大方廣佛華嚴經疏 37.17

37.17

第二、正勤者，四念智火若得勤風，則無所不燒，故次辨之。精進為其自體，故總名勤。揀非九十五種相違之勤，故名為正。雖是一勤，隨義分四：前二勤斷二惡，是止惡行；後二勤修二善，是作善行。二善二惡皆所緣境。前中未生之惡遏令不生，已生之惡斷令不續；後二未生善令生，已生令廣，亦名四正斷。後二是修而言斷者，善是斷處。正修斷者，斷懈怠故。故《瑜伽》云「一律儀斷、二者斷斷、三修習斷、四防護斷。」然其善惡有通有別，別正取前念處觀中懈怠五蓋等以為不善，其能對治為所生善。約大乘說，勤觀法性，除實相之外皆名為惡。就一一勤中，文皆有四。今初一未生不善法，此舉所緣。二為不生故，明修觀意。三欲生者，起希願心，是修習依止，即增上意樂圓滿。四「勤精進」下正顯修習，即加行圓滿。勤精進者，常自策勵發心。正斷者，謂策心持心。餘三處文，例此可知。若二惡不生棄捨、二善得生增廣，是正勤果。

Second, as for the [four] right strivings (samyakprahāṇa): if the fire of wisdom of the four applications of mindfulness obtains the wind of striving, then there is nothing it does not burn; therefore they are elucidated next. Zeal (vīrya) is their intrinsic nature; hence they are generally named 'striving'. They are called 'right' to exclude the ninety-five kinds of contrary striving. Although it is a single striving, it is divided into four according to its meanings: the first two are striving to eliminate the two evils, which is the practice of stopping evil; the latter two are striving to cultivate the two goods, which is the practice of producing good. Both the two goods and the two evils are the cognitive objects. Among the former, evil that has not yet arisen is checked so that it does not arise, and evil that has already arisen is severed so that it does not continue; among the latter two, good that has not yet arisen is made to arise, and what has already arisen is made to expand. They are also called the four right severings. The latter two are cultivation yet are called 'severings' because the good is the locus of severing. That they are called 'right cultivation and severing' is because they sever laxity. Thus the Yogācārabhūmi says: '1. The severing of restraint; 2. the severing by abandoning; 3. the severing by cultivation; 4. the severing by safeguarding.' Yet these goods and evils have general and specific senses: specifically, one takes the laxity, five hindrances, and so forth in the preceding contemplation of the applications of mindfulness to be unwholesome, and their antidotes to be the wholesome that is produced. Explained in terms of the Mahāyāna, striving to contemplate the nature of phenomena (dharmatā), everything other than the real mark, is called evil. Within each striving, the text always has four parts: Now, the first, 'unwholesome dharmas that have not yet arisen', adduces the cognitive object. Second, 'so that they do not arise' clarifies the intention of cultivating the contemplation. Third, 'generating desire' means giving rise to the mind of aspiration; this is the basis of cultivation, which is the perfection of the higher intention (adhicitta). Fourth, from 'striving with zeal' onward directly reveals cultivation, which is the perfection of preparatory application. 'Striving with zeal' means constantly spurring oneself on and arousing the mind. 'Right severing' means spurring the mind and holding the mind. The texts of the remaining three instances can be known by analogy with this. If the two evils do not arise and are abandoned, and the two goods are produced and expanded, this is the fruit of right striving.