大方廣佛華嚴經疏 37.17

37.17

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.