大方廣佛華嚴經疏 22.15

22.15

第四無屈撓行，撓者曲也弱也，即牢強精進也。釋相中二：先總顯其相、後隨難別釋。前中文三：初正顯精進、二「性無」下明離過失、三「但為」下辨進所為。此之三段，初即總舉；次是釋精，謂無雜故；三是釋進，趣所為故。今初正顯中，初句標行所屬。「所謂」已下顯勝列名。精進多名，望業用故。初第一者，亦是首義，此義有三：一大故第一，謂為大菩提故；二勝故第一，光明功德故；三殊勝故第一，謂超出故。第二大亦三義：一最勝故大，勝中極故，如世大王；二最妙故大，事理融通故，如世大德；三上故大，行體高上，如世尊長。第三勝者亦有三義：一無上故勝，不可加故；二無等故勝，不可匹故；三普遍故勝，體周法界，無可勝故。二離過中，即難行精進，性無間雜最為難故。先離自惱之過，謂本隨煩惱任運不起，故曰性無，圓融教中地前得爾。後「終不為」下明離惱他。三辨精進所為中有二十句，具含三種精進，但為是被甲四弘願故，而行即是方便加行所為之法，是所攝善。文分為四：初三斷惑、次七度生、次四知法、後六求佛，即四弘也。今初，初斷現行、次斷種子、後斷餘習。二度眾生中，為成十力智故。煩惱是漏，意令其盡。境界即遍趣行。心行義兼於業，生死義兼宿住處非處力，總故不明。三有四句知法中，初總、餘別。別中，一事法界，若自入法則以淨信為根本，若約利他則以慈悲為根本等。二即理法界，云平等性。三事理無礙法界，三世之事即平等理性也。事隨理融，義含事事無礙。四有六句求佛中，初二即智，初句教智光明、後句證智。次二知境，先真、後俗。後二皆權智，前句知機識藥、後句四辯宣陳。分別演說，即是樂說；說於法義，句即是辭。上之四弘，初二知苦斷集、後二修道證滅，即無作四諦之境也。第二「佛子菩薩」下隨難別釋。於中二：先明被甲精進、後明利樂精進。今初，全同《瑜伽》之文，但論以被甲為初，約先心自誓故。《本業》三進之中，初名大誓；今居攝善之後，就假設遇緣耳。文有兩番問答。初番可知。後「設復有」下第二番中，更難於前。得大善利者，我本發心願代物苦，但慮不容相代。今聞苦身，能遂順本悲心，不慮時長，但增喜慶，長劫不懈，況盡壽耶。一念不悔，即忘身無間。自慶得利，即平等通達。有深功德，為難行也。第二「菩薩以此」下利樂精進。即用前加行攝善以利眾生，令彼涅槃真安樂也。

Fourth is the practice of untiring vigor. 'Untiring' (nao) means bent or weak; thus it refers to steadfast and powerful zeal (vīrya). In explaining its characteristics, there are two parts: first, a general revelation of its characteristics; second, a specific explanation following the difficult points. In the first part there are three sections: first, directly revealing the zeal; second, from 'its nature has no [turbidity]' onward, explaining freedom from faults; third, from 'it is solely for the sake of' onward, explaining the purposes of this zeal. Among these three passages, the first is a general presentation; the second explains 'purity' (jing), meaning free from admixture; the third explains 'progress' (jin), because it proceeds toward what is aimed at. Now, in the first part directly revealing it: the opening clause indicates the practice to which it belongs. From 'namely' onward, it displays its superiority and enumerates its designations. Zeal has many designations, viewed in terms of its activities and functions. First, 'foremost' also has the sense of being prime; this meaning has three aspects: 1. It is foremost because of being great, that is, for the sake of great bodhi; 2. It is foremost because of being superior, due to its radiance and merit; 3. It is foremost because of being extraordinary, meaning that it transcends [others]. Second, 'great' also has three meanings: 1. It is great because it is supreme, reaching the culmination among the superior, like a great king in the mundane world; 2. It is great because it is most wondrous, because noumenon and phenomena interpenetrate, like a person of great virtue in the mundane world; 3. It is great because it is exalted, its practical essence being lofty, like the Bhagavat or an elder. Third, 'superior' also has three meanings: 1. It is superior because it is unsurpassable, for nothing can be added to it; 2. It is superior because it is peerless, for none can match it; 3. It is superior because it is pervasive, its essence extending throughout the dharmadhātu, so that nothing can surpass it. In the second section, on freedom from faults: this refers to the zeal of difficult practice, for having a nature without intermixture is the most difficult. First, it is free from the fault of vexing oneself, meaning that the fundamental and secondary afflictions spontaneously do not arise; hence it is said, 'its nature has no [turbidity].' In the teaching of perfect interpenetration, this is attainable before the stages. Later, from 'it never for the sake of' onward, it explains freedom from vexing others. In the third section, explaining the purposes of zeal, there are twenty clauses, which fully contain the three kinds of zeal: 'solely for the sake of' refers to the four universal vows of donning the armor, while 'undertaking practice' is the method of preparatory cultivation, and the intended dharmas are the embraced good dharmas. The text is divided into four parts: the first three clauses are on severing delusions; the next seven, on liberating sentient beings; the next four, on knowing dharmas; the final six, on seeking Buddhahood—these are the four universal vows. Now in the first: first is severing active manifestations, next is severing seeds, and finally is severing residual impressions. In the second, on liberating sentient beings: this is for the sake of accomplishing the knowledge of the ten powers. 'Afflictions' refers to outflows, and the intent is to bring them to exhaustion. 'Spheres' refers to the paths leading to all destinies. The 'activities of mind' implicitly encompasses karma, while 'birth and death' implicitly encompasses the power of past lives and the power of knowing what is possible and impossible; because this is a general statement, they are not spelled out. In the third, the four clauses on knowing dharmas: the first is general, the remainder are specific. Among the specific: 1. The dharmadhātu of phenomena: if entering the Dharma oneself, pure faith is taken as the root; if considered in terms of benefiting others, loving-kindness and compassion are taken as the root, and so forth. 2. The dharmadhātu of noumenon, spoken of as 'equal nature.' 3. The dharmadhātu of the non-obstruction between noumenon and phenomena: the phenomena of the three times are themselves the equal noumenal nature. As phenomena accord with noumenon and merge, this implicitly contains the non-obstruction among phenomena. In the fourth, the six clauses on seeking Buddhahood: the first two are wisdom itself; the first clause is the radiance of the wisdom of the teaching, and the latter clause is the wisdom of realization. The next two are knowing the objects: first the absolute, then the conventional. The final two are both expedient wisdom: the former clause is knowing the capacities and diagnosing the medicine; the latter clause is proclaiming through the four analytical knowledges. 'Discriminating and expounding' is the analytical knowledge of unhindered expression; 'expounding the meaning of dharmas' refers to the analytical knowledges of phrasing and teachings. Among the four universal vows above, the first two pertain to knowing suffering and severing the origin; the latter two pertain to cultivating the path and realizing cessation—these are the domain of the four noble truths of unconditioned action. Second, from 'Disciples of the Buddha, the bodhisattvas' onward, it specifically explains according to the difficult points. In this there are two parts: first, explaining the zeal of donning the armor; second, explaining the zeal of benefiting and bringing joy. Now in the first: it is completely identical to the text of the Yogācārabhūmi, but that treatise takes donning the armor as the first because it considers the initial mind's self-vow. Among the three kinds of zeal in the Benye jing, the first is called the great vow; here it is placed after the embracing of good dharmas because it is explained in terms of hypothetical encounters with conditions. The text contains two rounds of questions and answers. The first round is readily understood. Next, in the second round, from 'Suppose there were further' onward, it is even more difficult than the former. As for 'attaining great and beneficial good': 'I originally generated the mind resolving to take on the suffering of beings in their stead, but I merely worried that such substitution might not be permitted. Now that I hear that by tormenting my body I can fulfill my fundamental compassionate mind, I do not worry about the length of time, but merely increase my joy and celebration; not flagging over long kalpas, how much less for the end of a single lifetime!' Not regretting for a single thought-moment means forgetting one's body without interruption. Rejoicing in attaining benefit means equal and thorough comprehension. Having profound merit, it constitutes difficult practice. Second, from 'The bodhisattva with this' onward is the zeal of benefiting and bringing joy. That is, one employs the previous preparatory cultivation of embracing good dharmas to benefit sentient beings, causing them to attain the true peace and joy of nirvāṇa.