The Practice of the Four Right Efforts (II)

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 can be called all wholesome dharmas? Wholesome dharmas are the antidote to unwholesome dharmas; they are opposed to unwholesome dharmas and are the dharmas that subdue unwholesome dharmas—this is what is called wholesome dharma. For example, the antidotes to the hindrances of afflictions, and the antidotes to the bonds and fetters of afflictions: when wholesomeness arises, evil ceases, just as when the sun rises it drives away darkness and the darkness disappears. If unwholesome dharmas have ceased, then wholesome dharmas are no longer needed as an antidote; once the mind is pure, it is neither wholesome nor unwholesome. Even doing good is a conditioned dharma and is karma of birth and death. When the mind is pure, there is no karma; one attains great tranquility and great nirvāṇa.

Using wholesome dharmas to counteract unwholesome dharmas is the practice of the four right efforts: preventing unarisen evil from arising, and extinguishing evil that has already arisen. 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 generates aspiration and longing in the mind, hoping that evil and unwholesome dharmas will never arise again. For example, making a vow to never again be jealous, never again steal, never again speak falsely, never again kill, never again frame or harm others, and so on. This is called generating longing and desire so that evil and unwholesome dharmas that have not yet arisen will not arise.

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 come together, and evil and unwholesome dharmas have already arisen, one generates aspiration and longing in order to extinguish them, hoping never again to tolerate any evil and unwholesome dharmas, resolving firmly to extinguish and eliminate all evil and unwholesome dharmas, and to make the mind wholesome. This is called generating longing and desire to extinguish evil and unwholesome dharmas that have already arisen.

All the vows made above are wholesome vows. Only a person who has awakened can make vows like these—awakening to the evil and afflictions within one's own mind, knowing the evil consequences and retributions of evil and unwholesome dharmas and the obstacles they pose to liberation, and also clearly distinguishing what is wholesome and what is evil and unwholesome. If one cannot distinguish these 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 practice; they are a manifestation of practice that accords with the Dharma and bears fruit, 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 of the cart; if you want the cart to go fast, of course you must urge and spur the driver. Beginners in Buddhism mostly 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, causing the mind to sever evil and cultivate goodness.