The Practice of the Four Right Efforts (Six)

Yogācārabhūmi-śāstra, Volume 29 (6)

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: What is called "rousing" (cāraṇa) is for the sake of wholesome dharmas that have already been attained, to make them manifest in the present, so that they appear in one's bodily, verbal, and mental actions; that is why one must vigorously spur and encourage oneself. What is called "diligent effort" (vīrya) is for the sake of wholesome dharmas that have not yet been attained, to make them attained as soon as possible; that is why one diligently strives. Rousing also refers to wholesome dharmas that have already arisen—for the sake of making them firmly abide and endure, and not be forgotten. Diligent effort also refers to wholesome dharmas that have already arisen—making them cultivated to completion as quickly as possible; that is why one generates a diligent and vigorous mind.

Furthermore, regarding wholesome dharmas of the lower and middle grades that have not yet arisen, one should make them arise; those that have already arisen, one should make firmly abide and no longer be forgotten—this is called rousing. Regarding wholesome dharmas of the superior grade that have not yet arisen, one should make them arise; those that have already arisen, one should make firmly abide, and moreover make them cultivated to completion—this is called 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 spoken of as "rousing the mind" is this: if, while cultivating śamatha in the one-pointedness of a single object, one is rightly and diligently applying skillful means—regarding evil and unwholesome dharmas that have not yet arisen, in order to prevent their arising; regarding those already arisen, to make them cease; and, speaking extensively, all the way to regarding all wholesome dharmas that have already arisen, in order to make them firmly abide, not be forgotten, and be cultivated to completion—due to these causes and conditions, if one's mind internally becomes extremely sluggish and depressed, or one fears it will become sluggish, upon observing this, one should then take up some kind of pure and sublime uplifting object, earnestly rouse and encourage oneself, and gladden and delight the mind. This is called rousing the mind. What is called "sustaining the mind"? When cultivating the uplifting object, if the mind becomes agitated and restless, or one fears it will become agitated, upon observing this, one should then again internally gather in the mind slightly and cultivate śamatha. This is called sustaining the mind.

The rousing of the mind spoken of here means that when practicing meditative concentration, if one discovers the mind is sluggish and unclear, one should cultivate vipaśyanā as an antidote, lifting the mind and focusing it on the contemplated dharma; in this way the mind will no longer be sluggish or restless. There are many dharmas that can be contemplated; one may select one that is the same as or similar to the dharma one is currently cultivating, and focus attention on that dharma. The clearer and more distinct the contemplated dharma, the more sublime and excellent it is, the more it can arouse interest and attract one's attention; one's energy will then flourish, driving away sluggishness and dullness. While cultivating vipaśyanā, if one discovers that one's mind lacks sufficient concentration and has become scattered, one should stop cultivating vipaśyanā and let the mind rest unmoving on a single object; after the mind has settled down, one can then continue cultivating vipaśyanā.

When 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 condition of one's own mind. Practice requires the equal cultivation of Samādhi and Prajñā, the joint operation of śamatha and vipaśyanā. If one finds that concentration is excessive and the mind is sinking, one should raise right mindfulness and cultivate more vipaśyanā; if one finds that one's mind cannot become unified and go deep, one should cultivate more śamatha. One must ensure that there is vipaśyanā within śamatha, and vipaśyanā within concentration; if either one is lacking, a good fruit cannot be attained.