釋摩訶衍論 8.15

8.15

已說修行忍門，次說修行進門。就此門中即有二門。云何為二？一者通示修行精進門、二者別釋修行精進門。言通示修行精進門者，所謂於諸種種妙事其心轉勝，勤欲精進終不息故。如本云何修行進門？所謂於諸善事心不懈退，立志堅強，遠離怯弱故。就別釋修行精進門中故有二門。云何為二？一者無障修行精進門、二者有障修行精進門。言無障修行精進門者，所謂行者作如是念：「我從無始過去時來，唯受虛妄不實身心，都不能受金剛不壞之身心者，無餘因緣，唯妙行中不勤行故。我若懈怠如前不行，向未來去亦復受都無有利益虛妄身心，無出離期。我自身尚不得出離都失自利，何況救濟所餘種種有苦眾生具足利他？」作是念已，即便發起大精進心，修行行因之海、莊嚴滿德之果，建立兩利無闕偏故。如本當念過去久遠已來虛受一切身心大苦無有利益，是故應勤修諸功德，自利利他速離眾苦故。言有障修行精進門者，所謂若有眾生，有無始過去之餘業障故，為魔外道及惡鬼神之所惱亂不能修行；或有眾生，為現在世種種事務之所牽纏不能修行；或有眾生，為一切諸種種病苦之所逼惱不能修行。如是等諸眾生，雖耳聽聞軌則尊辭，眼中觀見文教說相，而不能勤修行生厭求心。然若其心勇猛精進，發起種種勝妙方便，存堪任心，業障之海漸漸波息，功德之岳彌彌峯高，八風不飄、九結不縛故。如本復次若人雖修行信心，以從先世來多有重罪惡業障故，為魔邪諸鬼之所惱亂，或為世間事務種種牽纏，或為病苦所惱，有如是等眾多障礙。是故應當勇猛精勤，晝夜六時禮拜諸佛，誠心懺悔勸請隨喜迴向菩提常不休廢，得免諸障，善根增長故故。

Having explained the approach of practicing patience, next we explain the approach of practicing vigor. Within this approach there are two approaches. What are the two? First is the approach of generally demonstrating the practice of vigor, and second is the approach of specifically explaining the practice of vigor. As for the approach of generally demonstrating the practice of vigor, it means that with regard to all kinds of wonderful matters, one's mind becomes ever more supreme, diligently desiring vigor and never ceasing, as the root text states: 'How is the approach of vigor practiced? That is, in all good matters one's mind does not slacken or regress, establishing firm resolve and staying far away from cowardice and weakness.' Within the approach of specifically explaining the practice of vigor, there are two approaches. What are the two? First is the approach of practicing vigor without obstacles, and second is the approach of practicing vigor with obstacles. As for the approach of practicing vigor without obstacles, the practitioner reflects like this: 'From beginningless past time until now, I have only received vain and unreal bodies and minds, and have been entirely unable to receive a vajra-indestructible body and mind, for no other reason than that I did not practice diligently in wonderful conduct. If I am lazy and do not practice as before, going toward the future I will again receive vain bodies and minds that have entirely no benefit, with no time of deliverance. If my own self cannot attain deliverance and entirely loses self-benefit, how much less could I rescue the remaining various suffering sentient beings and fully accomplish benefit for others?' Having made this reflection, one immediately gives rise to a mind of great vigor, cultivating the ocean of causes of practice, adorning the fruit of full virtue, and establishing both benefits without defect or bias, as the root text states: 'One should consider that since long ago in the past, one has vainly suffered all great physical and mental pain without any benefit. Therefore, one should diligently cultivate all meritorious virtues, benefiting oneself and benefiting others to quickly leave all suffering.' As for the approach of practicing vigor with obstacles, if there are sentient beings who, because of the residual karmic obstacles from the beginningless past, are troubled and disturbed by māras, non-Buddhists, and evil ghosts and spirits and cannot practice; or if there are sentient beings who are entangled by various affairs of the present world and cannot practice; or if there are sentient beings who are afflicted and oppressed by all kinds of illness and suffering and cannot practice: although such sentient beings hear the revered words of the rules with their ears and see the marks of the textual teachings with their eyes, they cannot practice diligently to generate a mind of revulsion and aspiration. However, if their minds are courageous and vigorous, giving rise to various superior and wonderful skillful means and maintaining a mind of capability, the ocean of karmic obstacles will gradually calm its waves, and the mountain of merit will grow ever higher in peaks, unblown by the eight winds and unbound by the nine fetters, as the root text states: 'Furthermore, if a person, though practicing faith, has many severe transgressions and evil karmic obstacles from past lives and is thus troubled and disturbed by demonic, evil ghosts, or entangled by various worldly affairs, or afflicted by illness and suffering—having many such obstacles—therefore one should be courageous and vigorous, bowing in reverence to the Buddhas in the six periods of the day and night, sincerely repenting, supplicating, rejoicing, and dedicating toward bodhi without ever halting, so that one can avoid all obstacles and cause good roots to increase.'