成唯識論述記 6.308

6.308

述曰：下文有二：初略；後廣。勤苦名通三性，此即精進，故體唯善。於善品修，於惡品斷。事中勇健，悍且勇而無惰，自策發也；悍而無懼，耐勞惓也。「勇」者，升進義；「悍」者，堅牢義。「滿善為業」者，《對法》云：成滿一切善品為業。彼釋云：滿善品者，謂能圓滿隨初所入根本靜慮。成善品者，謂即於此極善修治。此中但言滿善，彼據因中一分隨所入定更復修治。此據行因成佛果滿，更不修治故唯言滿，即通三乘究竟果位。或作善事圓了名滿，能滿善故，非要聖果。若唯言勤，三性之法俱可勤苦。然此中言何性所攝？

The Commentary states: The text below has two parts: first, a summary; second, an elaboration. The name 'zeal' or 'toil' applies generally to the three natures, but here it refers to diligence (vīrya), and thus its substance is solely wholesome. It is cultivated regarding wholesome factors and abandoned regarding evil factors. It is valiant and resolute in deeds: 'resolute' means being valiant without indolence, driving oneself forward; 'unyielding' means being without fear, enduring toil and fatigue. 'Valiant' has the meaning of ascending and advancing; 'resolute' has the meaning of being firm and steadfast. As for 'having the fulfillment of the wholesome as its function,' the Abhidharma-samuccaya states: 'Having the completion and fulfillment of all wholesome factors as its function.' Its commentary explains: 'Fulfilling wholesome factors means being able to completely fulfill whatever fundamental dhyāna one has first entered. Completing wholesome factors means thoroughly cultivating and purifying just this.' Here it merely says 'fulfilling the wholesome.' That [other text] is based on further cultivating and purifying one portion in the causal state according to whichever concentration has been entered. This [treatise] is based on completing the causal practice to fulfill the fruit of Buddhahood, which is not cultivated further, so it solely says 'fulfill'; this thus applies to the ultimate fruit of the three vehicles. Alternatively, bringing wholesome deeds to complete perfection is called 'fulfilling'; because it can fulfill the wholesome, it need not refer strictly to the noble fruit. If one solely spoke of 'zeal,' dharmas of all three natures could involve toil. However, what nature is it subsumed under here?