萬善同歸集 3.6

3.6

答：「即心無心，事不妨理；作而無作，性不閡緣。故賢首國師云：『緣起體寂，起恒不起；達體隨緣，不起恒起。』《大集經》云：『佛言：「精進有二種：一、始發精進。二、終成精進。菩薩以始發精進，習成一切善法；以終成精進，分別一切法，不得自性。」』《金光明經》中，雖得佛果，精進不休，故於眾中，起禮身骨；況餘凡下，端拱成耶？故十八不共法中，精進無減，《大論》云：『菩薩知一切精進，皆是虛妄，而常成就不退，是名真實精進。』」

Answer: "Being directly identical with the mind, it is free of mind, so phenomena do not obstruct principle; acting yet without acting, nature does not hinder conditions. Therefore National Preceptor Xianshou said: 'The essence of dependent origination is quiescent: arising is constantly non-arising; understanding that essence accords with conditions, non-arising is constantly arising.' The Mahāsaṃnipāta Sūtra states: 'The Buddha said: "Vigor is of two kinds: first, initial vigor; second, final vigor. By initial vigor, a bodhisattva practices and accomplishes all wholesome dharmas; by final vigor, one discerns all dharmas and does not apprehend any self-nature."' In the Suvarṇaprabhāsa Sūtra, although [the Tathāgata] had attained the fruit of buddhahood, his vigor never ceased, and therefore in the midst of the assembly he arose and bowed to the bodily relics; how much less could ordinary and lowly beings succeed while folding their hands [in idleness]? Thus, among the eighteen unshared dharmas, vigor is without diminution. The Mahāprajñāpāramitopadeśa states: 'A bodhisattva knows that all vigor is empty and false, yet constantly accomplishes it without retrogressing; this is called true vigor.'"