..續本文上一頁e one hand, and generosity, self-discipline, kindness, concentration, and understanding on the other. The exertion involved in right effort is a wholesome form of energy, but it is something more specific, namely, the energy in wholesome states of consciousness directed to liberation from suffering. This last qualifying phrase is especially important. For wholesome energy to become a contributor to the path it has to be guided by right view and right intention, and to work in association with the other path factors. Otherwise, as the energy in ordinary wholesome states of mind, it merely engenders an accumulation of merit that ripens within the round of birth and death; it does not issue in liberation from the round.

　　Time and again the Buddha has stressed the need for effort, for diligence, exertion, and unflagging perseverance. The reason why effort is so crucial is that each person has to work out his or her own deliverance. The Buddha does what he can by pointing out the path to liberation; the rest involves putting the path into practice, a task that demands energy. This energy is to be applied to the cultivation of the mind, which forms the focus of the entire path. The starting point is the defiled mind, afflicted and deluded; the goal is the liberated mind, purified and illuminated by wisdom. What comes in between is the unremitting effort to transform the defiled mind into the liberated mind. The work of self-cultivation is not easy -- there is no one who can do it for us but ourselves -- but it is not impossible. The Buddha himself and his accomplished disciples provide the living proof that the task is not beyond our reach. They assure us, too, that anyone who follows the path can accomplish the same goal. But what is needed is effort, the work of practice taken up with the determination: "I shall not give up my efforts until I have attained whatever is attainable by manly perseverance, energy, and endeavor."[37]

　　The nature of the mental process effects a pision of right effort into four "great endeavors":

　　(1) to prevent the arising of unarisen unwholesome states;

　　(2) to abandon unwholesome states that have already arisen;

　　(3) to arouse wholesome states that have not yet arisen;

　　(4) to maintain and perfect wholesome states already arisen.

　　The unwholesome states (akusala dhamma) are the defilements, and the thoughts, emotions, and intentions derived from them, whether breaking forth into action or remaining confined within. The wholesome states (kusala dhamma) are states of mind untainted by defilements, especially those conducing to deliverance. Each of the two kinds of mental states imposes a double task. The unwholesome side requires that the defilements lying dormant be prevented from erupting and that the active defilements already present be expelled. The wholesome side requires that the undeveloped liberating factors first be brought into being, then persistently developed to the point of full maturity. Now we will examine each of these four pisions of right effort, giving special attention to their most fertile field of application, the cultivation of the mind through meditation.

　　(1) To prevent the arising of unarisen unwholesome states

　　Herein the disciple rouses his will to avoid the arising of evil, unwholesome states that have not yet arisen; and he makes effort, stirs up his energy, exerts his mind and strives.[38]

　　The first side of right effort aims at overcoming unwholesome states, states of mind tainted by defilements. Insofar as they impede concentration the defilements are usually presented in a fivefold set called the "five hindrances" (pañcanivarana): sensual desire, ill will, dullness and drowsiness, restlessness and worry, and doubt.[39] They receive the name "hindrances" bec…

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