華嚴經探玄記 12.34

12.34

第二四正勤者，是善十一中精進數為體，但就止作各分已未故成四種，謂初二勤斷二惡是止惡行、後二勤修兩善是作善行。初中，未生之惡遮令不生，已生之惡斷不令續。又已生伏現行，未生除種子。後二善中，未生善法習之令起，已曾習起使更增廣，此即未有令有、已有令增。此四皆由策勤方辨，故名正勤。新名四正斷，於二惡可爾，二善云何？謂斷彼不作故，即是勤修也。

Second, the four right exertions (samyakprahāṇa): their essence is the mental factor of vigor (vīrya) among the eleven wholesome factors. Simply divided into ceasing and doing, each according to already arisen and not yet arisen, they make four kinds: the first two are exerting oneself to sever two evils, which is the practice of ceasing evil; the latter two are exerting oneself to cultivate two goods, which is the practice of performing good. In the first part: evil not yet arisen is checked so that it does not arise; evil already arisen is severed so that it does not continue. Furthermore, what has already arisen suppresses manifest activity; what has not yet arisen eradicates seeds. In the latter two goods: wholesome dharmas not yet arisen are practiced to make them arise; those that have already been practiced and arisen are caused to expand further. This means causing what does not yet exist to exist, and causing what already exists to increase. Because these four are only accomplished through diligent exertion, they are called right exertions. The new translation calls them 'four right abandonments' (samyakprahāṇa); for the two evils this is acceptable, but how can it apply to the two goods? It means abandoning non-action regarding them, which is precisely diligent cultivation.