摩訶止觀 7.82

7.82

若如上修而不入者，當復思惟：四種道品各八精進，為毘梨耶所攝。《大論》云：「前三易成，不須精進；後二難成，必須精進。」精進故，得三菩提。阿難說精進覺，佛即起坐。如大施抒海乃可相應。而今放逸，倚臥縱緩，忘失本心無復進力，雖在道場雜諸惡覺，名之為「污」；日不如日，名之為「退」。退則非進，污則非精，何能契理？或先世懈怠，罪障覆心，如穴鼻無鉤，狂醉越逸。初、中、後夜不克己競時，薳復遷延，穭度日月。當發誓願，刻骨銘心，身命許道，推死在前。無量劫來唐愛護惜，今求三昧決定應捨。以夜繼晝呵責過患，行法匪懈端直其身，無復難心、苦心。設有病惱不以為患，一生不剋歷劫不休。自進化他，讚法讚者，稱十方佛為證為救。感佛進光，得與理觀八進相應。若與三藏相應即成生生精進；通相應即成生不生精進；別相應即成不生生精進；圓相應即成不生不生牢強精進。開涅槃門，見於佛性。是為事油助增觀明。精進有通體、列體（云云）。

If one practices as above but does not enter, one should reflect further: the four kinds of path-factors each have eight kinds of vigor, which are subsumed under vīrya. The Da zhidu lun says: 'The first three are easy to accomplish and do not require vigor; the latter two are difficult to accomplish and must have vigor.' Because of vigor, one attains sambodhi. When Ānanda spoke on the bodhi-limb of vigor, the Buddha immediately sat up. Only when one is like Mahātyāgavān bailing the ocean can one accord with it. Yet now one is heedless, leaning and lying down lazily, forgetting the original aspiration and possessing no more power of vigor; although in the bodhimaṇḍa, one mixes with various bad thoughts, which is called 'defilement'; each day is worse than the last, which is called 'regression.' Regression is not vigor; defilement is not pure vigor—how can one tally with the principle? Or it may be that indolence from past lives and sinful obstacles obscure the mind, like a pierced nose without a hook, wild, intoxicated, and unbridled. In the first, middle, and last watches of the night, one does not master oneself to contend for time, but delays and postpones, passing the days and months in vain. One should make a vow, engraved on bone and inscribed on the mind, offering body and life to the path, placing death foremost. For immeasurable kalpas one has cherished and protected them in vain; now seeking samādhi, one must resolutely cast them aside. Day and night without pause, one rebukes one's faults, practicing the Dharma without remiss, straightening the body, with no more thought of hardship or suffering. Even if there is illness and affliction, one does not take it as trouble; if not accomplished in one lifetime, one will not rest through kalpas. Zealous oneself and transforming others, praising the Dharma and praising those who practice it, one invokes the Buddhas of the ten directions as witnesses and saviours. Evoking the Buddha's light of vigor, one attains accordance with the eight vigors of noumenal contemplation. If in accordance with the Tripiṭaka teaching, it becomes the vigor of arising and arising; in accordance with the shared teaching, it becomes the vigor of arising and non-arising; in accordance with the distinctive teaching, it becomes the vigor of non-arising and arising; in accordance with the perfect teaching, it becomes the steadfast vigor of non-arising and non-arising. Opening the door of nirvāṇa, one sees the Buddha-nature. This is phenomenal oil assisting to increase the brilliance of contemplation. Vigor has general aspects and listed aspects, and so on.