarisen, one desires to prevent their arising; for those arisen, one desires to cause their permanent cessation—through self-urging and self-exhortation. This is called exertion. Regarding unwholesome dharmas conditioned by objects presently perceived: for those unarisen, one desires to prevent their arising; for those arisen, one desires to cause their permanent cessation—through vigorous right effort. This is called arousing diligence. Why is this? Only by firmly urging and exhorting oneself, vigorously exerting right effort, can one cause them either not to arise again or to be permanently cut off and cease.

Explanation: Regarding unwholesome dharmas conditioned by objects not presently perceived, if they have not yet arisen, one must strive to prevent them from arising. If they have already arisen, one must strive to cause them to cease permanently, thereby urging and encouraging oneself. This is called exertion. Regarding unwholesome dharmas conditioned by objects presently perceived, if they have not yet arisen, one must strive to prevent them from arising. If they have already arisen, one must strive to cause them to cease permanently. Practicing vigorously in this way is called arousing diligence. Why is such diligence necessary? It is because only by firmly urging and encouraging oneself, diligently exerting effort, can one cause unwholesome dharmas either not to arise again or to be permanently cut off and cease to appear.

Original Text: Furthermore, regarding inferior and middling grades of fetters: for those unarisen, one desires to prevent their arising; for those arisen, one desires to cause their permanent cessation—hence self-exhortation. Regarding superior grades of fetters: for those unarisen, one desires to prevent their arising; for those arisen, one desires to cause their permanent cessation—arousing diligence. Furthermore, if acting regarding past objects, while so acting, 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 cuts them off, eliminates, expels, and vomits them out. As with the past, so too with the future—it should be understood to be the same. Thus, preventing unarisen unwholesome dharmas from arising and eliminating arisen ones—this is called exertion.

Explanation: Regarding inferior and middling grades of all fetters, if they have not yet arisen, one must strive to prevent them from arising. For those already arisen, one must strive to cause them to cease permanently; therefore, one urges oneself. Regarding superior grades of fetters, if they have not yet arisen, one must strive to prevent them from arising. If they have already arisen, one must strive to permanently eliminate them; thus, one arouses diligence.

If the mind is directed towards past objects, while directing the mind towards past objects, one should not allow afflictions to arise conditioned by those objects. If, due to loss of mindfulness, afflictions temporarily arise, and once one discovers their arising, one no longer tolerates their continuation but swiftly eliminates them, expelling and eradicating the afflictions. If the mind is directed towards future objects, one should treat them similarly to past objects. Preventing unarisen unwholesome dharmas from arising and swiftly eliminating arisen ones—this is called exertion.

Original Text: If acting regarding presently perceived objects, while so acting, 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 cuts them off, eliminates, expels, and vomits them out. Thus, preventing unarisen unwholesome dharmas from arising and eliminating arisen ones—this is called arousing diligence.

Explanation: If the mind is directed towards presently perceived objects, while operating within present objects, one does not allow afflictions to arise conditioned by present objects. If, due to carelessness, one loses right mindfulness and afflictions temporarily arise, once discovered, one does not tolerate their continuation but swiftly cuts them off, expelling and eradicating the afflictions. Preventing unarisen unwholesome dharmas from arising and causing the afflictions of arisen unwholesome dharmas to cease immediately after arising—this is called arousing diligence.

By diligently cultivating the four right efforts as described above, urging 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 the fetters of afflictions 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 sainthood. From this, it is understood that without cutting off 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 due to the force of objects. Some unwholesome dharmas arise due to the force of discrimination and also due to the force of objects. Those that arise solely due to the force of discrimination, not due to 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 that arise due to the force of discrimination and also due to the force of objects refer to those arising while acting, conditioned by present objects. At that time, there is definitely also irrational discrimination. It should be understood that herein, unwholesome dharmas arising solely due to the force of discrimination, not due to the force of objects: if unarisen, one can prevent them from arising; if arisen, one can eliminate them—this is called exertion. Those arising due to the force of discrimination and also due to the force of objects: if unarisen, one can prevent them from arising; if arisen, one can eliminate them—this is called arousing diligence.

Explanation: Some unwholesome dharmas arise solely due to the force of discrimination, not due to the force of objects. The force of discrimination is the discriminative nature of consciousness, also the result of following the habitual tendencies of the mental faculty (manas); they are not influenced by the defilement of present sense objects; objects lack the power to propel the arising of unwholesome dharmas 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 defiling power of sense objects.

Unwholesome dharmas arising solely due to the force of discrimination, not due to the defilement of objects, refer to dwelling in present dharmas while contemplating past or future objects, whereby unwholesome dharmas arise. Such unwholesome dharmas primarily arise from the afflictive habitual tendencies of the mental faculty. Unwholesome dharmas arising not only due to the force of discrimination but also due to the defilement 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 defilement of present objects. At this time, not only do objects exert a propelling force, but there is definitely also irrational discrimination. This is unwholesome dharmas arising jointly from the afflictive habitual tendencies of the mental faculty and the defilement of present objects.

From this, it is understood that unwholesome dharmas arising solely due to the force of discrimination, unaffected by the force of objects—if not yet arisen, one can prevent them from arising; after arising, one can eliminate them. This is called exertion. Unwholesome dharmas arising due to the force of discrimination and also the defiling force of objects—if not yet arisen, one can prevent them from arising; even after arising, one can eliminate them. This is called arousing diligence.

Original Text: Arousing aspiration regarding unarisen wholesome dharmas for the sake of causing them to arise means: regarding wholesome dharmas not yet attained, not yet present, desiring to attain them, to cause them to be present, one arouses the mind's aspiration, arouses a fierce desire seeking to obtain, seeking the desire for presence, and causing them to appear in the present. This is called arousing aspiration for the sake of causing unarisen wholesome dharmas to arise.

Explanation: Regarding unarisen wholesome dharmas, for the sake of causing them to arise, one arouses aspiration and resolve. This means that for wholesome dharmas not yet attained, not yet present, desiring to attain them, to cause them to be present, one arouses the mind's desire to attain them, and arouses a fierce resolve, seeking the desire to obtain wholesome dharmas, seeking the desire for wholesome dharmas to be present, ultimately causing wholesome dharmas to appear. This is called arousing desire for the sake of causing unarisen wholesome dharmas to arise.

Original Text: Arousing aspiration regarding arisen wholesome dharmas for the sake of causing them to abide, not to be forgotten, and to be cultivated to perfection means: wholesome dharmas already attained, already present—these are called arisen wholesome dharmas. Regarding these wholesome dharmas, having attained them without loss, having attained them without regression—based on this, it is said: "for the sake of causing them to abide." Regarding these wholesome dharmas, being clearly present without obscurity or dullness—based on this, it is said: "causing them not to be forgotten." Regarding these wholesome dharmas, having attained their presence, repeatedly cultivating them until perfected and consummated—based on this, it is said: "causing them to be cultivated to perfection." Regarding these wholesome dharmas, arousing the mind's aspiration, arousing fierce seeking, the desire for firm abiding, the desire for not forgetting, the desire for perfected cultivation—causing these to be present. This is called arousing aspiration regarding arisen wholesome dharmas for the sake of causing them to abide, not to be forgotten, and to be cultivated to perfection.

Explanation: Regarding arisen wholesome dharmas, for the sake of causing the wholesome dharmas to abide firmly, not to forget them, and to perfect them, one arouses aspiration and resolve. Wholesome dharmas already attained, wholesome dharmas already present—these are called arisen wholesome dharmas. Regarding already attained 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 clear and self-possessed, distinctly aware, without obscurity—this is called causing wholesome dharmas not to be forgotten. Regarding already attained wholesome dharmas, cultivating them repeatedly, causing them to be perfected, consummated, and uninterrupted—this is called causing them to be cultivated to perfection.

Arousing the mind's aspiration, arousing fierce seeking, resolving to attain and hold, desiring to abide firmly in wholesome dharmas without regression or forgetfulness, wishing to cultivate wholesome dharmas to perfection—these desires and aspirations are called arousing desire regarding arisen wholesome dharmas, for the sake of desiring them to abide permanently, not to forget them, and to cultivate them to perfection.

Original Text: Exertion refers to causing what has already been attained to become present. Arousing diligence refers to causing what has not yet been attained to be attained. Furthermore, exertion refers to causing arisen wholesome dharmas to abide and not be forgotten. Arousing diligence refers to causing them to be cultivated to perfection. Furthermore, regarding inferior and middling grades of wholesome dharmas: preventing the unarisen from arising and causing the arisen to abide and not be forgotten—this is called exertion. Regarding superior grades of wholesome dharmas: preventing the unarisen from arising and causing the arisen to abide and even be cultivated to perfection—this is called arousing diligence.

Explanation: So-called exertion is for the sake of causing already attained wholesome dharmas to become present, to manifest in bodily, verbal, and mental actions; therefore, one vigorously urges and encourages oneself. So-called arousing diligence is for the sake of causing wholesome dharmas not yet attained to be attained as soon as possible; therefore, one practices diligently. Exertion also refers to causing arisen wholesome dharmas to abide firmly and permanently, not to be forgotten. Arousing diligence further refers to causing arisen wholesome dharmas to be cultivated to perfection as soon as possible; therefore, one generates a diligent mind.

Additionally, regarding inferior and middling grades of wholesome dharmas: if not yet arisen, cause them to arise; if already arisen, cause them to abide firmly and not be forgotten—this is called exertion. Regarding superior grades of wholesome dharmas: if not yet arisen, cause them to arise; if already arisen, cause them to abide firmly and be cultivated to perfection—this is called arousing diligence.

Original Text: What is called urging the mind? It means that if, while cultivating śamatha (calm abiding) focused on a single object, one diligently applies expedient means regarding unarisen unwholesome dharmas for the sake of preventing their arising—expanded as before—even regarding arisen wholesome dharmas for the sake of causing them to abide, not to be forgotten, and to be cultivated to perfection; due to these causes and conditions, if the mind becomes extremely dull and inferior internally, or fears becoming inferior, and upon observing this, at that time one immediately selects one pure and excellent uplifting object, diligently urges and encourages oneself, rejoicing the mind—this is called urging the mind. What is called sustaining the mind? It means that while cultivating upliftment, if the mind becomes agitated, or fears agitation, and upon observing this, at that time one returns to internally gathering the mind slightly, cultivating śamatha—this is called sustaining the mind.

Explanation: What is called urging the mind? It means that if, while cultivating śamatha focused on a single object, one diligently applies expedient means regarding unarisen unwholesome dharmas for the sake of preventing their arising, regarding arisen unwholesome dharmas for the sake of causing them to cease—expanded extensively—even regarding arisen wholesome dharmas for the sake of causing them to abide, not to be forgotten, and to be cultivated to perfection. Due to this cause of cultivating śamatha, if one observes that one's mind is extremely dull or fears becoming dull, at that time one should opportunistically select one pure and excellent, uplifting object to encourage and stimulate oneself, causing the mind to rejoice and aspire towards it. This is called urging the mind. What is called sustaining the mind? While cultivating the uplifting object, if one observes that one's mind is agitated or fears agitation, one subtly gathers the mind internally, calming it down. This is called sustaining the mind.

Urging the mind mentioned here refers to discovering mental dullness while cultivating concentration; one should then cultivate insight (vipaśyanā) to counteract it, lifting the mind and focusing it on the object of contemplation, so that the mind is neither dull nor agitated. There are many objects of contemplation; one can choose one similar or related to the dharma one is currently cultivating. The more clear, distinct, excellent, and sublime the object of contemplation, the more it can interest one, attract one's attention, invigorate one's energy, and dispel dullness and obscurity. While cultivating insight, if one finds one's mind insufficiently focused and scattered, one should stop cultivating insight and let the mind settle on a single object without movement. After the mind becomes calm, one can continue cultivating insight.

While cultivating the concentration and wisdom of śamatha and vipaśyanā, one should not cultivate concentration and calm abiding exclusively, nor cultivate wisdom and insight exclusively. One should choose based on the condition of one's own mind. Practice requires equal balance of concentration and wisdom, the simultaneous operation of śamatha and vipaśyanā. If one finds excessive concentration causing mental sinking, one should lift right mindfulness, cultivating more insight. If one finds the mind unable to focus deeply, one should cultivate more calm abiding. One must ensure insight exists within calm abiding and contemplation occurs within concentration. If either is lacking, one will not attain good results.

Original Text: These four are also called the right conquests. Regarding the black category dharmas: for the unarisen, for the sake of preventing their arising; for the arisen, for the sake of causing their cessation—arousing aspiration, exertion, arousing diligence, urging the mind, and sustaining the mind: these are the two right conquests. Regarding the white category dharmas: for the unarisen, for the sake of causing them to arise—as extensively explained for the black category—it should be understood these are the two right conquests.

Explanation: The four cultivation methods above are also called the four right conquests (正勝). Regarding the black category of afflictive dharmas: if not yet arisen, for the sake of preventing their arising; if already arisen, for the sake of causing their cessation—arousing desire and exertion, arousing diligent effort, urging the mind, and sustaining the mind: these are two right conquests. Regarding the white category of wholesome dharmas: if not yet arisen, for the sake of causing them to arise; if already arisen, for the sake of causing them to abide and be perfected—arousing resolve and exertion, arousing diligent practice, urging the mind, and sustaining the mind: these are also two right conquests.

Diligence (勤) means diligent effort; conquest (勝) means mental victory, also meaning diligence. Right (正) means the direction and method are correct and without error. Exerting effort in the correct direction is right effort (正精進), continuously progressing towards the goal. Conversely, exerting effort in an incorrect direction is wrong effort (邪精進); the more diligent one is, the farther one strays from the goal. Many people studying Buddhism practice wrong effort; they do not understand the goal of practice nor the principles of practice; they merely exert effort diligently. They may be vigorous, but they lack wisdom.

Original Text: These four are also called the right abandonments. The first is called restraint-abandonment. It means regarding arisen unwholesome dharmas, for the sake of causing them to cease, one arouses aspiration, exertion, etc.—expanded as before. The second is called abandonment-abandonment. It means regarding unarisen unwholesome dharmas, for the sake of preventing their arising, one arouses aspiration, exertion, etc.—expanded as before. Due to arisen unwholesome matters, one should cultivate restraint to cause them to cease; one should not endure them. Due to this cause, it is called restraint-abandonment. Regarding unarisen unwholesome matters, for the sake of causing them not to manifest, to abandon; for the sake of causing them not to be present, to abandon; abandoning for the sake of abandoning—therefore it is called abandonment-abandonment.

Explanation: These four right conquests are also called the four right abandonments (正斷). The first is restraint-abandonment (律儀斷), which means for arisen unwholesome dharmas, for the sake of causing them to cease, one arouses desire and exertion. The second is abandonment-abandonment (斷斷), which means for unarisen unwholesome dharmas, for the sake of preventing their arising, one arouses desire and exertion. Due to arisen unwholesome dharmas, one should cultivate bodily, verbal, and mental restraint to cause them to cease; one should not endure these unwholesome dharmas, allowing them to arise and increase. This is called restraint-abandonment. Regarding unarisen unwholesome dharmas, for the sake of causing them not to manifest, to abandon; for the sake of causing them not to be present, to abandon; abandoning for the sake of abandoning unwholesome dharmas—this is called abandonment-abandonment.

Original Text: The third is called cultivation-abandonment. It means regarding unarisen wholesome dharmas, for the sake of causing them to arise—expanded even to urging and sustaining the mind. Due to repeatedly cultivating and practicing wholesome dharmas, what was previously unattained can be caused to become present; one can abandon something—therefore it is called cultivation-abandonment. The fourth is called protection-abandonment. It means regarding arisen wholesome dharmas, for the sake of causing them to abide—expanded even to urging and sustaining the mind. Due to, within already attained, already present wholesome dharmas, being free from heedlessness, cultivating heedfulness, one can cause wholesome dharmas to abide without being forgotten, to be cultivated to perfection. Protecting arisen wholesome dharmas enables one to abandon something—therefore it is called protection-abandonment.

Explanation: The third is cultivation-abandonment (修斷), which means for unarisen wholesome dharmas, for the sake of causing them to arise, one urges the mind and sustains the mind. Due to repeatedly cultivating wholesome dharmas, wholesome dharmas not previously attained can now be caused to appear; one can abandon unwholesome dharmas—therefore it is called cultivation-abandonment. The fourth is protection-abandonment (防護斷), which means for arisen wholesome dharmas, for the sake of causing them to abide, one repeatedly urges the mind and sustains the mind. Due to, within already attained, already present wholesome dharmas, the mind being free from heedlessness, cultivating heedfulness, one can cause wholesome dharmas to abide without being forgotten, to be cultivated to perfection; protection then arises. All wholesome dharmas can abandon unwholesome dharmas; therefore, it is called protection-abandonment (of unwholesome dharmas).

Protection means protecting against the appearance of unwholesome dharmas. Only when wholesome dharmas exist in the mind can unwholesome dharmas be prevented from appearing. Since wholesomeness and unwholesomeness cannot appear simultaneously, wholesome dharmas serve a protective function. After wholesome dharmas become firm, one will no longer create unwholesome karmas; this is the result of long-term cultivation of wholesome dharmas. The four right efforts belong to the initial auxiliary practices; they are necessary conditions for realizing the path (見道). Therefore, one who realizes the path must abandon corresponding coarse afflictions; wholesome dharmas in the mind should be firm, and unwholesome dharmas will not easily appear.

If, after completing the four right efforts, one has not realized the path before death, due to the change of mind, the karmic retribution suffered in future lives will be very slight. However, this does not guarantee that wholesome dharmas will not regress or that unwholesome dharmas will not reappear. Due to karmic conditions, one will inevitably be defiled by unwholesome environments. Yet, because of the foundation of wholesome dharmas, upon encountering wholesome conditions again, wholesome dharmas will easily arise, and cultivating wholesome dharmas will be swift. After realizing the path, wholesome dharmas can be maintained and will continuously become firmer and increase, continuously becoming perfected.

Original Text: Having thus extensively explained the four right abandonments, how then is the brief meaning herein known? It is to reveal that regarding the matters of abandoning the black category and adopting the white category, the intensified aspiration is perfected, and the preparatory practice is perfected. Therefore, the four right abandonments are expounded. It should be known that herein, due to arousing aspiration, the intensified aspiration is perfected. Due to self-exhortation, arousing diligence, urging the mind, and sustaining the mind, the preparatory practice is perfected.

Explanation: Having thus extensively discussed the four right abandonments, how can one know the brief essential meaning of the four right abandonments? The brief essential meaning of the four right abandonments is to reveal that in the process of abandoning the black (unwholesome) and adopting the white (wholesome), the intensified aspiration (增上意樂) is perfected, and the preparatory practice (加行) for abandoning the unwholesome and increasing the wholesome is perfected. Therefore, the four right abandonments should be explained. You should know that during the cultivation of the four right abandonments, because the mind has already generated the desire to abandon the unwholesome and increase the wholesome, the intensified aspiration is perfected. Because the mind can urge itself, further generating diligent effort, continuously urging the mind, sustaining the mind, therefore the preparatory practice is perfected.

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

Original Text: A yogin has only this much that should properly be done: for the sake of abandoning what should be abandoned and for the sake of attaining what should be attained, one should first arouse hope, aspiration, and joyful desire. For the sake of abandoning the fetters, one should further, from time to time, diligently cultivate the characteristics of calmness, upliftment, and equanimity. For the sake of abandoning the fetters and the latent tendencies, one should further cultivate and accumulate the counteracting wholesome dharmas. To reveal all such practices, the four right conquests and the four right abandonments are explained. This is called the brief meaning.

Explanation: A practitioner of yoga has only these dharmas that he should cultivate: for the sake of abandoning what should be abandoned and for attaining what should be attained, one should first arouse hope, aspiration, and joyful desire. For the sake of abandoning the fetters of afflictions, one should further diligently cultivate, from time to time, the characteristics of calmness (śamatha, 止相), upliftment (舉相), and equanimity (捨相). For the sake of abandoning the fetters and the latent tendencies (隨眠), one should further cultivate and accumulate wholesome dharmas used to counteract the unwholesome. To reveal all these practices that should be done, the four right conquests and the four right abandonments are expounded. This is called the brief essential meaning of the four right abandonments.

The above dharmas of the four right efforts are neglected by some people who disdain them, considering them too basic, belonging to the Hīnayāna, and unnecessary to spend time cultivating. They devote all their energy to studying Mahāyāna dharmas. However, without cultivating the four right efforts, the mind does not transform towards wholesomeness, virtues are not perfected, and virtues do not match [the path]. Consequently, one cannot realize the Mahāyāna dharmas. All study ultimately remains merely theoretical. Theories can be forgotten and lost under certain conditions. Even if not forgotten, theories are ultimately just theories, with little practical value. At death, one may fall due to unwholesome dharmas; mere theories cannot save one's life.