瑜伽師地論 菩薩地 · 精進品
一句：精進的動力不來自意志力，來自誓願的結構——擐甲精進先立一個大到不合理的誓願（為脫一有情苦，願處那洛迦千大劫為一日夜），使眼前具體的難行之事顯得渺小；攝善法精進七種不被動搖的品質把願落實；清淨精進末句「迴向大菩提」把一切收回最初那一念。
三眼目：
- 自性精進＝圓測三分對應（眼）：「其心勇悍……堪能攝受無量善法……利益安樂一切有情」〔0525c04-05〕，遁倫錄圓測釋：勇悍堪能→擐甲精進·攝受善法→攝善法精進·利益安樂有情→饒益有情精進〔T42n1828 0543a19-24〕——三分結構為全品閱讀地圖。
- 擐甲精進四段結構（眼）：「若我為脫一有情苦，以千大劫等一日夜，處那洛迦……我之勇悍亦無退屈」〔0525c07-14〕，遁倫解為明其勇悍／明所為／明長時／明究竟迴向四段，並引《對法》四最勝互證（含「三千劫阿僧祇耶」時劫數字）〔T42n1828 0543a24-b02〕——先把目標定到極限，具體困難自然顯小。
- 如滅頭然·十三精進中兩則古德考據（眼）：一切種精進七種之「勝進精進」——「精進勇猛，如滅頭然」〔本論〕，全品最鮮明譬喻；遁倫另錄「遠師」七種精進配菩薩階位之說，及兩則舊論異文筆記，唯錄不判。
附指引：
- 精進九相與施戒忍三品九相對應，仍是六度通式；饒益有情精進明言「如戒品說」，遂求／此世他世樂精進明言「如忍應知」——精進品是本地分明文自身標註跨品沿用最多之一品。
- 攝決擇分10目決擇菩提分品另立精進波羅蜜多十清淨（安處/純熟/策發/方便/不虛時住/不艱辛住/出離/攝受助伴/速疾神通/無盡性）〔0712b24-28〕，別軸重決——見〈考據〉目二。
- 異譯：曇無讖精進品第十二（九相體例近玄奘）·求那跋摩精進品第十三（不立開篇九相，同用「如忍中說」「如戒中說」省略裝置）——見〈考據〉目二。
In one line: The momentum of vigor comes not from willpower but from the structure of the vow — armor-vigor first sets up a vow large to the point of unreason (in order to free a single sentient being from suffering, willing to dwell in Naraka a thousand great aeons for a single day and night), so that the concrete difficult tasks before one's eyes come to seem tiny; the seven unshakable qualities of gathering-wholesome vigor work that vow down into practice; and the closing line of purity vigor, "dedicated to great awakening," gathers everything back into that one original thought.
Three points of the eye:
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Intrinsic-nature vigor = Woncheuk's threefold correspondence (eye): "brave and stalwart within the mind … equal to taking up measureless wholesome dharmas … to the benefit and ease of all sentient beings" 〔0525c04-05〕. Dunlun records Woncheuk's reading: brave-stalwart-and-equal → armor-vigor · taking-up-wholesome-dharmas → gathering-wholesome vigor · benefiting-and-easing-beings → benefiting-beings vigor 〔T42n1828 0543a19-24〕 — this threefold structure serves as the reading-map for the whole chapter.
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The fourfold structure of armor-vigor (eye): "If, in order to free a single sentient being from its suffering, I take a thousand great aeons for a single day and night and dwell within Naraka … this bravery of mine will still never shrink back" 〔0525c07-14〕. Dunlun reads it as four segments — making clear its bravery / its aim / its long span / its ultimate dedication — and cross-verifies it by the "four kinds of excellence" of the Abhidharma (down to the number "three thousand aeons of asaṃkhyeya") 〔T42n1828 0543a24-b02〕 — set the goal at its very limit, and the concrete difficulties naturally come to seem small.
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"As one puts out a fire on the head" · two pieces of the ancient masters' scholarship within the thirteen kinds of vigor (eye): among the seven kinds of all-kinds vigor, "advancing vigor" — "the vigor is brave and fierce, as one puts out a fire upon the head" 〔the treatise〕 — is the most vivid figure in the whole chapter; Dunlun records besides "Master Yuan's" pairing of the seven kinds of vigor with the bodhisattva-stages, and two notes on the variant readings of the old treatise — recorded only, not adjudicated.
Appended pointers:
- The nine aspects of vigor correspond one by one to the nine aspects of the three chapters on giving, discipline, and patience — still the shared format of the six perfections; benefiting-beings vigor says plainly "as stated in the Chapter on Discipline," and request-fulfilling / this-world-and-next-ease vigor say plainly "as should be known from the Chapter on Patience" — the Chapter on Vigor is one of the chapters in the Basic Section whose own plain text most often marks cross-chapter carrying-over.
- The Section on Ascertainment (Heading 10), ascertaining the Chapter on the Factors of Awakening, sets up separately the ten purities of the perfection of vigor (settled-placement / ripening / rousing / skillful means / no idle-time abiding / no toilsome abiding / departure / gathering-in companions / swift supernormal power / inexhaustibility) 〔0712b24-28〕, re-ascertaining on a distinct axis — see the Apparatus, Heading II.
- Alternate translations: Dharmakṣema's Chapter on Vigor, the twelfth (nine-aspect format close to Xuanzang's) · Guṇavarman's Chapter on Vigor, the thirteenth (no opening enumeration of the nine aspects; using the same "as stated in the Chapter on Patience" / "as stated in the Chapter on Discipline" abbreviation device) — see the Apparatus, Heading II.
本地分中菩薩地第十五初持瑜伽處 精進品第十二云何菩薩精進波羅蜜多？ 嗢拕南曰： 自性、一切、難、一切門、善士、一切種、遂求、二世樂、清淨，如是九種相，名略說精進。 謂九種相精進，名為菩薩精進波羅蜜多。 一者、自性精進，二者、一切精進，三者、難行精進，四者、一切門精進，五者、善士精進，六者、一切種精進，七者、遂求精進，八者、此世他世樂精進，九者、清淨精進。 云何菩薩自性精進？ 謂諸菩薩其心勇悍，堪能攝受無量善法，利益安樂一切有情，熾然無間，無有顛倒，及此所起身語意動，當知是名菩薩所行精進自性。 云何菩薩一切精進？ 謂此精進略有二種。 一者、依在家品精進，二者、依出家品精進。 當知依此二品精進，各有三種。 一、擐甲精進，二、攝善法精進，三、饒益有情精進。 云何菩薩擐甲精進？ 謂諸菩薩，於發加行精進之前，其心勇悍，先擐誓甲；若我為脫一有情苦，以千大劫等一日夜，處那洛迦，不在餘趣，乃至菩薩經爾所時，證得無上正等菩提；假使過此百千俱胝倍數時劫，方證無上正等菩提，我之勇悍亦無退屈，於求無上正等菩提非不進趣。 既進趣已，勤勇無懈，何況所經時短苦薄。 是名菩薩擐甲精進。 若有菩薩於如是相菩薩所有擐甲精進，少起勝解、少生淨信，如是菩薩尚已長養無量勇猛發勤精進大菩提性，何況菩薩成就如是擐甲精進。 如是菩薩於求菩提、饒益有情，無有少分難行事業可生怯劣難作之心。 云何菩薩攝善法精進？ 謂諸菩薩所有精進，能為施、戒、忍、精進、靜慮、慧波羅蜜多加行，能成辦施、戒、忍、精進、靜慮、慧波羅蜜多。 當知此復略有七種。 一、無動精進，一切分別、種種分別、根本煩惱、少分煩惱、一切異論、一切苦觸不傾動故。 二、堅固精進，是殷重加行故。 三、無量精進，能現證得一切明處故。 四、方便相應精進，所應得義無顛倒道隨順而行故，平等通達故。 五、無倒精進，為欲證得能引義利所應得義，願所引故。 六、恒常精進，是無間加行故。 七、離慢精進，由勤精進離高舉故。 由此七種攝善法精進勤加行故，令諸菩薩速能圓滿波羅蜜多，疾證無上正等菩提。 由此精進，是能修證、能成菩提一切善法最勝因緣，餘則不爾。 是故如來以種種門，稱讚精進能證無上正等菩提。 云何菩薩饒益有情精進？ 謂此精進有十一種，如戒品說。 彼說尸羅，此說精進，當知是名彼此差別。 云何菩薩難行精進？ 謂此精進略有三種。 若諸菩薩，無間遠離諸衣服想、諸飲食想、諸臥具想及己身想。 於諸善法無間修習，曾無懈廢。 是名第一難行精進。 若諸菩薩如是精進，盡眾同分，於一切時曾無懈廢。 是名第二難行精進。 若諸菩薩，平等通達功德相應，不緩不急，無有顛倒，能引義利精進成就。 是名第三難行精進。 如是菩薩難精進力，當知即是緣有情悲，及與般若能攝之因。 云何菩薩一切門精進？ 謂此精進略有四種。 一、離染法精進，二、引白法精進，三、淨除業精進，四、增長智精進。 離染法精進者，謂諸菩薩所有精進，能令一切結、縛、隨眠、隨煩惱、纏未生不生，已生斷滅。 引白法精進者，謂諸菩薩所有精進，一切善法未生令生，已生令住、令不忘失、增長廣大。 淨除業精進者，謂諸菩薩所有精進，能令三業皆悉清淨，能攝妙善身語意業。 增長智精進者，謂諸菩薩所有精進，能集、能增聞思修慧。 云何菩薩善士精進？ 謂此精進略有五種。 一、無所棄捨精進。 謂諸菩薩所有精進，不捨一切欲加行故。 二、無退減精進。 謂諸菩薩所有精進，如先所受若等若增，發勤精進隨長養故。 三、無下劣精進。 謂諸菩薩所有精進，勇猛、熾然、長時、無間精勤策勵，心無怯弱、無退屈故。 四、無顛倒精進。 謂諸菩薩所有精進，能引義利，方便善巧所攝持故。 五、勤勇加行精進。 謂諸菩薩所有精進，能於無上正等菩提達進趣故。 云何菩薩一切種精進？ 謂此精進，六種、七種，總十三種。 云何菩薩六種精進？ 一、無間精進。 謂一切時修加行故。 二、殷重精進。 謂能周備修加行故。 三、等流精進。 謂先因力所任持故。 四、加行精進。 數數思擇種種善品，正加行故。 五、無動精進。 一切苦觸不能動故，亦不轉成餘性分故。 六、無喜足精進。 少分下劣差別證中不喜足故。 菩薩成就如是六種一切種精進，發勤精進故，所以說言：有勢、有勤、有勇、堅猛，於諸善法不捨其軛。 云何菩薩七種精進？ 一、與欲俱行精進。 謂諸菩薩所有精進，數於無上正等菩提，猛利欲願隨長養故。 二、平等相應精進。 謂諸菩薩所有精進，能令隨一根本煩惱及隨煩惱，不染污心、亦不纏心。 由此精進，能令菩薩於諸善法等習而住。 三、勝進精進。 謂諸菩薩，若為隨一根本煩惱及隨煩惱染心、纏心；為斷如是諸煩惱故，精進勇猛，如滅頭然。 四、勤求精進。 謂諸菩薩勇猛勤求一切明處無厭倦故。 五、修學精進。 謂諸菩薩，於所學法如應如宜，普於一切法隨法行能成辦故。 六、利他精進。 謂諸菩薩所有精進，於如前說十一種相，應知其相。 七、善護精進。 謂諸菩薩所有精進，起正加行，善自防守；若有所犯，如法悔除。 如是菩薩十三種精進，名一切種精進。 菩薩所有遂求精進、此世他世樂精進，如忍應知。 其差別者，彼說堪忍，此說菩薩精進勇悍。 云何菩薩清淨精進？ 謂此精進略有十種。 一、相稱精進，二、串習精進，三、無緩精進，四、善攝精進，五、應時修習精進，六、通達眾相精進，七、不退弱精進，八、不捨軛精進，九、平等精進，十、迴向大菩提精進。 若諸菩薩，或為彼彼諸隨煩惱極所逼切，為斷彼彼隨煩惱故，修習種種相稱對治。 謂為對治諸貪欲故，修習不淨；為欲對治諸瞋恚故，修習慈愍；為欲對治諸愚癡故，修習觀察緣性緣起；為欲對治諸尋思故，修習息念；為欲對治諸憍慢故，修界差別。 如是等類，是名菩薩相稱精進。 若諸菩薩，非唯成就始業、初業所有精進；謂為住心教授教誡，非不亦由串習加行、積習加行。 是名菩薩串習精進。 若諸菩薩，亦非唯有串習加行、積習加行，為住其心教授教誡；然此始業、初業菩薩，於此加行不緩加行、無間加行、殷重加行。 是名菩薩無緩精進。 若諸菩薩從師長所，或自多聞力所持故，無倒而取，為住其心發勤精進。 是名菩薩善攝精進。 若諸菩薩無倒取已，於應止時，能正修止；於應舉時，能策其心；於應捨時，能正修捨。 是名菩薩應時修習相應精進。 若諸菩薩於其種種止、舉、捨相，入、住、出相，能善了知、能無忘失、能善通達，無間修作、殷重修作。 是名菩薩通達眾相相應精進。 若諸菩薩聞說種種最極廣大、最極甚深、不可思議、不可度量菩薩精進，不自輕蔑，心不怯弱，不於所有少分下劣差別證中而生喜足，不求上進。 是名菩薩不退弱精進。 若諸菩薩，於時時間密護根門、飲食知量、初夜後夜常勤修習覺寤瑜伽、正知而住。 於如是類等持資糧能攝受轉，即於其中熾然修習，於能引攝無倒義利，於一切時勤加功用。 是名菩薩不捨軛精進。 若諸菩薩發勤精進、不緩不急、平等雙運；普於一切應作事中，亦能平等殷重修作。 是名菩薩平等精進。 若諸菩薩一切精進有所為作，無不皆為迴向無上正等菩提。 是名菩薩迴向大菩提精進。 如是最初自性精進，乃至最後清淨精進，皆得菩薩大菩提果。 菩薩依此所有精進，圓滿精進波羅蜜多，能於無上正等菩提速疾已證、當證、今證。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
總標：精進之九相
什麼是菩薩的精進波羅蜜多？嗢拕南（攝頌）說：自性、一切、難、一切門、善士、一切種、遂求、二世樂、清淨——這九種相，是略說的「精進」。也就是說，這九種相的精進，合起來就是菩薩精進波羅蜜多：一自性精進，二一切精進，三難行精進，四一切門精進，五善士精進，六一切種精進，七遂求精進，八此世他世樂精進，九清淨精進。
一、自性精進
什麼是菩薩的自性精進？是說諸菩薩，內心勇猛剛悍，堪能攝受無量善法、利益安樂一切有情，熾然不間斷、沒有絲毫顛倒，以及由此所發起的身語意行動——應知這就是菩薩所行精進的自性。
二、一切精進
什麼是菩薩的一切精進？此精進略有二種：一依在家品精進，二依出家品精進。依這二品精進，各有三種：一擐甲精進，二攝善法精進，三饒益有情精進。
擐甲精進：先立誓願的勇悍
什麼是菩薩的擐甲精進？是說諸菩薩，在發起加行精進之前，內心先勇猛剛悍地立下誓願，如同披上鎧甲：「若我為了救脫一位有情之苦，須以一千大劫為一日一夜、處於那洛迦（地獄）之中，而非投生其餘善趣，乃至要經歷這樣長的時間才能證得無上正等菩提；即便超過這數目的百千俱胝倍時劫才能證得，我這份勇悍之心也絕不退屈，對求無上正等菩提之事，也絕不因此而不再進趣。」既然已經如此進趣，便勤勇不懈，何況實際所經歷的時間遠比這短、所受的苦遠比這輕。這就是菩薩的擐甲精進。
若有菩薩，對這樣的擐甲精進，哪怕只生起少分的勝解、少分的淨信，這樣的菩薩尚且已經長養了無量勇猛、能發起精進的大菩提種性，何況真正成就了這樣的擐甲精進。像這樣的菩薩，對於求菩提、饒益有情之事，便沒有絲毫難行之事能使他生起怯弱、覺得難以承擔的心。
攝善法精進：七種不動搖的品質
什麼是菩薩的攝善法精進？是說諸菩薩所具有的精進，能作為布施、持戒、忍辱、精進、靜慮、智慧六波羅蜜多的加行憑藉，也能成辦這六波羅蜜多。應知這又略有七種：
一無動精進——不被一切分別、種種分別、根本煩惱、少分煩惱、一切異論、一切苦觸所動搖；二堅固精進——這是殷重加行的緣故；三無量精進——能現前證得一切明處的緣故；四方便相應精進——對所應證得之義能無顛倒地隨順而行、平等通達的緣故；五無倒精進——為了證得能引生義利的所應得之義、被誓願所引發的緣故；六恆常精進——這是無間斷加行的緣故；七離慢精進——由於勤修精進而遠離高舉憍慢的緣故。
由於這七種攝善法精進的勤加行持，能使諸菩薩迅速圓滿波羅蜜多、疾速證得無上正等菩提。正因為這精進是能修證、能成就菩提的一切善法中最殊勝的因緣，其餘善法都不如此，所以如來以種種法門，稱讚精進能證得無上正等菩提。
饒益有情精進：與戒品相通
什麼是菩薩的饒益有情精進？此精進有十一種，如戒品所說——那裡說的是尸羅（戒），這裡說的是精進，應知這就是彼此的差別所在。
三、難行精進
什麼是菩薩的難行精進？此精進略有三種。若諸菩薩，無有間斷地遠離對衣服、飲食、臥具及自身的種種顧念，於諸善法無間修習，未曾懈廢——這是第一難行精進。若諸菩薩如此精進，窮盡一期生命，在一切時都未曾懈廢——這是第二難行精進。若諸菩薩，平等通達與功德相應之事，不緩不急、沒有顛倒，能引生義利的精進得以成就——這是第三難行精進。應知這樣的菩薩難行精進之力，正是以緣有情之悲與般若智慧為所攝的因。
四、一切門精進
什麼是菩薩的一切門精進？此精進略有四種：一離染法精進，二引白法精進，三淨除業精進，四增長智精進。
離染法精進，是說諸菩薩所有的精進，能使一切結、縛、隨眠、隨煩惱、纏縛尚未生起的不再生起、已經生起的斷滅無餘。引白法精進，是說能使一切善法尚未生起的令其生起，已經生起的令其安住、不忘失、增長廣大。淨除業精進，是說能使身語意三業皆得清淨，能攝持美善的身語意業。增長智精進，是說能積集、增長聞、思、修所生之慧。
五、善士精進
什麼是菩薩的善士精進？此精進略有五種：一無所棄捨精進——所有的精進不捨棄一切欲修習加行之事；二無退減精進——所有的精進，如先前所受持的一般，若持平或增進，都能發勤精進、隨之長養；三無下劣精進——所有的精進勇猛、熾然、長時、無間精勤策勵，心中沒有怯弱、沒有退屈；四無顛倒精進——所有的精進，能引生義利，被方便善巧所攝持；五勤勇加行精進——所有的精進，能於無上正等菩提通達進趣。
六、一切種精進
什麼是菩薩的一切種精進？此精進有六種、七種，總共十三種。
六種：一無間精進——一切時都修加行的緣故；二殷重精進——能周遍完備地修加行的緣故；三等流精進——先前的因力所任持的緣故；四加行精進——數數思擇種種善品、正確加行的緣故；五無動精進——一切苦觸都不能動搖、也不會轉變為其餘性質的緣故；六無喜足精進——對少分下劣差別的證量不感到滿足的緣故。菩薩成就這六種一切種精進、發勤精進之故，所以說：有勢、有勤、有勇、堅猛，對諸善法從不捨棄其擔負。
七種：一與欲俱行精進——所有的精進，屢屢對無上正等菩提生起猛利欲願、隨之長養；二平等相應精進——所有的精進，能使隨一根本煩惱及隨煩惱，不染污心、也不纏縛心，由此精進，能使菩薩對諸善法平等修習而安住；三勝進精進——若被隨一根本煩惱及隨煩惱染污心、纏縛心，為斷除這些煩惱，精進勇猛，猶如撲滅頭上著火一般迫切；四勤求精進——猛勇勤求一切明處，沒有厭倦；五修學精進——對所學之法如理如宜，能於一切法普遍隨法修行、成辦所學；六利他精進——所有的精進，於如前所說十一種饒益有情之相，應知其相亦然；七善護精進——所有的精進，發起正確加行、善加自我防守，若有所違犯，便如法懺悔滌除。
如此菩薩十三種精進，名為一切種精進。菩薩所有的遂求精進、此世他世樂精進，道理如忍品所說，應知——所差別的是，忍品說的是堪忍，這裡說的是菩薩精進勇悍。
七、清淨精進
什麼是菩薩的清淨精進？此精進略有十種：一相稱精進，二串習精進，三無緩精進，四善攝精進，五應時修習精進，六通達眾相精進，七不退弱精進，八不捨軛精進，九平等精進，十迴向大菩提精進。
相稱精進：若諸菩薩，被種種隨煩惱極度逼迫切身，為斷除這些隨煩惱，便修習種種相應的對治法——為對治貪欲，修習不淨觀；為對治瞋恚，修習慈愍；為對治愚癡，修習觀察緣性緣起；為對治尋思，修習息念；為對治憍慢，修習界差別觀。像這樣種種，就是菩薩的相稱精進。
串習精進：若諸菩薩，不只是成就初學者、初業菩薩所有的精進——是說為了安住其心而接受教授教誡，也並非不由串習加行、積習加行所致——這就是菩薩的串習精進。
無緩精進：若諸菩薩，也並非只有串習加行、積習加行才能為了安住其心而接受教授教誡；然而這初學、初業菩薩，對這加行不鬆緩加行、無間斷加行、殷重加行——這就是菩薩的無緩精進。
善攝精進：若諸菩薩，從師長處、或憑藉自己多聞之力所受持，無顛倒地攝取，以此安住其心、發勤精進——這就是菩薩的善攝精進。
應時修習精進：若諸菩薩，既已無顛倒地攝取之後，於應當止息之時能正確修止，於應當策發之時能策動其心，於應當捨離之時能正確修捨——這就是菩薩應時修習相應精進。
通達眾相精進：若諸菩薩，對種種止相、舉相、捨相，以及入定、住定、出定之相，都能善加了知、不曾忘失、善加通達，無間修作、殷重修作——這就是菩薩通達眾相相應精進。
不退弱精進：若諸菩薩，聽聞說種種最極廣大、最極甚深、不可思議、不可度量的菩薩精進，不因此自我輕蔑、心生怯弱，也不因所有少分下劣差別的證量而感到滿足、不再上進——這就是菩薩不退弱精進。
不捨軛精進：若諸菩薩，時時密護根門、飲食知量，初夜後夜常勤修習覺寤瑜伽、正知而住；對這類等持資糧能加以攝受轉化，便在其中熾然修習，對能引攝無顛倒義利之事，於一切時勤加功用——這就是菩薩不捨軛精進。
平等精進：若諸菩薩，發勤精進，不緩不急、平等雙運；對一切應作之事，也能平等殷重地修作——這就是菩薩平等精進。
迴向大菩提精進：若諸菩薩，一切精進但凡有所作為，無不皆迴向於無上正等菩提——這就是菩薩迴向大菩提精進。
如此，從最初的自性精進，一路到最後的清淨精進，都能成就菩薩的大菩提果。菩薩依止這一切精進，圓滿精進波羅蜜多，便能對無上正等菩提迅速已證、當證、今證。
The Overall Heading: The Nine Aspects of Vigor
What is the bodhisattva's perfection of vigor (vīrya-pāramitā)? The uddāna (the summary verse) says: intrinsic nature, the all-inclusive, the difficult, all-gateways, the good person, all-kinds, the fulfilling of requests, the ease of this world and the next, purity — these nine aspects are what "vigor" is, stated briefly. That is to say, the vigor of these nine aspects, taken together, is the bodhisattva's perfection of vigor: first, intrinsic-nature vigor; second, all-inclusive vigor; third, difficult-to-practice vigor; fourth, all-gateways vigor; fifth, good-person vigor; sixth, all-kinds vigor; seventh, request-fulfilling vigor; eighth, the vigor for the ease of this world and the next; ninth, purity vigor.
One · Intrinsic-Nature Vigor
What is the bodhisattva's intrinsic-nature vigor? It is this: the bodhisattvas, brave and stalwart within the mind, are equal to taking up measureless wholesome dharmas and to the benefit and ease of all sentient beings — blazing and unbroken, without the slightest error — together with the actions of body, speech, and mind that this sets in motion. This, it should be known, is the intrinsic nature of the vigor that a bodhisattva practices.
Two · All-Inclusive Vigor
What is the bodhisattva's all-inclusive vigor? This vigor is, in brief, of two kinds: first, vigor pertaining to the class of the householder; second, vigor pertaining to the class of the renunciant. Relying on these two classes, the vigor is in each case of three kinds: first, armor-vigor; second, gathering-wholesome vigor; third, benefiting-beings vigor.
Armor-Vigor: The Stalwart Bravery of First Setting Up a Vow
What is the bodhisattva's armor-vigor? It is this: the bodhisattvas, before setting the intensified effort of vigor in motion, first set up a vow bravely and stalwartly within the mind, as though donning armor: "If, in order to rescue and free a single sentient being from its suffering, I must take a thousand great aeons for a single day and night and dwell within Naraka (the hells), rather than being born into the other good destinies — even to the point of having to pass through so long a span before I can realize unsurpassed perfect awakening; and even if it be beyond that span, by a hundred-thousand-koṭi-fold of aeons, that I can realize it — this brave and stalwart mind of mine will never once shrink back, nor, on that account, will it cease to press onward toward the matter of seeking unsurpassed perfect awakening." Having thus pressed onward, he is then diligent and brave and untiring — how much the more so, when the span he actually passes through is far shorter than this, and the suffering he actually undergoes far lighter than this. This is the bodhisattva's armor-vigor.
If there be a bodhisattva who, toward armor-vigor of this kind, gives rise to even a small measure of resolute conviction, a small measure of pure faith — such a bodhisattva has already nourished the great bodhi-lineage-nature of measureless bravery, able to set vigor in motion; how much the more one who has truly accomplished armor-vigor of this kind. A bodhisattva such as this, toward the matter of seeking awakening and benefiting sentient beings, has not the slightest difficult task able to make him give rise to a timid mind that finds it hard to bear.
Gathering-Wholesome Vigor: Seven Unshakable Qualities
What is the bodhisattva's gathering-wholesome vigor? It is this: the vigor that the bodhisattvas possess is able to serve as the reliance-in-intensified-practice for the six perfections — giving, discipline, patience, vigor, meditative absorption, and wisdom — and is able also to bring these six perfections to accomplishment. It should be known that this too is, in brief, of seven kinds:
First, unshakable vigor — not shaken by any discrimination, by the various discriminations, by the root afflictions, by a small portion of the afflictions, by any heterodox theory, or by any painful contact; second, firm vigor — because of intensified practice earnestly undertaken; third, measureless vigor — because it is able to realize directly all the sciences; fourth, skillful-means-corresponding vigor — because, toward the meaning that ought to be realized, it accords without error and penetrates evenly; fifth, non-erroneous vigor — because, in order to realize the meaning that ought to be attained, which draws forth benefit and welfare, it is set in motion by the vow; sixth, constant vigor — because of intensified practice unbroken; seventh, conceit-free vigor — because, through the diligent cultivation of vigor, it is far from the lofty-lifting of arrogance and conceit.
Because of the diligent intensified practice of these seven kinds of gathering-wholesome vigor, the bodhisattvas are able swiftly to complete the perfections and quickly to realize unsurpassed perfect awakening. Precisely because this vigor is, among all the wholesome dharmas able to cultivate-and-realize and able to accomplish awakening, the most excellent cause and condition — the other wholesome dharmas being not so — the Tathāgata, by every manner of Dharma-gateway, praises vigor as able to realize unsurpassed perfect awakening.
Benefiting-Beings Vigor: In Common with the Chapter on Discipline
What is the bodhisattva's benefiting-beings vigor? This vigor is of eleven kinds, as stated in the Chapter on Discipline — there it is discipline (śīla) that is spoken of, here it is vigor; it should be known that just this is where the two differ.
Three · Difficult-to-Practice Vigor
What is the bodhisattva's difficult-to-practice vigor? This vigor is, in brief, of three kinds. If the bodhisattvas, without any break, are far from every sort of concern for clothing, food and drink, bedding, and their own body, and toward the wholesome dharmas cultivate without break, never once slack or neglectful — this is the first difficult-to-practice vigor. If the bodhisattvas, being vigorous thus, exhaust the whole span of a single lifetime and at all times are never once slack or neglectful — this is the second difficult-to-practice vigor. If the bodhisattvas evenly penetrate matters that correspond to merit, neither too slack nor too urgent, without error, so that the vigor which draws forth benefit and welfare comes to accomplishment — this is the third difficult-to-practice vigor. It should be known that the power of a bodhisattva's difficult-to-practice vigor of this kind is precisely the cause subsumed by the compassion that takes sentient beings as its object and by prajñā-wisdom.
Four · All-Gateways Vigor
What is the bodhisattva's all-gateways vigor? This vigor is, in brief, of four kinds: first, defilement-departing vigor; second, white-dharma-drawing vigor; third, karma-purifying vigor; fourth, wisdom-increasing vigor.
Defilement-departing vigor is this: the vigor that the bodhisattvas have is able to make all the bonds, fetters, latent proclivities, secondary afflictions, and entangling ties — those not yet arisen not to arise, and those already arisen to be cut off without remainder. White-dharma-drawing vigor is this: it is able to make all the wholesome dharmas — those not yet arisen to arise, and those already arisen to abide, not be forgotten, and increase and expand. Karma-purifying vigor is this: it is able to make the three karmas of body, speech, and mind all attain purity, and to take up and hold the fine and good karmas of body, speech, and mind. Wisdom-increasing vigor is this: it is able to accumulate and increase the wisdom born of hearing, reflection, and cultivation.
Five · Good-Person Vigor
What is the bodhisattva's good-person vigor? This vigor is, in brief, of five kinds: first, non-forsaking vigor — all the vigor forsakes no matter of intensified practice that one wishes to cultivate; second, non-diminishing vigor — all the vigor, just as was received and upheld before, whether held level or advanced, is able to set diligent vigor in motion and to nourish itself accordingly; third, non-inferior vigor — all the vigor is brave, blazing, long-enduring, unbroken diligent spurring-and-urging, with no timidity and no shrinking in the mind; fourth, non-erroneous vigor — all the vigor is able to draw forth benefit and welfare, held together by skillful means; fifth, diligent-and-brave-intensified-practice vigor — all the vigor is able to penetrate and press onward toward unsurpassed perfect awakening.
Six · All-Kinds Vigor
What is the bodhisattva's all-kinds vigor? This vigor is of six kinds and of seven kinds, thirteen kinds in all.
The six kinds: first, unbroken vigor — because it cultivates intensified practice at all times; second, earnest vigor — because it is able to cultivate intensified practice thoroughly and completely; third, outflowing vigor — because it is upheld by the power of prior causes; fourth, intensified-practice vigor — because, again and again reflecting-and-selecting the various wholesome categories, it practices correctly; fifth, unshakable vigor — because no painful contact can shake it, nor will it turn into any other nature; sixth, unsatisfied vigor — because it is not content with a small and inferior portion of realized measure. Because the bodhisattva accomplishes these six kinds of all-kinds vigor and sets diligent vigor in motion, it is therefore said: he has force, he has diligence, he has bravery, he is firm and fierce, and toward the wholesome dharmas he never forsakes his yoke of burden.
The seven kinds: first, vigor coursing-together-with-desire — all the vigor, again and again toward unsurpassed perfect awakening, gives rise to keen and sharp desire-and-vow and nourishes itself accordingly; second, evenly-corresponding vigor — all the vigor is able to make any one root affliction or secondary affliction neither defile the mind nor entangle-and-bind the mind, and by this vigor is able to make the bodhisattva cultivate evenly and abide in the wholesome dharmas; third, advancing vigor — if the mind be defiled or entangled-and-bound by any one root affliction or secondary affliction, then in order to cut off these afflictions, the vigor is brave and fierce, as urgent as one putting out a fire ablaze upon the head; fourth, diligently-seeking vigor — fierce and brave, diligently seeking all the sciences, without weariness; fifth, cultivation-and-study vigor — toward the dharmas to be studied, in accord with principle and with what is fitting, it is able toward all dharmas to practice universally in accord with the Dharma and to bring the studied to accomplishment; sixth, benefiting-others vigor — all the vigor, toward the eleven aspects of benefiting sentient beings stated above, should be known to have aspects likewise so; seventh, well-guarding vigor — all the vigor sets in motion correct intensified practice and guards itself well; if there be any transgression, it then repents and cleanses it away in accord with the Dharma.
Thus the bodhisattva's thirteen kinds of vigor are named all-kinds vigor. As for all the bodhisattva's request-fulfilling vigor and the vigor for the ease of this world and the next — the principle is as stated in the Chapter on Patience, it should be known; where they differ is that the Chapter on Patience speaks of forbearance, while here is spoken the bodhisattva's brave and stalwart vigor.
Seven · Purity Vigor
What is the bodhisattva's purity vigor? This vigor is, in brief, of ten kinds: first, well-matched vigor; second, thoroughly-practiced vigor; third, unslack vigor; fourth, well-gathering vigor; fifth, cultivating-at-the-fitting-time vigor; sixth, penetrating-the-many-marks vigor; seventh, non-shrinking vigor; eighth, yoke-not-forsaking vigor; ninth, even vigor; tenth, vigor dedicated to great awakening.
Well-matched vigor: If the bodhisattvas, extremely pressed and bound close by the various secondary afflictions, in order to cut off these secondary afflictions cultivate the various corresponding antidotes — to counter craving-desire, cultivating the contemplation of impurity; to counter ill-will, cultivating loving-kindness; to counter delusion, cultivating the contemplation of the conditioned-nature of dependent origination; to counter thought-and-cogitation, cultivating mindfulness of the breath; to counter arrogance, cultivating the contemplation of the difference of elements. Such things as these are the bodhisattva's well-matched vigor.
Thoroughly-practiced vigor: If the bodhisattvas do not merely accomplish the vigor that the beginner, the bodhisattva new to the work, possesses — that is, receiving instruction and admonition in order to steady the mind — nor is it not brought about through the intensified practice of thorough-practice and the intensified practice of accumulated-practice — this is the bodhisattva's thoroughly-practiced vigor.
Unslack vigor: If the bodhisattvas, again, do not merely by the intensified practice of thorough-practice and accumulated-practice receive instruction and admonition in order to steady the mind; yet this beginner, this bodhisattva new to the work, toward this intensified practice is unslack in intensified practice, unbroken in intensified practice, earnest in intensified practice — this is the bodhisattva's unslack vigor.
Well-gathering vigor: If the bodhisattvas, from a teacher, or by the power of their own extensive learning, take up and hold, gathering it without error, and by this steady the mind and set diligent vigor in motion — this is the bodhisattva's well-gathering vigor.
Cultivating-at-the-fitting-time vigor: If the bodhisattvas, having already taken it up without error, at the time when one ought to rest are able to cultivate stilling correctly, at the time when one ought to spur are able to rouse the mind, and at the time when one ought to let go are able to cultivate equanimity correctly — this is the bodhisattva's vigor corresponding to cultivating-at-the-fitting-time.
Penetrating-the-many-marks vigor: If the bodhisattvas, toward the various marks of stilling, of rousing, and of equanimity, and the marks of entering, abiding in, and emerging from concentration, are able to know them well, never forget them, and penetrate them well, cultivating them without break and cultivating them earnestly — this is the bodhisattva's vigor corresponding to penetrating-the-many-marks.
Non-shrinking vigor: If the bodhisattvas, hearing spoken the various kinds of most vast, most profound, inconceivable, immeasurable bodhisattva-vigor, do not on that account belittle themselves or give rise to a timid mind, nor are content, by reason of any small and inferior portion of realized measure, to advance no further — this is the bodhisattva's non-shrinking vigor.
Yoke-not-forsaking vigor: If the bodhisattvas at all times closely guard the gates of the senses and know the measure in food and drink, and in the first and last watches of the night are ever diligent in cultivating the yoga of wakefulness, abiding with right awareness; and toward such provisions for concentration are able to take them up and transform them, then blaze in cultivation among them, and toward matters able to draw in error-free benefit and welfare apply effort diligently at all times — this is the bodhisattva's yoke-not-forsaking vigor.
Even vigor: If the bodhisattvas set diligent vigor in motion, neither too slack nor too urgent, coursing evenly in tandem, and toward all matters to be done are able to cultivate them evenly and earnestly — this is the bodhisattva's even vigor.
Vigor dedicated to great awakening: If the bodhisattvas, in all the vigor, whatever they undertake, dedicate every bit of it to unsurpassed perfect awakening — this is the bodhisattva's vigor dedicated to great awakening.
Thus, from the intrinsic-nature vigor at the very first, all the way to the purity vigor at the last, all are able to accomplish the bodhisattva's fruit of great awakening. Relying on all this vigor, the bodhisattva completes the perfection of vigor and is thereby able, toward unsurpassed perfect awakening, swiftly to have realized it, to be about to realize it, and now to realize it.
六度走到第四步
施捨、戒律、忍辱都立好了，接下來的問題是：這條路這麼長，動力從哪裡來？精進品要教的，不是「要努力」這句口號，是動力的結構——先立一個誓願，大到聽起來不合理，然後所有具體的努力，都只是這個誓願自然而然的落實。
自性精進：圓測的三分對應，讓整品有了骨架
論定義自性精進：「其心勇悍，堪能攝受無量善法，利益安樂一切有情，熾然無間，無有顛倒，及此所起身語意動。」（本論）遁倫錄圓測的解讀，把這句話直接拆成三段、對應下文精進品最重要的三分結構：「勇悍堪能」對應擐甲精進（先立誓願的勇悍），「攝受善法」對應攝善法精進（積累善法的具體功夫），「利益安樂有情」對應饒益有情精進（利他的行動）。
這個對應很值得記住，因為它給了整品一個清楚的閱讀地圖：擐甲是『為什麼要開始』，攝善法是『開始之後怎麼做』，饒益有情是『做出來的東西給誰』。精進品接下來的展開，其實都是這三段的細部放大。
擐甲精進：一個故意誇張到不合理的誓願
論舉的擐甲精進誓詞，是全品最有力量的一段：「若我為脫一有情苦，以千大劫等一日夜，處那洛迦，不在餘趣，乃至菩薩經爾所時，證得無上正等菩提；假使過此百千俱胝倍數時劫，方證無上正等菩提，我之勇悍亦無退屈。」——為了救一個有情，願意把一千大劫壓縮成一日一夜、投身地獄，而且就算要花上百千俱胝倍那麼久的時間才能成佛，這份勇悍之心也絕不退屈。
這個誓願讀起來近乎不合理，但這正是它的用意所在。遁倫把這段拆成四層：明其勇悍、明所為、明長時、明究竟迴向，並引《對法》（《大乘阿毘達磨雜集論》）的「四最勝」互證，連「三千劫阿僧祇耶」的時劫數字都對得上——這不是隨口誇飾，是有其教理架構支撐的一套「先把目標設到極限」的修行方法。論接著補一句很實際的話：哪怕只是對這樣的誓願生起少分的勝解、少分的淨信，就已經在長養無量的菩提種性了——換句話說，這個誓願的作用，不在於你真的要去實踐每一個字，在於它一旦真心立下，眼前所有具體的難行之事，相較之下都變得微不足道。這就是為什麼論說：既已立此大願，「於求菩提、饒益有情，無有少分難行事業可生怯劣難作之心」。先把目標定得大到不合理，眼前的具體困難自然就顯得小了——這是擐甲精進的心理機制，不是一句勵志口號。
攝善法精進：七種『不被什麼東西動搖』
攝善法精進七種，讀起來像是同一個問題從七個角度回答：『什麼會讓精進停下來？』——無動精進（不被分別、煩惱、異論、苦觸動搖）、堅固精進（殷重加行）、無量精進（現證一切明處）、方便相應精進（無顛倒隨順）、無倒精進（願所引發）、恆常精進（無間加行）、離慢精進（不因精進而生憍慢）。七種湊在一起，講的其實是精進最大的敵人不是懶惰，是被種種內外境緣打斷——被煩惱打斷、被異論打斷、被苦受打斷、甚至被自己因精進而生的驕傲打斷。論說這七種精進勤加行持，能使菩薩「速能圓滿波羅蜜多，疾證無上正等菩提」，並補了一句總評：精進是「能修證、能成菩提一切善法最勝因緣，餘則不爾」——六度之中，精進被賦予了近乎樞紐的地位，因為布施、持戒、忍辱、靜慮、智慧的每一項成就，都需要精進去推動、去完成。
饒益有情精進，論直接說「如戒品說」——這是精進品在論本自身層面最明顯的經濟手法：三聚裡的饒益有情，戒品講過一次，這裡不再重複展開，只換了主詞（彼說尸羅，此說精進）。同樣的手法也用在遂求精進、此世他世樂精進上，直接說「如忍應知」——這提醒讀者，六度九相通式不只是結構上的呼應，論本自己也承認、也直接沿用彼此的內容，不是每一度都要從頭獨立講一遍。
難行精進、一切門精進、善士精進：精進的廣度
難行精進三種——遠離對衣食臥具與己身的顧念、窮盡一期生命無有懈廢、平等通達功德不緩不急——論在最後補一句總結：「當知即是緣有情悲，及與般若能攝之因」。這句話很關鍵：難行精進之所以難行，不是因為它要求的意志力強，是因為它必須同時被「悲」（不忍眾生苦）與「般若」（不顛倒的智慧）雙重攝持，缺一則要不流於盲目蠻幹、要不流於半途而廢。
一切門精進四種——離染法（斷結縛隨眠）、引白法（生善法令增長）、淨除業（清淨三業）、增長智（集增聞思修慧）——把精進的作用面切成「止惡」「生善」「淨業」「增智」四塊，止觀合看，精進不是單一動作，是同時在多個層面推進的整體工程。善士精進五種，則從「不捨」「不退」「不下劣」「不顛倒」「勤勇加行」五個修飾詞，描繪一種持續而不動搖的品質——精進到了善士的程度，不再是偶爾發奮，是穩定的性格。
一切種精進：十三種精進裡，藏著兩則古德的細心整理
一切種精進十三相，六種加七種。六種側重精進『不被什麼帶偏』——無間、殷重、等流（承先因之力）、加行（數數思擇）、無動、無喜足（不因小成就而滿足）；七種則細膩得多，尤其第三種「勝進精進」的比喻極生動：「若為隨一根本煩惱及隨煩惱染心、纏心，為斷如是諸煩惱故，精進勇猛，如滅頭然」——像撲滅頭上著火一樣急迫地對治煩惱，這是全品最鮮明的一句譬喻。
遁倫在這裡留下兩則值得記住的考據：一是「遠師」（淨影寺慧遠）把七種精進與菩薩階位一一配對的意見；二是兩則舊論（真諦譯本）的文字異同筆記。這些細節提醒讀者，這份「十三種精進」的清單並非鐵板一塊的定論，古德之間對如何配位、如何理解字句，仍留有討論的空間。
清淨精進：十種，收在「迴向」
清淨精進十種——相稱（對治相應煩惱）、串習、無緩、善攝、應時修習、通達眾相、不退弱、不捨軛、平等、迴向大菩提——前九種講的都是『怎麼把精進做得綿密扎實』，最後一種「迴向大菩提精進」則把前面九種全部收攏：「一切精進有所為作，無不皆為迴向無上正等菩提」。這正好呼應了擐甲精進開篇立下的那個誓願——一路精進到最後，繞回的還是最初那句「為脫一有情苦」的初心，只是此刻它已經化成了具體、綿密、不間斷的日常行持。
此品照出的一義
精進品九相看似在列舉種種『努力的方式』，實則自始至終只教一件事：精進的動力不來自意志力的強弱，來自誓願的結構——先把目標立得大到不合理，具體的難行之事自然顯得渺小；再用七種不被動搖的品質把這願落實到日常；最終所有的努力，迴向的還是最初那一念。 圓測的三分對應（擐甲/攝善法/饒益有情），恰是這條動力鏈的三個環節：為什麼開始、怎麼做、做給誰看——精進波羅蜜，講的從來不是一句「要努力」，是一整套從誓願到行動、從行動到迴向的完整結構。
承衍
精進承忍品而來，九相仍是六度通式；饒益有情精進明言「如戒品說」、遂求與此世他世樂精進明言「如忍應知」——精進品是本地分明文自身標註跨品沿用最多的一品，印證九相通式非虛設架構。攝決擇分10目決擇菩提分品另立精進波羅蜜多十清淨，別軸重決，不沿九相。下接靜慮品（六度之五）——精進立勇悍之行，靜慮續立寂靜之心。
The Sixth Perfection, Reached at Its Fourth Step
Giving, discipline, patience — all now set in place; the question that comes next is this: this road is so long, from where does the momentum come? What the Chapter on Vigor sets out to teach is not the slogan "one must strive," but the structure of momentum — first set up a vow, large to the point that it sounds unreasonable, and then let every concrete effort be nothing more than the natural and inevitable working-out of that vow.
Intrinsic-Nature Vigor: Woncheuk's Threefold Correspondence Gives the Whole Chapter Its Skeleton
The treatise defines intrinsic-nature vigor: "brave and stalwart within the mind, equal to taking up measureless wholesome dharmas, to the benefit and ease of all sentient beings — blazing and unbroken, without error — together with the actions of body, speech, and mind that this sets in motion." 〔the treatise〕 Dunlun's Notes record Woncheuk's reading, which takes this sentence apart directly into three segments, corresponding to the most important threefold structure of the Chapter on Vigor that follows: "brave, stalwart, and equal" corresponds to armor-vigor (the stalwart bravery of first setting up a vow); "taking up wholesome dharmas" corresponds to gathering-wholesome vigor (the concrete work of accumulating wholesome dharmas); "benefiting and easing sentient beings" corresponds to benefiting-beings vigor (the action of benefiting others).
This correspondence is well worth remembering, for it gives the whole chapter a clear reading-map: armor is "why one must begin," gathering-wholesome is "how one goes about it once begun," and benefiting-beings is "to whom the thing that is made is given." The unfolding that the Chapter on Vigor gives next is in fact all a detailed magnification of these three segments.
Armor-Vigor: A Vow Deliberately Exaggerated to the Point of Unreason
The armor-vigor vow that the treatise cites is the most forceful passage in the whole chapter: "If, in order to free a single sentient being from its suffering, I take a thousand great aeons for a single day and night and dwell within Naraka, not in the other destinies — even to the point where the bodhisattva must pass through so long a span before realizing unsurpassed perfect awakening; and even if it be beyond this, by a hundred-thousand-koṭi-fold of aeons, that I realize unsurpassed perfect awakening — this bravery of mine will still never shrink back." To free a single sentient being, one is willing to compress a thousand great aeons into a single day and night and cast oneself into the hells, and even were it to take a span a hundred-thousand-koṭi-fold as long before buddhahood, this brave and stalwart mind would never once shrink back.
This vow reads as very nearly unreasonable, but that is exactly where its intent lies. Dunlun takes this passage apart into four layers: making clear its bravery, making clear its aim, making clear its long span, and making clear its ultimate dedication; and he cross-verifies it by citing the "four kinds of excellence" of the Abhidharma (the Mahāyāna-abhidharma-samuccaya-vyākhyā, the Compendium with Commentary), down to the very number "three thousand aeons of asaṃkhyeya" for the span of time, which matches exactly — this is no offhand exaggeration, but a whole method of practice, supported by a doctrinal frame, of "first setting the goal at its very limit." The treatise then adds a most practical remark: even to give rise to but a small measure of resolute conviction, a small measure of pure faith, toward such a vow is already to nourish measureless bodhi-lineage-nature — in other words, the use of this vow lies not in your really having to carry out its every word, but in this: that once it is truly set up, every concrete difficult task before your eyes becomes, by comparison, negligible. This is why the treatise says: having already set up this great vow, "toward the seeking of awakening and the benefiting of sentient beings, there is not the slightest difficult task able to give rise to a timid, faint, hard-to-bear mind." First set the goal large to the point of unreason, and the concrete difficulties before your eyes naturally come to seem small — this is the psychological mechanism of armor-vigor, not a line of motivational sloganeering.
Gathering-Wholesome Vigor: Seven Kinds of "Not Being Shaken by Some One Thing"
The seven kinds of gathering-wholesome vigor read like one and the same question answered from seven angles: "What is it that would make vigor come to a stop?" — unshakable vigor (not shaken by discrimination, affliction, heterodox theory, painful contact), firm vigor (earnest intensified practice), measureless vigor (direct realization of all the sciences), skillful-means-corresponding vigor (accord without error), non-erroneous vigor (set in motion by the vow), constant vigor (unbroken intensified practice), conceit-free vigor (not giving rise to conceit on account of vigor). The seven put together in fact say this: the greatest enemy of vigor is not laziness, but being interrupted by every sort of inner and outer object-condition — interrupted by affliction, interrupted by heterodox theory, interrupted by painful feeling, even interrupted by the pride that one's own vigor gives rise to. The treatise says that the diligent intensified practice of these seven kinds of vigor is able to make the bodhisattva "swiftly complete the perfections and quickly realize unsurpassed perfect awakening," and adds an overall appraisal: vigor is "among all the wholesome dharmas able to cultivate-and-realize and able to accomplish awakening, the most excellent cause and condition, the others being not so" — among the six perfections, vigor is granted a place close to that of a pivot, because every single accomplishment of giving, discipline, patience, meditative absorption, and wisdom needs vigor to drive it and to bring it to completion.
For benefiting-beings vigor, the treatise says directly "as stated in the Chapter on Discipline" — this is the most conspicuous economy the Chapter on Vigor practices at the level of the treatise itself: the benefiting-of-beings within the threefold discipline, having been treated once in the Chapter on Discipline, is not unfolded again here; only the subject-term is exchanged (there it speaks of śīla, here it speaks of vigor). The same device is used for request-fulfilling vigor and the vigor for the ease of this world and the next, where it says directly "as should be known from the Chapter on Patience" — which reminds the reader that the shared nine-aspect format of the six perfections is not merely a structural echo: the treatise itself acknowledges, and directly carries over, one another's content, so that not every perfection need be expounded independently from the beginning.
Difficult-to-Practice, All-Gateways, and Good-Person Vigor: The Breadth of Vigor
The three kinds of difficult-to-practice vigor — being far from concern for clothing, food, bedding, and one's own body; exhausting the whole span of a single lifetime without slackening; evenly penetrating merit, neither slack nor urgent — the treatise caps with a summary remark at the end: "it should be known that just this is the cause subsumed by the compassion that takes sentient beings as its object and by prajñā." This remark is crucial: what makes difficult-to-practice vigor difficult is not that it demands strong willpower, but that it must be held together at once by both "compassion" (an inability to bear the suffering of beings) and "prajñā" (error-free wisdom); lacking either, it will either lapse into blind brute effort or lapse into giving up halfway.
The four kinds of all-gateways vigor — departing-defilement (cutting off the bonds, fetters, and latent proclivities), drawing-white-dharma (giving rise to wholesome dharmas and making them increase), purifying-karma (purifying the three karmas), increasing-wisdom (accumulating and increasing the wisdom of hearing, reflection, and cultivation) — cut the working-face of vigor into four blocks: "stopping evil," "giving rise to good," "purifying karma," "increasing wisdom." Seen together as stilling-and-insight, vigor is not a single act but a whole undertaking pressing forward on several planes at once. The five kinds of good-person vigor, by way of the five qualifiers "non-forsaking," "non-diminishing," "non-inferior," "non-erroneous," and "diligent-and-brave-intensified-practice," depict a quality that endures and does not waver — vigor arrived at the level of the good person is no longer occasional exertion, but stable character.
All-Kinds Vigor: Within the Thirteen Kinds of Vigor Lie Two Pieces of the Ancient Masters' Careful Ordering
The thirteen aspects of all-kinds vigor: six kinds plus seven kinds. The six kinds stress vigor's "not being led astray by anything" — unbroken, earnest, outflowing (upheld by the power of prior causes), intensified-practice (again and again reflecting-and-selecting), unshakable, unsatisfied (not content with small attainment); the seven kinds are far more delicate, and the simile in the third of them, "advancing vigor," is especially vivid: "if the mind be defiled or entangled by any one root affliction or secondary affliction, then in order to cut off these afflictions, the vigor is brave and fierce, as one puts out a fire upon the head" — to counter afflictions as urgently as one puts out a fire ablaze on one's own head; this is the most vivid figure of speech in the whole chapter.
Dunlun leaves here two pieces of textual scholarship worth remembering: first, the opinion of "Master Yuan" (Huiyuan of Jingying Monastery), who pairs the seven kinds of vigor one by one with the bodhisattva-stages; second, two notes on the textual differences of the old treatise (Paramārtha's translation). These details remind the reader that this list of "thirteen kinds of vigor" is no iron-cast, settled conclusion: among the ancient masters, room still remains for discussion of how to make the pairings and how to understand the wording.
Purity Vigor: Ten Kinds, Gathered Up in "Dedication"
The ten kinds of purity vigor — well-matched (the antidote corresponding to the affliction), thoroughly-practiced, unslack, well-gathering, cultivating-at-the-fitting-time, penetrating-the-many-marks, non-shrinking, yoke-not-forsaking, even, dedicated-to-great-awakening — the first nine all speak of "how to make vigor dense and solid," and the last, "vigor dedicated to great awakening," gathers up all the preceding nine: "in all the vigor, whatever is undertaken, there is nothing that is not dedicated to unsurpassed perfect awakening." This answers exactly to that vow set up at the opening of armor-vigor — vigorous all the way to the last, what one circles back to is still the original aspiration of the first line, "in order to free a single sentient being from its suffering," only that by now it has been turned into a concrete, dense, unbroken daily practice.
The One Meaning This Chapter Casts into Light
The nine aspects of the Chapter on Vigor look like an enumeration of various "ways of striving," but from first to last they teach one thing only: the momentum of vigor comes not from the strength or weakness of willpower, but from the structure of the vow — first set the goal large to the point of unreason, and the concrete difficult tasks naturally come to seem tiny; then, with seven kinds of unshakable qualities, work that vow down into daily life; and in the end, all effort is dedicated back to that one original thought. Woncheuk's threefold correspondence (armor / gathering-wholesome / benefiting-beings) is exactly the three links of this momentum-chain: why to begin, how to do it, and for whom it is done — the perfection of vigor speaks never of a mere "one must strive," but of a whole complete structure, from vow to action, from action to dedication.
Carrying Forward
Vigor comes carried on from the Chapter on Patience, and the nine aspects are still the shared format of the six perfections; benefiting-beings vigor says plainly "as stated in the Chapter on Discipline," and request-fulfilling and this-world-and-next-ease vigor say plainly "as should be known from the Chapter on Patience" — the Chapter on Vigor is the chapter in the Basic Section whose own plain text most often marks its cross-chapter carrying-over, confirming that the shared nine-aspect format is no idle scaffolding. The Section on Ascertainment (Heading 10), in ascertaining the Chapter on the Factors of Awakening, sets up separately the ten purities of the perfection of vigor, re-ascertaining on a distinct axis, and does not follow the nine aspects. Next comes the Chapter on Meditative Absorption (the fifth of the six perfections) — vigor establishes the practice of bravery, and meditative absorption goes on to establish the mind of quietude.
考據Apparatus
精進品＝初持第十二品、六波羅蜜多之四；聖教義之眼重在圓測釋自性精進三分（勇悍堪能→擐甲/攝受善法→攝善法/利益安樂有情→饒益有情），及擐甲精進四段結構（明其勇悍／明所為／明長時／明究竟迴向）與《對法》四最勝之互證。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 玄奘 T1579 本地分 | 菩薩地·初持瑜伽處 精進品第十二〔T30n1579 0525c02 品題起–0527b14 段末〕（六度之四·卷42） |
| 論文自身 | 精進九相總標：自性精進〔0525c02〕·一切精進（擐甲精進／攝善法精進七種／饒益有情精進，同戒品十一相）·難行精進三·一切門精進四·善士精進五·一切種精進十三（六+七）·遂求精進+此世他世樂精進（同忍品，唯換堪忍為精進勇悍）·清淨精進十 |
| 遁倫《瑜伽論記》T1828 | 精進品釋〔T42n1828 0543a17–0543c14〕；自性精進圓測三分對應說·擐甲精進四段結構·引遠師七種精進配菩薩位·舊論異文兩則 |
| 窺基《略纂》T1829 | 精進品釋〔T43n1829 0148b28–0148c12〕；僅十四行，無獨立自性精進釋 |
| 最勝子《瑜伽師地論釋》T1580 | 無品釋（全論通釋·不下逐品） |
二、異譯·經內平行對勘
(一) 三家漢譯（玄奘 · 曇無讖 · 求那跋摩）
| 義點 | 玄奘 T1579 精進品第十二 | 曇無讖 T1581 精進品第十二 | 求那跋摩 T1582 精進品第十三 |
|---|---|---|---|
| 範圍／品名 | 精進品 0525c02–0527b14〔卷42〕 | 菩薩地持方便處精進品第十二 0920b05–0921b27 | 菩薩地精進品第十三 0986c28–0988a07 |
| 九相之名 | 自性/一切/難/一切門/善士/一切種/遂求/此世他世樂/清淨〔0525c03〕九種 | 自性/一切/難/一切門/善人/一切行/除惱/此世他世樂/清淨〔0920b06-10〕明列九種 | 無開篇九相列名——性精進/一切精進/難精進/一切自精進/善人精進/一切行精進/(利他精進併入)/寂靜精進 隨文出現 |
| 自性精進體 | 心勇悍，堪能攝受無量善法，利益安樂一切有情，熾然無間，無有顛倒〔0525c04-05〕 | 心堪能攝受無量善法……身口意業〔0920b10-13「是菩薩心堪能攝受無量善法，利益安樂一切眾生熾然不斷亦不顛倒，彼所起身口意業」〕 | 心懃精進，四種所為＋身口意業善〔0986c29-0987a03「性精進者，心懃精進，為攝善法故、為利眾生故、為令眾生得無上道故、為破顛倒故，以性精進故得身口意業善」〕 |
| 結構特徵·經濟裝置 | 各相各自展開 | 明顯的跨章節省略裝置：除惱精進、此世他世樂精進段直接說「如忍中說」〔0921a25-26〕，不再重複展開 | 同樣的省略裝置：「為利眾生懃精進者有十一種，如戒中說」〔0987a27〕·「除精進及自利利他，如忍中說」〔0987c03-04〕；寂靜精進另給明列十種清單〔0987c04-07：宜/修集/非動/堅持/一切時/緣三相/捨/不散/調御/趣向菩提〕 |
三家唯錄不判：曇無讖與玄奘九相架構、次序全同，名相 5/6/7 漂移同忍品模式（善士→善人·一切種→一切行·遂求→除惱）。三家自性精進體皆以「身口意業（善）」為結穴，用語漸次擴展——玄奘四種修飾語（熾然/無間/無顛倒/勇悍）、曇無讖近似、求那跋摩則展開為四種明確「所為」（攝善法／利眾生／令眾生得無上道／破顛倒）。兩種異譯皆有「如忍中說」「如戒中說」的跨章節省略裝置，此為玄奘本原文亦見（饒益有情精進「如戒品說」、遂求精進與此世他世樂精進「如忍應知」），三家在此體例一致，屬論本共同的敘述經濟手法，非個別譯者發明。
(二) 經內平行＝攝決擇分（10目 決擇菩提分品·精進波羅蜜多十清淨）
攝決擇分10目決擇菩提分品，接續忍波羅蜜多十清淨之後，重決精進度：
「精進波羅蜜多十清淨」〔T30n1579 0712b24-28〕：安處清淨、純熟清淨、策發清淨、方便清淨、不虛時住清淨、不艱辛住清淨、出離清淨、攝受助伴清淨、速疾神通清淨、無盡性清淨。
十清淨別軸重決精進度，不沿本地分九相架構，與忍品、戒品攝決擇同屬「10目 決擇菩提分品」統一框架下的逐度重決。
(三) 校勘（大正原書校記全枚舉）
精進品段（0525c02–0527b06）大正原書校記共 7 條（<app> 逐條校勘元素雖 0，原書校記以註記形式收錄——「校勘元素零」不等於「無校記」，全枚舉如下）。底本從 CBETA 承字讀（凡 CBETA 承麗藏等回改處，並錄大正原印）；本品無一條升定本案（無古德牒文＋義理雙證支持異讀者），異讀並錄備考：
| 註號 | 錨 | 底本【大】·異讀 | 語境 |
|---|---|---|---|
| 0526001 | 0526a13 | 能【大】，所【宋】【元】【明】【宮】【聖】 | 被甲精進段 |
| 0526002 | 0526b23 | 達【大】，速【宋】【元】【明】【宮】【聖】 | 攝善法精進段 |
| 0526003 | 0526c03 | 進【大】，進故【聖】 | 勝進精進段 |
| 0526004 | 0526c03 | 故【大】，〔－〕【聖】 | 勝進精進段（與 0526003 同句·聖本增／缺「故」） |
| 0527003 | 0527a06 | 名【大】，〔－〕【聖】 | 加行精進段 |
| 0527004 | 0527a23 | 夜【大】，長【宮】 | 精進品末段 |
| 0527005 | 0527a23 | 覺【大】，悎【宋】【元】【明】【宮】【聖】 | 精進品末段（覺／悎·下同例） |
全 7 條底本從 CBETA 承字讀，無升定本案。異讀多屬形近／通假（覺／悎類），皆不涉義理眼句，唯錄不判。另本品段大正編者梵文擬註 6 條（擐甲精進·勝進精進·如滅頭然·勤求精進·串習加行·積習加行等術語之梵擬）一律不採並註明（見目五術語）。
三、聖教義之經據（眼·重在圓測自性精進三分對應與擐甲精進四段結構）
(一) 自性精進——圓測釋三分對應三聚——〔T30n1579 0525c04-05〕「謂諸菩薩其心勇悍，堪能攝受無量善法，利益安樂一切有情……」遁倫錄圓測釋〔T42n1828 0543a19-24〕，將此句直接映射到下文擐甲、攝善法、饒益有情三種精進：「勇悍堪能」對應擐甲精進，「攝受善法」對應攝善法精進，「利益安樂有情」對應饒益有情精進——三分結構清晰，是本品自性精進釋中結構最明確的一家（對照忍品自性忍四家並陳角度分歧的情形，精進品此處圓測一家已足成一清晰對應）。
(二) 擐甲精進——遁倫四段解構，與《對法》四最勝互證——〔T30n1579 0525c07-14〕擐甲精進段（「若我為脫一有情苦，以千大劫等一日夜，處那洛迦……」）遁倫解構為四段〔T42n1828 0543a24-b02〕：明其勇悍、明所為、明長時、明究竟迴向；並引《對法》（《大乘阿毘達磨雜集論》）「四最勝」（所為最勝、長時最勝……）互證，含明文引錄「三千劫阿僧祇耶」之時劫數字。此為本品遁倫釋文中最詳密的一段結構分析。
(三) 遠師七種精進配菩薩位——遁倫錄——遁倫另錄一位命名為「遠師」（舊遠師，淨影寺慧遠）之古德意見，將七種精進（一切種精進七種）與菩薩階位相配對應；並存錄兩則舊論（真諦譯本）文字異同筆記。
(四) 饒益有情精進、遂求精進、此世他世樂精進——本品自身之經濟省略——〔T30n1579〕論本自身明言「饒益有情精進……如戒品說，彼說尸羅，此說精進，當知是名彼此差別」；「遂求精進、此世他世樂精進，如忍應知，其差別者，彼說堪忍，此說菩薩精進勇悍」——精進品在此三相直接沿用戒品十一相、忍品之遂求與此世他世樂架構，僅置換名相主詞，不重複展開全部內容，此為論本自身的敘述經濟手法。
四、諸家異釋（古德·標宗）
藏內古德涉本品：遁倫《瑜伽論記》（自性精進圓測三分對應·擐甲精進四段結構與對法四最勝互證·遠師七種精進配位·舊論異文）·窺基《略纂》（僅十四行簡釋，無獨立自性精進釋）·最勝子《釋》（無品釋）。諸說唯錄不判。
(一) 自性精進三分對應——圓測（遁倫錄）
見目三(一)。
(二) 擐甲精進四段結構與《對法》四最勝——遁倫
見目三(二)。此為精進品古德注疏中份量最重、結構最明確的一段。
(三) 七種精進配菩薩位——遠師（遁倫錄）
見目三(三)。
五、術語
| 漢 | 古德傳梵（音寫·發音輔助） | 所徵 | 精確義 |
|---|---|---|---|
| 波羅蜜多 | pāramitā（古德音寫·到彼岸） | 〔本論 0525c02〕 | 施戒忍精進靜慮慧六·精進為第四 |
| 擐甲精進 | —（從闕） | 〔本論 0525c07〕 | 未發加行前先立誓願，如著鎧甲；遁倫解為四段（明勇悍/明所為/明長時/明究竟迴向） |
| 九相（精進） | —（從闕） | 〔本論 0525c03〕 | 自性/一切/難/一切門/善士/一切種/遂求/此世他世樂/清淨（六度通式） |
精進品古德所傳梵音承前三品：波羅蜜多（pāramitā）為古德通用音寫，餘從闕，不據現代校本擬補。
六、譬喻·修辭
(一) 如滅頭然（勝進精進）——〔T30n1579 0526c〕「為斷如是諸煩惱故，精進勇猛，如滅頭然」：以撲滅頭上著火喻斷煩惱的精進之勇猛急迫，是精進品中最鮮明的譬喻句。
(二) 不捨其軛（一切種精進六種結語）——〔T30n1579〕「有勢、有勤、有勇、堅猛，於諸善法不捨其軛」：以牛負軛不捨喻精進於善法恆常擔負、不肯卸下。
七、互讀
- 施品／戒品／忍品（六度之一二三·15-01-09/10/11）：精進九相與前三品九相一一對應，仍是六度通式；饒益有情精進明言「如戒品說」，遂求精進、此世他世樂精進明言「如忍應知」——精進品是本地分明文自身標註最多跨品沿用的一品。
- 攝決擇分10目 決擇菩提分品（T30n1579 0712b24-28）：精進波羅蜜多十清淨（安處/純熟/策發/方便/不虛時住/不艱辛住/出離/攝受助伴/速疾神通/無盡性）別軸重決。
- 異譯：曇無讖精進品第十二〔T30n1581 0920b05〕（九相體例近玄奘）·求那跋摩精進品第十三〔T30n1582 0986c28〕（不立開篇九相，同樣使用「如忍中說」「如戒中說」省略裝置）——三家對勘見目二。
- 靜慮品（下品·15-01-13）：九相通式續行。
互讀以穩定徵引（藏經號·頁錨）為主。
八、校本定位
- 玄奘 T1579（底本）：精進品〔0525c02 品題〕–〔0527b14 段末〕。九相標列 0525c03 · 自性精進 0525c04 · 擐甲精進 0525c07 · 攝善法精進七種 0525c15 · 饒益有情精進(如戒品說) 0526a05 · 難行精進三 · 一切門精進四 · 善士精進五 · 一切種精進十三 · 遂求/此世他世樂精進(如忍應知) · 清淨精進十 · 圓滿精進波羅蜜多結。
- 異譯：曇無讖 T1581 精進品第十二〔0920b05–0921b27〕。
- 攝決擇分〔T30n1579〕：10目 決擇菩提分品·精進波羅蜜多十清淨 0712b24-28。
- 遁倫 T1828：精進品釋〔0543a17–0543c14〕。
- 窺基 T1829：精進品釋〔0148b28–0148c12〕。
- 最勝子 T1580：無品釋（全論通釋不下逐品，精進品範圍檢校 0 見）。
- 校勘：精進品段（0525c02–0527b06）大正原書校記 7 條全枚舉（目二(三)·正文錨全定位·底本從 CBETA 承字讀·無升定本案）；大正編者梵文擬註 6 條一律不採並註明（見目五術語）。
The Chapter on Vigor = the twelfth chapter of the First Section, the fourth of the six perfections; the eye of its scriptural-teaching meaning falls chiefly on Woncheuk's reading of intrinsic-nature vigor as a threefold correspondence (brave-and-equal → armor-vigor / taking-up-wholesome-dharmas → gathering-wholesome / benefiting-and-easing-beings → benefiting-beings), and on the fourfold structure of armor-vigor (making clear its bravery / its aim / its long span / its ultimate dedication) with its cross-verification against the "four kinds of excellence" of the Abhidharma.
I. Doctrinal-Outline Placement
| Outline system | Placement of this chapter |
|---|---|
| Xuanzang T1579, the Basic Section | the Bodhisattva Stage · the Yoga-Site of the First Section, the Chapter on Vigor, the twelfth 〔T30n1579 0525c02 chapter-title beginning – 0527b14 segment-end〕 (the fourth of the six perfections · fasc. 42) |
| The text itself | The overall heading of the nine aspects of vigor: intrinsic-nature vigor 〔0525c02〕 · all-inclusive vigor (armor-vigor / the seven kinds of gathering-wholesome vigor / benefiting-beings vigor, the same eleven aspects as the Chapter on Discipline) · the three difficult-to-practice · the four all-gateways · the five good-person · the thirteen all-kinds (six + seven) · request-fulfilling vigor + the vigor for the ease of this world and the next (the same as the Chapter on Patience, only exchanging forbearance for the bodhisattva's brave-and-stalwart vigor) · the ten purity |
| Dunlun, Notes on the Yogācārabhūmi T1828 | the gloss on the Chapter on Vigor 〔T42n1828 0543a17–0543c14〕; the threefold-correspondence reading of intrinsic-nature vigor by Woncheuk · the fourfold structure of armor-vigor and its cross-verification against the Abhidharma's four kinds of excellence · the citation of Master Yuan's pairing of the seven kinds of vigor with the bodhisattva-stages · two notes on old-treatise variant readings |
| Kuiji, Concise Compendium T1829 | the gloss on the Chapter on Vigor 〔T43n1829 0148b28–0148c12〕; only fourteen lines, with no independent gloss on intrinsic-nature vigor |
| Jinaputra, Commentary on the Yogācārabhūmi T1580 | no chapter-gloss (a general gloss on the whole treatise · it does not descend to gloss chapter by chapter) |
II. Alternate Translations · Collation of In-Treatise Parallels
(1) The three Chinese translations (Xuanzang · Dharmakṣema · Guṇavarman)
| Point of meaning | Xuanzang T1579, Chapter on Vigor, the twelfth | Dharmakṣema T1581, Chapter on Vigor, the twelfth | Guṇavarman T1582, Chapter on Vigor, the thirteenth |
|---|---|---|---|
| Span / chapter-title | Chapter on Vigor 0525c02–0527b14 〔fasc. 42〕 | 菩薩地持方便處精進品第十二 〔Bodhisattva-Ground-Holding, the Yoga-Site of Skillful Means, the Chapter on Vigor, the twelfth〕 0920b05–0921b27 | 菩薩地精進品第十三 〔the Bodhisattva-Ground, the Chapter on Vigor, the thirteenth〕 0986c28–0988a07 |
| Names of the nine aspects | 自性/一切/難/一切門/善士/一切種/遂求/此世他世樂/清淨 〔intrinsic-nature / all-inclusive / difficult / all-gateways / good-person / all-kinds / request-fulfilling / this-world-and-next-ease / purity〕 〔0525c03〕 nine kinds | 自性/一切/難/一切門/善人/一切行/除惱/此世他世樂/清淨 〔intrinsic-nature / all-inclusive / difficult / all-gateways / good-man / all-conduct / anguish-dispelling / this-world-and-next-ease / purity〕 〔0920b06-10〕 the nine kinds plainly listed | no opening enumeration of the nine aspects — nature-vigor / all-inclusive vigor / difficult vigor / all-own vigor / good-man vigor / all-conduct vigor / (benefiting-others vigor folded in) / quiescence-vigor appear as the text proceeds |
| The substance of intrinsic-nature vigor | 心勇悍，堪能攝受無量善法，利益安樂一切有情，熾然無間，無有顛倒 〔the mind brave and stalwart, equal to taking up measureless wholesome dharmas, to the benefit and ease of all sentient beings, blazing and unbroken, without error〕 〔0525c04-05〕 | the mind equal to taking up measureless wholesome dharmas … the karma of body, speech, and mind 〔0920b10-13「是菩薩心堪能攝受無量善法，利益安樂一切眾生熾然不斷亦不顛倒，彼所起身口意業」〕 tr. "this bodhisattva's mind is equal to taking up measureless wholesome dharmas, to the benefit and ease of all sentient beings, blazing and unbroken and without error, the karma of body, speech, and mind that this sets in motion" | the mind diligently vigorous, four aims + the goodness of the karma of body, speech, and mind 〔0986c29-0987a03「性精進者，心懃精進，為攝善法故、為利眾生故、為令眾生得無上道故、為破顛倒故，以性精進故得身口意業善」〕 tr. "nature-vigor: the mind is diligently vigorous — for the sake of taking up wholesome dharmas, for the sake of benefiting beings, for the sake of causing beings to attain the unsurpassed path, for the sake of breaking error — and by nature-vigor the karma of body, speech, and mind attains goodness" |
| Structural feature · economy device | each aspect unfolded on its own | a conspicuous cross-chapter abbreviation device: the anguish-dispelling-vigor and this-world-and-next-ease-vigor segments say directly 「如忍中說」 tr. "as stated in the Chapter on Patience" 〔0921a25-26〕, unfolding no further | the same abbreviation device: 「為利眾生懃精進者有十一種，如戒中說」 tr. "of those diligently vigorous for the benefit of beings there are eleven kinds, as stated in the Chapter on Discipline" 〔0987a27〕 · 「除精進及自利利他，如忍中說」 tr. "excepting vigor and the benefit of self and others, as stated in the Chapter on Patience" 〔0987c03-04〕; quiescence-vigor is given besides a plainly-listed set of ten 〔0987c04-07: 宜/修集/非動/堅持/一切時/緣三相/捨/不散/調御/趣向菩提 — fitting / cultivation-and-gathering / non-moving / firm-holding / all-times / taking-the-three-marks-as-object / letting-go / non-scattering / taming / tending-toward-awakening〕 |
The three translations are recorded only, not adjudicated: Dharmakṣema and Xuanzang share entirely the same nine-aspect framework and sequence, with the naming of 5/6/7 drifting on the same pattern as the Chapter on Patience (good-person → good-man · all-kinds → all-conduct · request-fulfilling → anguish-dispelling). In all three the substance of intrinsic-nature vigor is knotted at "the karma of body, speech, and mind (its goodness)," the wording expanding by degrees — Xuanzang's four qualifiers (blazing / unbroken / without-error / brave-and-stalwart), Dharmakṣema's close to it, and Guṇavarman unfolding it into four explicit "aims" (taking up wholesome dharmas / benefiting beings / causing beings to attain the unsurpassed path / breaking error). Both alternate translations carry the "as stated in the Chapter on Patience" / "as stated in the Chapter on Discipline" cross-chapter abbreviation device, which appears in Xuanzang's own text as well (benefiting-beings vigor "as stated in the Chapter on Discipline," request-fulfilling vigor and this-world-and-next-ease vigor "as should be known from the Chapter on Patience"); the three are consistent in this format, a narrative economy shared by the treatise itself, not the invention of any single translator.
(2) In-treatise parallel = the Section on Ascertainment (Heading 10, the ascertainment of the Chapter on the Factors of Awakening · the ten purities of the perfection of vigor)
The Section on Ascertainment (Heading 10), ascertaining the Chapter on the Factors of Awakening, following upon the ten purities of the perfection of patience, re-ascertains the perfection of vigor:
「精進波羅蜜多十清淨」 〔T30n1579 0712b24-28〕：安處清淨、純熟清淨、策發清淨、方便清淨、不虛時住清淨、不艱辛住清淨、出離清淨、攝受助伴清淨、速疾神通清淨、無盡性清淨。 tr. "the ten purities of the perfection of vigor": the purity of settled-placement, the purity of ripening, the purity of rousing, the purity of skillful means, the purity of no-idle-time-abiding, the purity of no-toilsome-abiding, the purity of departure, the purity of gathering-in companions, the purity of swift supernormal power, the purity of inexhaustibility.
The ten purities re-ascertain the perfection of vigor on a distinct axis, not following the nine-aspect framework of the Basic Section — belonging, together with the Section-on-Ascertainment treatments of the Chapters on Patience and Discipline, to the perfection-by-perfection re-ascertainment under the single frame of "Heading 10, the ascertainment of the Chapter on the Factors of Awakening."
(3) Collation (full enumeration of the Taishō base text's collation notes)
For the Chapter-on-Vigor span (0525c02–0527b06), the Taishō base text carries 7 collation notes in all (although the <app> note-by-note collation elements are zero, the base text's collation notes are recorded in note form — "zero collation elements" does not equal "no collation notes" — fully enumerated below). The base text follows the CBETA character-readings (wherever CBETA restores a reading following the Korean canon and the like, the Taishō's original print is also recorded); not a single note in this chapter rises to a critical-edition emendation (none has both an ancient-master lemma citation and doctrinal support for the variant); variants are recorded alongside for the record:
| Note # | Anchor | Base 【大 Taishō】 · Variant | Context |
|---|---|---|---|
| 0526001 | 0526a13 | 能【大】，所【宋】【元】【明】【宮】【聖】 | the armor-vigor segment |
| 0526002 | 0526b23 | 達【大】，速【宋】【元】【明】【宮】【聖】 | the gathering-wholesome-vigor segment |
| 0526003 | 0526c03 | 進【大】，進故【聖】 | the advancing-vigor segment |
| 0526004 | 0526c03 | 故【大】，〔－〕【聖】 | the advancing-vigor segment (same phrase as 0526003 · the Sheng edition adds / lacks 「故」) |
| 0527003 | 0527a06 | 名【大】，〔－〕【聖】 | the intensified-practice-vigor segment |
| 0527004 | 0527a23 | 夜【大】，長【宮】 | the closing segment of the Chapter on Vigor |
| 0527005 | 0527a23 | 覺【大】，悎【宋】【元】【明】【宮】【聖】 | the closing segment of the Chapter on Vigor (覺／悎 · the same instance below) |
All 7 notes follow the CBETA character-readings in the base text; not one rises to a critical-edition emendation. The variants are mostly of graphic similarity / phonetic loan (the 覺／悎 class), none touching a doctrinal eye-phrase — recorded only, not adjudicated. In addition, the Taishō editor's 6 conjectural Sanskrit annotations for this chapter's span (Sanskrit conjectures for such terms as armor-vigor · advancing-vigor · "as one puts out a fire on the head" · diligently-seeking vigor · the intensified practice of thorough-practice · the intensified practice of accumulated-practice) are uniformly not adopted, with a note to that effect (see Heading V, Terminology).
III. Scriptural Grounds for the Scriptural-Teaching Meaning (the Eye · chiefly Woncheuk's threefold correspondence of intrinsic-nature vigor and the fourfold structure of armor-vigor)
(1) Intrinsic-nature vigor — Woncheuk's reading of the threefold correspondence to the three [kinds of] discipline — 〔T30n1579 0525c04-05〕「謂諸菩薩其心勇悍，堪能攝受無量善法，利益安樂一切有情……」 tr. "that is, the bodhisattvas, brave and stalwart within the mind, equal to taking up measureless wholesome dharmas, to the benefit and ease of all sentient beings …" Dunlun records Woncheuk's reading 〔T42n1828 0543a19-24〕, mapping this sentence directly onto the three kinds of vigor that follow — armor, gathering-wholesome, benefiting-beings: "brave-and-stalwart-and-equal" corresponds to armor-vigor, "taking-up-wholesome-dharmas" to gathering-wholesome vigor, "benefiting-and-easing beings" to benefiting-beings vigor — the threefold structure is clear, and among the glosses on intrinsic-nature vigor in this chapter it is the one whose structure is most definite (by contrast with the case of intrinsic-nature patience in the Chapter on Patience, where four masters set out divergent angles side by side, here in the Chapter on Vigor Woncheuk's single reading already suffices to make one clear correspondence).
(2) Armor-vigor — Dunlun's fourfold deconstruction, cross-verified against the Abhidharma's four kinds of excellence — 〔T30n1579 0525c07-14〕 the armor-vigor segment (「若我為脫一有情苦，以千大劫等一日夜，處那洛迦……」 tr. "If, in order to free a single sentient being from its suffering, I take a thousand great aeons for a single day and night and dwell within Naraka …") Dunlun deconstructs into four segments 〔T42n1828 0543a24-b02〕: making clear its bravery, making clear its aim, making clear its long span, making clear its ultimate dedication; and cites the "four kinds of excellence" of the Abhidharma (the Mahāyāna-abhidharma-samuccaya-vyākhyā) — excellence-of-aim, excellence-of-long-span, and the rest — in cross-verification, including the plainly-cited number "three thousand aeons of asaṃkhyeya" for the span of time. This is the most detailed structural analysis in Dunlun's gloss on this chapter.
(3) Master Yuan's pairing of the seven kinds of vigor with the bodhisattva-stages — recorded by Dunlun — Dunlun records besides the opinion of an ancient master named "Master Yuan" (the elder Yuan, Huiyuan of Jingying Monastery), who pairs the seven kinds of vigor (the seven kinds of all-kinds vigor) with the bodhisattva-stages; and preserves besides two notes on the textual differences of the old treatise (Paramārtha's translation).
(4) Benefiting-beings vigor, request-fulfilling vigor, this-world-and-next-ease vigor — this chapter's own economizing abbreviation — 〔T30n1579〕 the treatise itself says plainly 「饒益有情精進……如戒品說，彼說尸羅，此說精進，當知是名彼此差別」 tr. "benefiting-beings vigor … as stated in the Chapter on Discipline; there it is śīla that is spoken, here it is vigor; it should be known that just this is what is meant by the two's difference"; 「遂求精進、此世他世樂精進，如忍應知，其差別者，彼說堪忍，此說菩薩精進勇悍」 tr. "request-fulfilling vigor and the vigor for the ease of this world and the next should be known as from the Chapter on Patience; where they differ is that there forbearance is spoken, here the bodhisattva's brave-and-stalwart vigor" — in these three aspects the Chapter on Vigor directly carries over the eleven aspects of the Chapter on Discipline and the request-fulfilling and this-world-and-next-ease framework of the Chapter on Patience, merely replacing the subject-terms of the names, unfolding not the whole content again; this is a narrative economy of the treatise itself.
IV. The Explanations of the Various Masters (the Ancients · Setting the Theme)
Ancient masters within the canon bearing on this chapter: Dunlun's Notes on the Yogācārabhūmi (the threefold-correspondence reading of intrinsic-nature vigor by Woncheuk · the fourfold structure of armor-vigor and its cross-verification against the Abhidharma's four kinds of excellence · Master Yuan's pairing of the seven kinds of vigor with the stages · old-treatise variant readings) · Kuiji's Concise Compendium (only fourteen lines of brief gloss, with no independent gloss on intrinsic-nature vigor) · Jinaputra's Commentary (no chapter-gloss). The several explanations are recorded only, not adjudicated.
(1) The threefold correspondence of intrinsic-nature vigor — Woncheuk (recorded by Dunlun)
See Heading III (1).
(2) The fourfold structure of armor-vigor and the Abhidharma's four kinds of excellence — Dunlun
See Heading III (2). This is the passage of the greatest weight and the most definite structure among the ancient masters' glosses on the Chapter on Vigor.
(3) The pairing of the seven kinds of vigor with the bodhisattva-stages — Master Yuan (recorded by Dunlun)
See Heading III (3).
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (romanization · pronunciation aid) | Attestation | Precise sense |
|---|---|---|---|
| 波羅蜜多 | pāramitā (ancient transliteration · reaching-the-far-shore) | 〔the treatise 0525c02〕 | The six — giving, discipline, patience, vigor, meditative absorption, wisdom · vigor being the fourth |
| 擐甲精進 | — (unattested) | 〔the treatise 0525c07〕 | Before setting the intensified effort in motion, first setting up a vow, as though donning armor; Dunlun reads it as four segments (making clear its bravery / its aim / its long span / its ultimate dedication) |
| 九相（精進） | — (unattested) | 〔the treatise 0525c03〕 | intrinsic-nature / all-inclusive / difficult / all-gateways / good-person / all-kinds / request-fulfilling / this-world-and-next-ease / purity (the shared format of the six perfections) |
The ancient-transmitted Sanskrit sounds for the Chapter on Vigor carry on from the preceding three chapters: 波羅蜜多 (pāramitā) is the ancient masters' common transliteration; the rest are unattested and are not supplemented from modern critical editions.
VI. Similes · Rhetoric
(1) As one puts out a fire on the head (advancing vigor) — 〔T30n1579 0526c〕「為斷如是諸煩惱故，精進勇猛，如滅頭然」 tr. "in order to cut off such afflictions, the vigor is brave and fierce, as one puts out a fire upon the head": figuring by the putting-out of a fire ablaze on the head the bravery and urgency of the vigor that cuts off affliction — the most vivid simile-phrase in the Chapter on Vigor.
(2) Not forsaking one's yoke (the closing words of the six kinds of all-kinds vigor) — 〔T30n1579〕「有勢、有勤、有勇、堅猛，於諸善法不捨其軛」 tr. "he has force, he has diligence, he has bravery, he is firm and fierce, and toward the wholesome dharmas he never forsakes his yoke": figuring by the ox that bears the yoke and does not forsake it the vigor that constantly shoulders the wholesome dharmas and is unwilling to set the load down.
VII. Cross-Reading
- the Chapter on Giving / the Chapter on Discipline / the Chapter on Patience (the first, second, and third of the six perfections · 15-01-09/10/11): the nine aspects of vigor correspond one by one to the nine aspects of the three preceding chapters — still the shared format of the six perfections; benefiting-beings vigor says plainly 「如戒品說」 tr. "as stated in the Chapter on Discipline," request-fulfilling vigor and this-world-and-next-ease vigor say plainly 「如忍應知」 tr. "as should be known from the Chapter on Patience" — the Chapter on Vigor is the chapter in the Basic Section whose own plain text most often marks cross-chapter carrying-over.
- the Section on Ascertainment, Heading 10, the ascertainment of the Chapter on the Factors of Awakening (T30n1579 0712b24-28): the ten purities of the perfection of vigor (settled-placement / ripening / rousing / skillful means / no-idle-time-abiding / no-toilsome-abiding / departure / gathering-in companions / swift supernormal power / inexhaustibility) re-ascertained on a distinct axis.
- Alternate translations: Dharmakṣema's Chapter on Vigor, the twelfth 〔T30n1581 0920b05〕 (a nine-aspect format close to Xuanzang's) · Guṇavarman's Chapter on Vigor, the thirteenth 〔T30n1582 0986c28〕 (setting up no opening nine aspects, likewise using the "as stated in the Chapter on Patience" / "as stated in the Chapter on Discipline" abbreviation device) — for the three-way collation see Heading II.
- the Chapter on Meditative Absorption (the next chapter · 15-01-13): the shared nine-aspect format continues.
Cross-reading is by stable citation (canon number · page-anchor) for the most part.
VIII. Placement of the Critical Editions
- Xuanzang T1579 (base text): the Chapter on Vigor 〔0525c02 chapter-title〕–〔0527b14 segment-end〕. The nine aspects listed 0525c03 · intrinsic-nature vigor 0525c04 · armor-vigor 0525c07 · the seven kinds of gathering-wholesome vigor 0525c15 · benefiting-beings vigor (as stated in the Chapter on Discipline) 0526a05 · the three difficult-to-practice vigor · the four all-gateways vigor · the five good-person vigor · the thirteen all-kinds vigor · request-fulfilling / this-world-and-next-ease vigor (as should be known from the Chapter on Patience) · the ten purity vigor · the concluding completion of the perfection of vigor.
- Alternate translations: Dharmakṣema T1581, Chapter on Vigor, the twelfth 〔0920b05–0921b27〕.
- the Section on Ascertainment 〔T30n1579〕: Heading 10, the ascertainment of the Chapter on the Factors of Awakening · the ten purities of the perfection of vigor 0712b24-28.
- Dunlun T1828: the gloss on the Chapter on Vigor 〔0543a17–0543c14〕.
- Kuiji T1829: the gloss on the Chapter on Vigor 〔0148b28–0148c12〕.
- Jinaputra T1580: no chapter-gloss (the general gloss on the whole treatise does not descend chapter by chapter; a check of the Chapter-on-Vigor span turns up 0 occurrences).
- Collation: for the Chapter-on-Vigor span (0525c02–0527b06) the Taishō base text carries 7 collation notes, fully enumerated (Heading II (3) · every anchor located in the body-text · the base follows the CBETA character-readings · none rises to a critical-edition emendation); the Taishō editor's 6 conjectural-Sanskrit annotations are uniformly not adopted, with a note to that effect (see Heading V, Terminology).