THE GREAT PERFECTION OF WISDOM SUTRA
Fourteenth Assembly, VOLUME 590
Chapter on the Perfection of Vigor
Thus have I heard:
At one time, the World-Honored One, together with a great assembly of one thousand two hundred and fifty great Bhikshus, dwelled at Jetavana Grove, the Garden of Anāthapiṇḍika, in the city of Śrāvastī.
At that time, Venerable Pūrṇa Maitrāyaṇīputra addressed the Buddha:
“World-Honored One, if a Great Bodhisattva wishes to realize the unsurpassed perfect enlightenment, by what skillful means should they practice the Perfection of Vigor?”
The Buddha told Mān Từ Tử:
“If any Great Bodhisattva wishes to realize the unsurpassed perfect enlightenment when first generating the aspiration for enlightenment, they should think: Whatever belongs to me, whether body or mind, must first be used to benefit others, so that all their wishes may be fulfilled.
It is like a servant who should think: Whether going, standing, sitting, or lying down, all must follow the wishes of the master and should not act freely according to one’s own intentions. If wishing to leave the house and go to the market, streets, and so forth, one must first inform the master, and only then go. If wishing to eat or drink, one may do so only when the master permits it. All matters are carried out according to the master’s wishes.
A Great Bodhisattva is likewise so. Wishing to realize the unsurpassed perfect enlightenment, when first generating the aspiration, they should think: Whatever belongs to me, whether body or mind, should not act freely by itself, but must follow the work of benefiting others; everything must be accomplished fully for their sake. A Great Bodhisattva such as this relies upon the Perfection of Vigor, does not depart from the Perfection of Vigor, and, for the sake of sentient beings, does what ought to be done. Great Bodhisattvas should practice the Perfection of Vigor in this way.
It is like a fine horse: If someone rides it, it immediately thinks: Now I should not cause the rider’s body to be shaken, fatigued, troubled, or harmed; whether moving back and forth, coming or going, walking, standing, moving quickly or slowly, all should follow the rider’s wishes in order to protect that person. I should not cause that person to give rise to faults such as anger because of myself.
In the same way, Great Bodhisattvas who wish to practice the Perfection of Vigor should not act according to their own wishes, but should follow the wishes of others in order to benefit and protect them, causing them not to give rise to any afflictions or harmful karma toward the body of the Bodhisattva.
Although that person previously had no kindness toward the Great Bodhisattva, the Great Bodhisattva, for the sake of that person, remembers repaying kindness in order to accomplish beneficial activities. A Great Bodhisattva such as this accomplishes the Perfection of Vigor, assists the minds of others, and follows their wishes to perform benefits and bring peace and happiness.
Such a Great Bodhisattva protects the Perfection of Vigor, causing all sentient beings to gain benefit and happiness, regarding it as their own work, and never becoming weary. This is how Great Bodhisattvas practice the Perfection of Vigor.
Furthermore, Mān Từ Tử, if a Great Bodhisattva, wishing to quickly attain the wisdom of omniscience and greatly benefit sentient beings, should always diligently cultivate and learn Giving, Pure Discipline, Patience, Vigor, Meditative Concentration, and the Perfection of Wisdom, with a mind that does not regress. This Great Bodhisattva abides in and practices the Perfections.
If a Great Bodhisattva, wishing to quickly attain the wisdom of omniscience and greatly benefit sentient beings, should always diligently cultivate and learn contemplation of the emptiness of inner phenomena, the emptiness of outer phenomena, the emptiness of both inner and outer phenomena, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, dispersed emptiness, unchanging emptiness, intrinsic-nature emptiness, own-characteristic emptiness, common-characteristic emptiness, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of emptiness, with a mind that does not regress. This Great Bodhisattva practices the Perfections.
If a Great Bodhisattva, wishing to quickly attain the wisdom of omniscience and greatly benefit sentient beings, should always diligently cultivate and learn contemplation of suchness of all phenomena, the Dharma Realm, the nature of phenomena, the nature of non-delusion, the nature of non-changing, the nature of equality, the nature of being free from arising, the established Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm, with a mind that does not regress. This Great Bodhisattva practices the Perfection of Vigor.
If a Great Bodhisattva, wishing to quickly attain the wisdom of omniscience and greatly benefit sentient beings, should always diligently cultivate and learn contemplation that ignorance conditions formations, formations condition consciousness, consciousness conditions name-and-form, name-and-form conditions the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions existence, existence conditions birth, birth conditions aging and death, sorrow, lamentation, suffering, grief, and distress, with a mind that does not regress. This Great Bodhisattva practices the Perfection of Vigor.
If a Great Bodhisattva, wishing to quickly attain the wisdom of omniscience and greatly benefit sentient beings, should always diligently cultivate and learn contemplation that with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, aging and death, sorrow, lamentation, suffering, grief, and distress cease, with a mind that does not regress. This Great Bodhisattva practices the Perfection of Vigor.
If a Great Bodhisattva, wishing to quickly attain the wisdom of omniscience and greatly benefit sentient beings, should always diligently cultivate and learn contemplation of the Noble Truth of Suffering as suffering, impermanence, emptiness, and non-self. Contemplate the Noble Truth of Origination as cause, arising, production, and condition. Contemplate the Noble Truth of Cessation as cessation, purity, wonderfulness, and liberation. Contemplate the Noble Truth of the Path as path, suchness, practice, and emergence, with a mind that does not regress. This Great Bodhisattva practices the Perfection of Vigor.
If a Great Bodhisattva, wishing to quickly attain the wisdom of omniscience and greatly benefit sentient beings, should always diligently cultivate and learn the four Meditations, the four Immeasurables, and the four Formless Concentrations, with a mind that does not regress. This Great Bodhisattva practices the Perfection of Vigor.
If a Great Bodhisattva, wishing to quickly attain the wisdom of omniscience and greatly benefit sentient beings, should always diligently cultivate and learn the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path, with a mind that does not regress. This Great Bodhisattva practices the Perfection of Vigor.
If a Great Bodhisattva, wishing to quickly attain the wisdom of omniscience and greatly benefit sentient beings, should always diligently cultivate and learn the Dharma doors of liberation: Emptiness, Signlessness, and Wishlessness, with a mind that does not regress. This Great Bodhisattva practices the Perfection of Vigor.
If a Great Bodhisattva, wishing to quickly attain the wisdom of omniscience and greatly benefit sentient beings, should always diligently cultivate and learn the eight Liberations, the eight Stages of Mastery, the nine Successive Concentrations, and the ten All-Encompassing Bases, with a mind that does not regress. This Great Bodhisattva practices the Perfection of Vigor.
If a Great Bodhisattva, wishing to quickly attain the wisdom of omniscience and greatly benefit sentient beings, should always diligently cultivate and learn all Dharma doors of Dhāraṇī and all Samādhis, with a mind that does not regress. This Great Bodhisattva practices the Perfection of Vigor.
If a Great Bodhisattva, wishing to quickly attain the wisdom of omniscience and greatly benefit sentient beings, should always diligently cultivate and learn the wisdom of the stage of Pure Observation, the stage of Lineage, the stage of the Eighth Person, the stage of Possessing Vision, the stage of Diminished, the stage of Freedom from Desire, the stage of Having Accomplished, the stage of Solitary Realization, the stage of Bodhisattva, and the stage of Thus Come One, with a mind that does not regress. This Great Bodhisattva practices the Perfection of Vigor.
If a Great Bodhisattva, wishing to quickly attain the wisdom of omniscience and greatly benefit sentient beings, should always diligently cultivate and learn either the stage of Resolute Practice, the stage of Supreme Joy, the stage of Stainlessness, the stage of Radiance, the stage of Blazing Wisdom, the stage of Difficult to Overcome, the stage of Manifestation, the stage of Far-Going, the stage of Immovability, the stage of Good Wisdom, the stage of Dharma Cloud, or the stage of Equal Enlightenment, with a mind that does not regress. This Great Bodhisattva practices the Perfection of Vigor.
If a Great Bodhisattva, wishing to quickly attain the wisdom of omniscience and greatly benefit sentient beings, should always diligently cultivate and learn the purification of the five kinds of eyes and the six supreme supernatural powers, with a mind that does not regress. This Great Bodhisattva practices the Perfection of Vigor.
If a Great Bodhisattva, wishing to quickly attain the wisdom of omniscience and greatly benefit sentient beings, should always diligently cultivate and learn the ten powers of the Thus Come One, the four fearlessnesses, the four unobstructed knowledges, great Loving-Kindness, great Compassion, great Joy, great Equanimity, the eighteen unique Buddha qualities, and limitless Buddha Dharma, with a mind that does not regress. This Great Bodhisattva practices the Perfection of Vigor.
Furthermore, Mān Từ Tử, if a Great Bodhisattva, wishing to make the Buddha land extremely magnificent and pure, should remain forever within cyclic existence, cultivating and learning all virtues, with a mind that does not regress. This Great Bodhisattva practices the Perfection of Vigor.
If a Great Bodhisattva, wishing to mature many sentient beings, should remain forever within cyclic existence, cultivating and learning all virtues, with a mind that does not regress. This Great Bodhisattva practices the Perfection of Vigor.
If a Great Bodhisattva, when first generating the aspiration for unsurpassed perfect enlightenment, supposes that all sentient beings throughout a world system of three thousand great thousand worlds have become Bodhisattvas, whether those bound by one more lifetime, two more lifetimes, three more lifetimes, or four more lifetimes before attaining Buddhahood, and says: “You should diligently cultivate the Bodhisattva practices. You should first attain unsurpassed perfect enlightenment, and afterward I will attain unsurpassed perfect enlightenment.” At that time, the Bodhisattvas, following those words, should practice diligently and courageously, with minds without fear. This Great Bodhisattva practices the Perfection of Vigor.
If a Great Bodhisattva who is bound by one more lifetime, two more lifetimes, three more lifetimes, or four more lifetimes before attaining Buddhahood, supposes that all sentient beings in the three-thousand-great-thousand world system who have newly generated the aspiration for unsurpassed perfect enlightenment say: “Please wait until I first attain unsurpassed perfect enlightenment; afterward you may attain unsurpassed perfect enlightenment.” At that time, the Bodhisattva, following those words, remains forever within cyclic existence, with a mind that does not regress. This Great Bodhisattva practices the Perfection of Vigor.
If a Great Bodhisattva sees someone come requesting necessary things, their face should not become unpleasant, nor should their eyes show anger. They should only think: “Such sentient beings are in accord with my seeking the wisdom of omniscience.” Then they should quickly use skillful means to give to the one who requests. This Great Bodhisattva practices the Perfection of Vigor.
If a Great Bodhisattva, wishing all sentient beings to attain peace and happiness, must spend either one eon or more than one eon in hell, enduring fierce suffering, with body unmoving and mind not retreating, this Great Bodhisattva practices the Perfection of Vigor.
If a Great Bodhisattva supposes that the duration of day and night is as long as a great eon, and that these days and nights accumulated together become a great eon, and passes through many periods equal to countless hundreds of thousands of millions of eons, remaining in the great hell and enduring intense suffering and torment; because of enduring such suffering solely for the purpose of allowing sentient beings to leave hell and be born in fortunate realms, at that time the Great Bodhisattva joyfully accepts it. This Great Bodhisattva practices the Perfection of Vigor.
Seeking the highest and supreme state of Enlightenment? One should know that this is called a Bodhisattva’s diligence, practicing the Perfection of Diligence, cultivating the Perfection of Diligence, causing it to quickly become perfected, leaving birth and death far behind, quickly attaining the wisdom of Omniscience, and greatly benefiting all sentient beings.
If a Great Bodhisattva thinks of the number of kalpas as having a limit and makes distinctions, although extremely courageous and constantly diligently cultivating Giving, Pure Morality, Patience, Diligence, Meditative Concentration, and Prajñā Pāramitā, this is still called a lazy Bodhisattva. If a Great Bodhisattva thinks in this way: “Even if I must pass through immeasurable and boundless great kalpas, being extremely courageous and constantly cultivating Giving, Pure Morality, Patience, Diligence, Meditative Concentration, and Prajñā Pāramitā before they become perfected and before I attain the highest supreme state of Enlightenment, I must certainly never give rise to a mind of retreat.” One should know that this is called a diligent Bodhisattva, practicing the Perfection of Diligence, and quickly attaining the wisdom of Omniscience.
If a Great Bodhisattva thinks of the number of kalpas as having a limit and makes distinctions, although extremely courageous and constantly diligently cultivating the wisdom of the emptiness of internal dharmas, the emptiness of external dharmas, the emptiness of both internal and external dharmas, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness in all dharmas, the emptiness that cannot be grasped, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the self-nature of emptiness, this is still called a lazy Bodhisattva. If a Great Bodhisattva thinks in this way: “Even if I must pass through immeasurable and boundless great kalpas, being extremely courageous and constantly cultivating the wisdom of the emptiness of internal dharmas up to the emptiness of the self-nature of emptiness before it becomes perfected and before I attain the highest supreme state of Enlightenment, I must certainly never give rise to a mind of retreat or submission.” One should know that this is called a diligent Bodhisattva, practicing the Perfection of Diligence, and quickly attaining the wisdom of Omniscience.
If a Great Bodhisattva thinks of the number of kalpas as having a limit and makes distinctions, although extremely courageous and constantly diligently cultivating the wisdom of suchness of all dharmas, the Dharma realm, the nature of dharma, the nature of non-falsity, the nature of non-change, the nature of equality, the nature free from arising, the determined nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, and the inconceivable realm, this is still called a lazy Bodhisattva. If a Great Bodhisattva thinks in this way: “Even if I must pass through immeasurable and boundless great kalpas, being extremely courageous and constantly cultivating the wisdom of the suchness of all dharmas up to the inconceivable realm before it becomes perfected and before I attain the highest supreme state of Enlightenment, I must certainly never give rise to a mind of retreat or submission.” One should know that this is called a diligent Bodhisattva, practicing the Perfection of Diligence, and quickly attaining the wisdom of Omniscience.
If a Great Bodhisattva thinks of the number of kalpas and then establishes limits and distinctions, although extremely courageous and constantly diligently cultivating the wisdom that ignorance conditions formations, formations condition consciousness, consciousness conditions name-and-form, name-and-form conditions the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions existence, existence conditions birth, and birth conditions aging and death, this is still called a lazy Bodhisattva. If a Great Bodhisattva thinks in this way: “Even if I must pass through immeasurable and boundless great kalpas, being extremely courageous and constantly cultivating the wisdom that ignorance conditions formations up to birth conditions aging and death before it becomes perfected and before I attain the highest supreme state of Enlightenment, I must certainly never give rise to a mind of retreat or submission.” One should know that this is called a diligent Bodhisattva, practicing the Perfection of Diligence, and quickly attaining the wisdom of Omniscience.
If a Great Bodhisattva thinks of the number of kalpas and then establishes limits and distinctions, although extremely courageous and constantly diligently cultivating the wisdom that because ignorance ceases, formations cease; because formations cease, consciousness ceases; because consciousness ceases, name-and-form ceases; because name-and-form ceases, the six sense bases cease; because the six sense bases cease, contact ceases; because contact ceases, feeling ceases; because feeling ceases, craving ceases; because craving ceases, grasping ceases; because grasping ceases, existence ceases; because existence ceases, birth ceases; because birth ceases, aging and death cease, this is still called a lazy Bodhisattva. If a Great Bodhisattva thinks in this way: “Even if I must pass through immeasurable and boundless great kalpas, being extremely courageous and constantly diligently cultivating the wisdom that because ignorance ceases, formations cease, up to because birth ceases, aging and death cease, before it becomes perfected and before I attain the highest supreme state of Enlightenment, I must certainly never give rise to a mind of retreat or submission.” One should know that this is called a diligent Bodhisattva, practicing the Perfection of Diligence, and quickly attaining the wisdom of Omniscience.
If a Great Bodhisattva thinks of the number of kalpas and establishes limits and distinctions, although extremely courageous and constantly diligently cultivating the wisdom of the Noble Truth of suffering, whether suffering, impermanence, emptiness, or non-self; the wisdom of the Noble Truth of origination, whether cause, arising, production, or condition; the wisdom of the Noble Truth of cessation, whether cessation, purity, wonderfulness, or liberation; and the wisdom of the Noble Truth of the path, whether path, suchness, practice, or emergence, this is still called a lazy Bodhisattva. If a Great Bodhisattva thinks in this way: “Even if I must pass through immeasurable and boundless great kalpas, being extremely courageous and constantly diligently cultivating the wisdom of the Noble Truth of suffering, whether suffering, impermanence, emptiness, or non-self; up to the wisdom of the Noble Truth of the path, whether path, suchness, practice, or emergence, before it becomes perfected and before I attain the highest supreme state of Enlightenment, I must certainly never give rise to a mind of retreat or submission.” One should know that this is called a diligent Bodhisattva, practicing the Perfection of Diligence, and quickly attaining the wisdom of Omniscience.
If a Great Bodhisattva thinks of the number of kalpas and establishes limits and distinctions, although extremely courageous and constantly diligently cultivating the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Noble Path, this is still called a lazy Bodhisattva. If a Great Bodhisattva thinks in this way: “Even if I must pass through immeasurable and boundless great kalpas, being extremely courageous and constantly diligently cultivating the Four Foundations of Mindfulness up to the Eightfold Noble Path before they become perfected and before I attain the highest supreme state of Enlightenment, I must certainly never give rise to a mind of retreat or submission.” One should know that this is called a diligent Bodhisattva, practicing the Perfection of Diligence, and quickly attaining the wisdom of Omniscience.
If a Great Bodhisattva thinks of the number of kalpas and establishes limits and distinctions, although extremely courageous and constantly diligently cultivating the three methods of liberation, this is still called a lazy Bodhisattva. If a Great Bodhisattva thinks in this way: “Even if I must pass through immeasurable and boundless great kalpas, being extremely courageous and constantly diligently cultivating the three methods of liberation before they become perfected and before I attain the highest supreme state of Enlightenment, I must certainly never give rise to a mind of retreat or submission.” One should know that this is called a diligent Bodhisattva, practicing the Perfection of Diligence, and quickly attaining the wisdom of Omniscience.
If a Great Bodhisattva thinks of the number of kalpas and establishes limits and distinctions, although extremely courageous and constantly diligently cultivating the Eight Liberations, the Eight Bases of Mastery, the Nine Sequential Meditative Absorptions, and the Ten Universal Fields, this is still called a lazy Bodhisattva. If a Great Bodhisattva thinks in this way: “Even if I must pass through immeasurable and boundless great kalpas, being extremely courageous and constantly diligently cultivating the Eight Liberations up to the Ten Universal Fields before they become perfected and before I attain the highest supreme state of Enlightenment, I must certainly never give rise to a mind of retreat or submission.” One should know that this is called a diligent Bodhisattva, practicing the Perfection of Diligence, and quickly attaining the wisdom of Omniscience.
If a Great Bodhisattva thinks of the number of kalpas and establishes limits and distinctions, although extremely courageous and constantly diligently cultivating the Dhāraṇī methods and all methods of Samādhi, this is still called a lazy Bodhisattva. If a Great Bodhisattva thinks in this way: “Even if I must pass through immeasurable and boundless great kalpas, being extremely courageous and constantly diligently cultivating the Dhāraṇī methods and all methods of Samādhi before they become perfected and before I attain the highest supreme state of Enlightenment, I must certainly never give rise to a mind of retreat or submission.” One should know that this is called a diligent Bodhisattva, practicing the Perfection of Diligence, and quickly attaining the wisdom of Omniscience.
If a Great Bodhisattva thinks in terms of a number of kalpas and sets a limit through discrimination, although he is very valiant and constantly diligently cultivates the Bodhisattva grounds and the grounds of wisdom, he is still called a lazy Bodhisattva. If a Great Bodhisattva thinks thus: “Even if I must pass through immeasurable, boundless great kalpas, being very valiant and constantly diligent in cultivating the Bodhisattva grounds and the grounds of wisdom, only then will they become perfected, only then will I realize the supreme Enlightenment. I must absolutely not give rise to a mind of retreat or submission.” One should know that this is called a diligent Bodhisattva, practicing the Perfection of Diligence, and he will quickly attain the wisdom of Omniscience.
If a Great Bodhisattva thinks in terms of a number of kalpas and sets a limit through discrimination, although he is very valiant and constantly diligently cultivates the five kinds of pure eyes and the six superior supernatural powers, he is still called a lazy Bodhisattva. If a Great Bodhisattva thinks thus: “Even if I must pass through immeasurable, boundless great kalpas, being very valiant and constantly diligent in cultivating the five kinds of pure eyes and the six superior supernatural powers, only then will they become perfected, only then will I realize the supreme Enlightenment. I must absolutely not give rise to a mind of retreat or submission.” One should know that this is called a diligent Bodhisattva, practicing the Perfection of Diligence, and he will quickly attain the wisdom of Omniscience.
If a Great Bodhisattva thinks in terms of a number of kalpas and sets a limit through discrimination, although he is very valiant and constantly diligently cultivates the ten powers of the Tathāgata, the four fearlessnesses, and the four unobstructed understandings, he is still called a lazy Bodhisattva. If a Great Bodhisattva thinks thus: “Even if I must pass through immeasurable, boundless great kalpas, being very valiant and constantly diligent in cultivating the ten powers of the Tathāgata, the four fearlessnesses, and the four unobstructed understandings, only then will they become perfected, only then will I realize the supreme Enlightenment. I must absolutely not give rise to a mind of retreat or submission.” One should know that this is called a diligent Bodhisattva, practicing the Perfection of Diligence, and he will quickly attain the wisdom of Omniscience.
If a Great Bodhisattva thinks in terms of a number of kalpas and sets a limit through discrimination, although he is very valiant and constantly diligently cultivates great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unshared Buddha qualities, he is still called a lazy Bodhisattva. If a Great Bodhisattva thinks thus: “Even if I must pass through immeasurable, boundless great kalpas, being very valiant and constantly diligent in cultivating great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unshared Buddha qualities, only then will they become perfected, only then will I realize the supreme Enlightenment. I must absolutely not give rise to a mind of retreat or submission.” One should know that this is called a diligent Bodhisattva, practicing the Perfection of Diligence, and he will quickly attain the wisdom of Omniscience.
If a Great Bodhisattva thinks in terms of a number of kalpas and sets a limit through discrimination, although he is very valiant and constantly diligently cultivates the dharma of not forgetting and the nature of always relinquishing, he is still called a lazy Bodhisattva. If a Great Bodhisattva thinks thus: “Even if I must pass through immeasurable, boundless great kalpas, being very valiant and constantly diligent in cultivating the dharma of not forgetting and the nature of always relinquishing, only then will they become perfected, only then will I realize the supreme Enlightenment. I must absolutely not give rise to a mind of retreat or submission.” One should know that this is called a diligent Bodhisattva, practicing the Perfection of Diligence, and he will quickly attain the wisdom of Omniscience.
If a Great Bodhisattva thinks in terms of a number of kalpas and sets a limit through discrimination, although he is very valiant and constantly diligently cultivates the wisdom of all, the wisdom of the path-aspect, and the wisdom of all aspects, he is still called a lazy Bodhisattva. If a Great Bodhisattva thinks thus: “Even if I must pass through immeasurable, boundless great kalpas, being very valiant and constantly diligent in cultivating the wisdom of all, the wisdom of the path-aspect, and the wisdom of all aspects, only then will they become perfected, only then will I realize the supreme Enlightenment. I must absolutely not give rise to a mind of retreat or submission.” One should know that this is called a diligent Bodhisattva, practicing the Perfection of Diligence, and he will quickly attain the wisdom of Omniscience.
If a Great Bodhisattva thinks in terms of a number of kalpas and sets a limit through discrimination, although he is very valiant and constantly diligently cultivates all the practices of a Great Bodhisattva, he is still called a lazy Bodhisattva. If a Great Bodhisattva thinks thus: “Even if I must pass through immeasurable, boundless great kalpas, being very valiant and constantly diligent in cultivating all the practices of a Great Bodhisattva, only then will they become perfected, only then will I realize the supreme Enlightenment. I must absolutely not give rise to a mind of retreat or submission.” One should know that this is called a diligent Bodhisattva, practicing the Perfection of Diligence, and he will quickly attain the wisdom of Omniscience.
Furthermore, Mānava, if someone requests of a Great Bodhisattva: “You should, for my sake, in one day break apart Mount Sumeru.” If he asks in return: “How large or small is Mount Sumeru that you ask me to break it into how many pieces?” One should know that this is called a lazy Bodhisattva. If he thinks thus: “Whether Mount Sumeru is large or small, in one day I will break it apart for you, into pieces like mustard seeds or like specks of dust.” Even though it may take a long time to break it apart, that person’s intention considers it as if it were done in an instant. One should know that this is called a diligent Bodhisattva.
If a Great Bodhisattva thinks: “Suppose countless great kalpas equal to the sands of the Ganges are made into one day and one night, and those days and nights are accumulated to form great kalpas. Even if I practice the Bodhisattva conduct through immeasurable great kalpas like these before realizing the supreme Enlightenment, my mind regarding this matter will not retreat. How much less would I fail to diligently seek it when such a thing does not even exist.” One should know that this is called a diligent Bodhisattva.
If a Great Bodhisattva, upon hearing such an explanation of the characteristics of diligence, displays joy and his mind does not become fearful, one should know that this is called a diligent Bodhisattva. If a Great Bodhisattva, upon hearing such an explanation of the characteristics of diligence, has a mind that retreats, becomes confused, and gives rise to fear, one should know that this is called a lazy Bodhisattva, who will not quickly attain the wisdom of Omniscience.
If a Great Bodhisattva hears the teaching of the Perfection of Diligence and thinks thus: “When will I ever accomplish such superior virtues that are difficult to realize?” One should know that this is called a lazy Bodhisattva. If a Great Bodhisattva, hearing the teaching of the Perfection of Diligence, thinks thus: “Such virtues are all within my capacity. I must certainly cultivate them in order to quickly reach the other shore.” One should know that this is called a diligent Bodhisattva.
If someone comes and asks for the hands, feet, or head of a Great Bodhisattva, and the Bodhisattva immediately thinks: “If I give them to that person, then I will have no hands, no feet, and no head,” one should know that this is a lazy Bodhisattva. If someone comes and asks for the hands, feet, or head of a Great Bodhisattva, and the Bodhisattva immediately thinks: “By giving them to that person, I will obtain the unsurpassed, wondrous hands, feet, and head of gods, dragons, and Asuras…” one should know that this is called a diligent Bodhisattva.
If someone comes and asks for the eyes or ears of a Great Bodhisattva, and the Bodhisattva immediately thinks: “If I give them to that person, then I will no longer have eyes or ears,” one should know that this is called a lazy Bodhisattva. If someone comes and asks for the eyes or ears of a Great Bodhisattva, and the Bodhisattva immediately thinks: “If I give them to that person, I will obtain unsurpassed eyes and ears like the superior wisdom of gods, dragons, and Asuras…” one should know that this is called a diligent Bodhisattva, who has departed from the Two Vehicles and draws near to the wisdom of Omniscience.
If someone comes and asks for parts of the body of a Great Bodhisattva, and the Bodhisattva immediately thinks: “If I give them to that person, then parts of my body will be missing,” one should know that this is called a lazy Bodhisattva. If someone comes and asks for parts of the body of a Great Bodhisattva, and the Bodhisattva immediately thinks: “By giving them to that person, I will obtain unsurpassed Buddha Dharma and the wisdom of all dharmas, the body parts of gods, dragons, and Asuras…” one should know that this is called a diligent Bodhisattva.
If someone comes and asks for many things from a Great Bodhisattva, and the Bodhisattva immediately thinks: “This person is asking for very much. How can I fulfill that person’s wishes completely?” one should know that this is called a lazy Bodhisattva. If someone comes and asks for many things from a Great Bodhisattva, and the Bodhisattva immediately thinks: “I do not yet possess many of these things. Even if all sentient beings in countless worlds as numerous as the sands of the Ganges came to ask me for the things they need within a single day and night, I should use skillful means to seek wealth and treasures everywhere so that all of them are satisfied, let alone merely this much—how could I not give?” One should know that this is called a diligent Bodhisattva.
Why is this so? Because if Great Bodhisattvas wish to reveal the immeasurable Buddha Dharma and the wisdom of all dharmas, it is not possible by practicing limited diligence in giving that they can lead to the revelation of immeasurable Buddha Dharma and the wisdom of all dharmas. It is essential to put on the armor and wear the helmet of diligence together with vast and immeasurable generosity; only then can they lead to the revelation of immeasurable Buddha Dharma and the wisdom of all dharmas.
For example, if someone wishes to cross the great ocean, the essential first step is to prepare sufficient provisions and supplies extending more than one yojana, more than a hundred yojanas, more than a thousand yojanas, and more than a hundred thousand yojanas, and only afterward depart. The assembly of Great Bodhisattvas is likewise. To realize the supreme Enlightenment, they must pass through immeasurable hundreds of thousands of millions of billions of kalpas, cultivating merit, and only afterward realize it. If any Great Bodhisattva thinks: “I have a limited and bounded number of great kalpas in which to seek realization of the supreme Enlightenment,” one should know that this is called a lazy Bodhisattva. If any Great Bodhisattva thinks: “I must have immeasurable and boundless great kalpas in which to seek realization of the supreme Enlightenment,” one should know that this is called a diligent Bodhisattva.
At that time, Mānava, the son of Pūrṇa, said to the Buddha:
“World-Honored One, such diligence of the Great Bodhisattvas—how could this be called difficult?”
The World-Honored One taught:
Do you think that such diligence of the assembly of Great Bodhisattvas is not difficult?
Mãn Từ Tử said to the Buddha:
World-Honored One, I think that such diligence of the Great Bodhisattvas is not difficult. Why? Because the Buddha has taught that all phenomena are like illusions. Pleasant feelings, painful feelings, and all phenomena that assist in the experience of feeling are all like illusions. Since the Bodhisattvas have penetrated the true nature of phenomena in this way, what difficulty is there in their diligence?
At that time, the World-Honored One said to Mãn Từ Tử:
You should know that although the assembly of Great Bodhisattvas knows that all phenomena are like illusions, they still arouse diligence of body and mind, practice the Perfection of Diligence, seek supreme Bodhi, and never cease. Therefore, such diligence is extremely difficult for this assembly of Great Bodhisattvas.
At that time, Mãn Từ Tử immediately said to the Buddha:
World-Honored One, how wondrous! Well-Gone One, how rare! By skillfully teaching that the diligence of the assembly of Great Bodhisattvas is extremely difficult, one should know that the assembly of Great Bodhisattvas can accomplish difficult deeds. Although they know that all phenomena are completely without possession, they still seek the unsurpassed state of Enlightenment, wishing to teach limitless sentient beings and completely end ignorance. Yet ignorance itself is also not real. The grasping of ignorance arises because of the self and what belongs to the self, but there is also no sentient being who thinks: “This is the true self and what truly belongs to the self.”
Thus, ignorance arises from the combination of causes and conditions, and therefore arises while truly not arising; when conditions separate, it ceases while truly not ceasing.
If a Great Bodhisattva, although knowing this, does not let the mind retreat, this Great Bodhisattva practices the Perfection of Diligence. You should know this is called the diligence of a Bodhisattva.
If a Great Bodhisattva thinks: “All phenomena are empty. Now, how can I arouse the Perfection of Diligence?” you should know this is called a lazy Bodhisattva.
If a Great Bodhisattva thinks: “Because all phenomena are completely empty, therefore I seek the unsurpassed state of Enlightenment. I understand that phenomena are empty in order to teach sentient beings and enable them to escape the suffering of birth and death in the five paths,” you should know this is called the diligence of a Bodhisattva.
If a Great Bodhisattva thinks: “Samsara has no end; how could I possibly enable them all to attain liberation?” you should know this is called a lazy Bodhisattva.
If a Great Bodhisattva thinks: “Although samsara is beginningless, it has an end. Why should I not enable them to attain liberation? Even if I diligently seek great Bodhi and, just as countless eons have passed from beginningless time until now, only then attain realization, I should still seek realization—how much more so when it does not require countless eons?” They further think:
“If Great Bodhisattvas delight in cultivating attention that accords with the wisdom of omniscience, then after they have generated the aspiration, even though days and nights, half a month, a month, a year, two years, and so forth have passed, they neither notice nor know it. If Bodhisattvas delight in cultivating generosity, pure discipline, patience, diligence, meditative concentration, and Prajñā-pāramitā, causing the mind to become completely pure and free of thoughts, then they understand how many days and nights, half a month, a month, a year, two years, and so forth have passed. Therefore, seeking Bodhi is very easy to attain; there is no need for fear, and one should instead cultivate diligence for a long time.” You should know this is called the diligence of a Bodhisattva.
For example, a wealthy elder seeking abundant riches diligently thinks day and night, searching for methods, always thinking: “At that time, I will obtain great wealth and satisfy my wishes.” Therefore, he has no leisure to wish for food and drink.
Great Bodhisattvas are likewise. Wishing to seek the six Perfections in order to purify the mind, they diligently cultivate attention that accords with the wisdom of omniscience. From the moment they first generate the aspiration, even after days and nights, half a month, a month, a year, two years, and so forth have passed, they constantly think: “When will I obtain the jewel of omniscient wisdom to benefit sentient beings?”
At that time, Mãn Từ Tử said to the Buddha:
World-Honored One, the Bodhisattvas wear the armor of great diligence, just as they earnestly seek the unsurpassed precious treasure of the Buddha’s merits in order to benefit sentient beings. This is truly as the World-Honored One has always proclaimed. All Bodhisattvas can accomplish deeds that are difficult to accomplish.
At that time, the Buddha said to Mãn Từ Tử:
I observe that among gods, humans, and others in the world, no one possesses rare and complete virtues like the Great Bodhisattvas, except for the Thus Come One, Worthy of Offerings, Perfectly Enlightened One.
At that time, Mãn Từ Tử left his seat, stood up, uncovered his left shoulder, placed his right knee on the ground, respectfully joined his palms, and said to the Buddha:
World-Honored One, may all sentient beings dwelling in the east, west, south, north, the four intermediate directions, above, below, and in limitless worlds who follow the Bodhisattva Vehicle: those who have not yet generated the aspiration for unsurpassed Bodhi, may they quickly generate it. Those who have already generated the aspiration for unsurpassed Bodhi, may they never regress. Those who have already reached the stage of non-retrogression toward supreme Enlightenment, may they quickly perfect the wisdom of omniscience.
At that time, the Buddha asked Mãn Từ Tử:
What meaning do you contemplate that makes you wish for Bodhisattvas to quickly perfect the wisdom of omniscience?
Mãn Từ Tử said to the Buddha:
World-Honored One, if there were no Bodhisattvas, no Buddhas would appear in the world. If no Buddhas appeared in the world, there would be no assemblies of Bodhisattvas and Śrāvakas. It is necessary for Bodhisattvas to cultivate the Bodhisattva practice in order for Buddhas to appear in the world. Because Buddhas appear in the world, there are assemblies of Bodhisattvas and Śrāvakas.
For example, a great tree has branches and leaves because it has roots and a trunk. Because it has branches and leaves, it has flowers and fruits. Because it has flowers and fruits, it again gives rise to great trees. Likewise, the world has Buddhas appearing because there are Bodhisattvas. Because Buddhas appear in the world, there are assemblies of Bodhisattvas and Śrāvakas. Because Bodhisattvas practice the Bodhisattva path, Thus Come Ones, Worthy of Offerings, Perfectly Enlightened Ones appear in the world and bring great benefit.
At that time, the Buddha praised Mãn Từ Tử:
Excellent, excellent! It is exactly as you have said.
Then the Buddha said to Ānanda:
You should uphold and remember the cultivation of the Perfection of Diligence by the Bodhisattvas who wear the armor of diligence, and do not allow it to be forgotten.
Ānanda said to the Buddha:
World-Honored One, I have already received and upheld the cultivation of the Perfection of Diligence by the Bodhisattvas who wear the armor of diligence, and I will certainly never forget it.
When the World-Honored One had finished teaching this sutra, the Venerable Mãn Từ Tử, the Venerable Śāriputra, the Venerable Ānanda, the assembly of Śrāvakas and Bodhisattvas, and all the gods, dragons, asuras, and others, having heard the Buddha’s teaching, were greatly joyful, faithfully accepted it, and respectfully practiced it.