勝鬘寶窟 2.24

2.24

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."