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# 勝鬘寶窟 2.24

勝鬘寶窟 2.24

- **Language:** Classical Chinese

### [2.24](https://indike.org/pramana/in.bauddha.taisho.1744.2.24)

進度亦三，易知。菩薩精進，為度眾生，是故說言「於彼眾生不起懈心」。此明離過，如經說「懶墮是精進家障，懈怠是精進之垢。」障重垢輕，今說離輕也。尚無有輕，況當有重？「生大欲心」者，上明離過，今辨習德。於諸善法皆有修意，名大欲心。又於諸眾生皆有度意，名大欲心。欲心是其精進方便，故前生之。第一精進者，正明精進體。第一精進，是心精進。「乃至」已下，謂身精進，行住坐臥常能懃苦。名「若四威儀」，心易身難。從心生身，故言乃至也。

> The pāramitā of vigor also has three parts, which are easy to understand. A bodhisattva's vigor is for the purpose of saving sentient beings; therefore it is said, "toward those sentient beings does not give rise to a remiss mind." This explains departing from faults. As a sūtra says: "Sloth is an obstacle to vigor; remissness is a defilement of vigor." An obstacle is heavy, whereas a defilement is light; here it speaks of departing from what is light. If even the light is absent, how much more so the heavy? "Giving rise to a mind of great desire": the above explained departing from faults, and now the cultivation of virtue is distinguished. Having the intention to cultivate all wholesome dharmas is called a mind of great desire. Furthermore, having the intention to save all sentient beings is called a mind of great desire. A mind of desire is the upāya for vigor, and therefore it is generated first. "Foremost vigor" directly clarifies the essence of vigor. Foremost vigor is vigor of the mind. From "even to the point that..." down refers to vigor of the body, constantly capable of diligence and toil in walking, standing, sitting, and lying down. It is called "in the four deportments"; the mind is easy while the body is difficult. Progressing from mind to body, it therefore says "even to the point that."  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1744~en-mt.2.24) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1744.2.24](https://indike.org/pramana/in.bauddha.taisho.1744.2.24) · Pramāṇa
