大乘入道次第開決 1.145

1.145

成就八法能淨毘梨耶等者。勤斷諸惡故謂之精。勤修諸善說名為進。見惡可斷非極能斷。見善可修非極能進。曷可得為真精進乎。即前三種斷惡精進。其後五種修善精進。若有斷惡淨三業相。非謂真實淨除三業。今雖為淨三業之惡。而了三業如影如響如幻相者。是即名為真淨三業。下之五種修諸善品。既知諸法無有自性。何有具足諸波羅蜜。既覺諸法一真無礙。何有所照菩提分耶。既知諸法無念非念。何有所得陀羅尼法。是則名為真波羅蜜真菩提分真陀羅尼。餘文易解。不煩解釋。此總意云。既無所斷。亦何所精。又無所修。於何而進。則無所精無所不精。亦無所進無所不進。是即名為真精進矣。

Regarding "accomplishing eight dharmas can purify vīrya, and so forth": Diligently severing all evils is called "vigor"; diligently cultivating all goods is called "striving". Seeing evil that can be severed is not the utmost ability to sever; seeing good that can be cultivated is not the utmost ability to strive. How could that be taken as true vigor? The preceding three are the vigor of severing evil; the subsequent five are the vigor of cultivating good. If one has the mark of severing evil and purifying the three karmas, that is not called truly purifying the three karmas. Now, although it is for purifying the evil of the three karmas, understanding that the three karmas are like shadows, echoes, and magical illusions is what is called truly purifying the three karmas. As for the lower five kinds of cultivating wholesome qualities: since one knows that all dharmas have no intrinsic nature, how could there be the full completion of the pāramitās? Since one is awakened to the fact that all dharmas are one, real, and unimpeded, how could there be the illuminated factors of bodhi? Since one knows that all dharmas are neither mindfulness nor non-mindfulness, how could there be attained dhāraṇī dharmas? These are then called true pāramitās, true factors of bodhi, and true dhāraṇīs. The remaining text is easy to understand, so there is no need to explain it. The general meaning here is: since there is nothing to sever, what is there to be vigorous about? Furthermore, since there is nothing to cultivate, toward what does one advance? Thus, there is nothing one is vigorous about, yet nothing one is not vigorous about; there is nothing one advances toward, yet nothing one does not advance toward. This is what is called true vigor.