大方廣佛華嚴經隨疏演義鈔 43.41

43.41

疏「具含三種精進」者，《唯識》說三：一被甲、二攝善、三利樂。無性釋云「一被甲、二加行、三無怯弱無退轉無喜足。初者謂最初時自勵言我當作如是事，即是解契經所說。初有勢力句，次即加行有勤句。無怯等者，謂隨事意樂所作善事，乃至安坐妙菩提座復不放捨。於自疲苦心無退屈，名無怯弱。於他逼惱心不動移，名無退轉。乃至菩提於其中間進修善品，常無懈廢，名無喜足。如是三句解釋契經所說有勇猛於諸善法不捨離故。」世親釋三精進大同。無性釋經五句，復云「所以者何？或有最初求於無上正等菩提，雖有勢力而加行時不能策勵，故說有勤加行。雖復有勤心，或怯弱，為對治彼，故說有勇，由有勇故，心無退屈。心雖無怯，逢生死苦心或退轉，由此退失所求佛果，為對治彼立無退轉。無退轉者，即是堅猛，故不退轉。顯云堅猛，由有堅故逢苦不退，由有猛故不懼於苦。雖逢眾苦能不退轉，而得少善便生喜足，由此不證無上菩提，是故次說無喜足者，是不得少善便生喜足。此義即顯示不捨善軛。由此義故說三精進。然被甲者，從喻立名，如人入陣先須被甲以防弓矢。今求菩提，必先誓願，以防退屈。」《本業經》直云「一起大誓願之心、二方便進修、三勤化眾生。」疏「今初全同瑜伽之文，但論以被甲為初」者，四十二論云「一被誓願甲。若我脫一有情，若以千大劫為一日夜，處於地獄經爾所時證大菩提，乃至過此千俱胝倍無懈怠心，況短時苦薄耶。有能於此生少淨信已，長養無量勇猛大菩提性，況成就耶？」故云「約先心自誓」。

Regarding the commentary's phrase “it fully contains three kinds of diligence (vīrya)”: the *Vijñaptimātratā* speaks of three: first, diligence as armor; second, diligence in gathering wholesomeness; third, diligence in benefiting and delighting [sentient beings]. Asabhāva explains: “First is armor; second is practice (prayoga); third is being free from timidity, free from regression, and free from complacency. The first means that at the very beginning one encourages oneself, saying: 'I shall accomplish such a task.' This corresponds to what the sutra explains [as the phrase] having power at the beginning; next is practice, having the phrase on exertion. Being free from timidity and so forth means that in whatever wholesome deeds one undertakes according to one's inclinations and tasks, up to sitting peacefully on the sublime seat of bodhi, one never abandons them. When one's mind does not retreat or weaken before one's own exhaustion and suffering, this is termed being free from timidity. When one's mind remains unmoved before the persecution and affliction caused by others, this is termed being free from regression. Progressively cultivating wholesome factors between these stages up to bodhi, constantly without laxity or neglect, is termed being free from complacency. These three phrases explain what the sutra describes as having valiance and not abandoning wholesome dharmas.” Vasubandhu's explanation of the three diligences is largely the same. Asabhāva, in explaining the five phrases of the sutra, further states: “Why is this? Perhaps there are some who at the very beginning seek unexcelled, correct, and complete bodhi, and although possessing power, are unable to spur themselves forward at the time of practice; therefore it says that there is practice with exertion. Even though one has a mind of exertion, it may be timid; to counter this, it says that there is valiance, and because of valiance, the mind does not retreat or weaken. Although the mind is not timid, when meeting the suffering of saṃsāra the mind might regress, thereby losing the sought-after fruit of buddhahood; to counter this, freedom from regression is established. Freedom from regression means firmness and valiance, and thus one does not regress. It is clearly stated as firm and valiant: because one is firm, one does not regress when encountering suffering; because one is valiant, one does not fear suffering. Although one does not regress when encountering manifold sufferings, upon attaining a little wholesomeness one might generate complacency, and thereby fail to realize unexcelled bodhi; therefore it next says that freedom from complacency means not generating complacency upon obtaining a little wholesomeness. This meaning demonstrates not abandoning the yoke of wholesomeness. It is on account of this meaning that the three diligences are taught. As for 'armor', its name is established by analogy: just as a person entering battle must first don armor to guard against bows and arrows, now in seeking bodhi, one must first take vows to guard against regression and weakness.” The *Benye jing* simply says: “First is raising a mind of great vows; second is practice through upāya; third is diligently transforming sentient beings.” Regarding the commentary's phrase “now the first is completely identical with the text of the *Yogācāra[-bhūmi]*, yet the treatise takes donning armor as the first”: the forty-second fascicle of the treatise states, “First is donning the armor of vows. Even if I were to deliver a single sentient being, taking a thousand great kalpas as a single day and night, abiding in hell for such a duration to realize great bodhi, and even if it exceeded this by a thousand koṭis of times, having no mind of sloth, how much less [would I have sloth] regarding slight and brief sufferings? If one can generate even a little pure faith toward this, one fosters an immeasurable, valiant nature of great bodhi, how much more so upon accomplishment?” Hence it says “referring to prior mental self-resolve”.