大方廣佛華嚴經隨疏演義鈔 62.72

62.72

疏「四勤精進」下，即《雜集》云「正勤者，為策勵等。於止舉捨相作意等中，若由止等相作意，不顧戀所緣境，純修對治。爾時名策勵。」即勤精進字。疏「發心正斷者謂策心持心」者，謂若沈沒隨煩惱生時，為欲損減彼故，以淨妙等作意策練其心。若掉舉隨煩惱生時，即以內證略攝門制持其心，爾時名為發起正勤。而疏云「增上意樂加行圓滿」者，即《瑜伽》文。故彼論結云「當知此中由欲故增上意樂圓滿，由自策勵發起精進策心持心故加行圓滿。彼瑜伽師云：唯有如是正所應作事，謂為斷滅所應斷事，及為獲得所應得事，先當起希願樂等。」細尋上二論文，疏文易了。「若二惡」下，第三顯果中，已生未生之惡，棄捨已生惡；已生未生之善，增廣已生善。《雜集論》云「正斷果者，謂盡棄捨一切所治。於能治中若得若增，是名修果。」

Regarding the Commentary's statement: "Fourth: 'making diligent effort'" downward: this is what the Abhidharmasamuccaya-vyākhyā describes: "'Right effort' refers to making an effort and so forth. In mental engagements with the signs of calming, uplifting, and equanimity, if through mental engagement with signs such as calming one does not cling to the cognitive object and exclusively cultivates the antidote, at that time it is named 'making an effort.'" This corresponds to the words "diligent effort."
Regarding the Commentary's statement: "'Resolving on right abandonment' means exerting the mind and holding the mind": this means that when the secondary affliction of depression arises, in order to diminish it, one exerts and trains one's mind with mental engagements such as the pure and sublime. When the secondary affliction of restlessness arises, one curbs and holds one's mind through the gate of inward realization and brief restraint; at that time, it is named "generating right effort."
When the Commentary says, "perfection of superior resolve and practical application," these are the words of the Yogācārabhūmi. Thus that treatise concludes: "One should know that here, through desire, there is perfection of superior resolve; through self-exertion, generating diligence, exerting the mind, and holding the mind, there is perfection of practical application. That yoga practitioner says: 'There are only such matters properly to be done, namely, in order to eradicate what should be eradicated and to obtain what should be obtained, one must first arouse aspiration, joy, and so forth.'" If one carefully investigates the above two treatises, the text of the Commentary is easily understood.
From "Regarding the two unwholesome states" downward, the third part reveals the fruit: for arisen and unarisen unwholesome states, abandoning the already arisen unwholesome; for arisen and unarisen wholesome states, increasing and expanding the already arisen wholesome. The Abhidharmasamuccaya-vyākhyā states: "The fruit of right abandonment means completely abandoning all that is to be remedied. Regarding that which can remedy, whether attained or increased, this is named the fruit of cultivation."