大般若波羅蜜多經

FOURTEENTH ASSEMBLY

CHAPTER ON THE PERFECTION OF DILIGENCE

Thus have I heard:

At one time, the Blessed One was dwelling with one thousand two hundred and fifty great bhiksus in Anathapindika’s Park, in the Jeta Grove at Sravasti.

At that time, the Venerable Purna Maitrayaniputra addressed the Buddha:

“World-Honored One! If great bodhisattvas wish to realize unsurpassed, complete, perfect enlightenment, by what skillful means should they abide in the perfection of diligence?”

The Buddha said:

“Purna Maitrayaniputra! If great bodhisattvas wish to realize unsurpassed, complete, perfect enlightenment, when they first arouse the aspiration they should think: ‘Whatever I possess, whether body or mind, must first be employed for the benefit of others, so that all their wishes may be completely fulfilled.’

“Suppose, for example, that a servant were to think: ‘Whether walking, standing, sitting, or lying down, I must act according to my master’s wishes and should not act independently according to my own will. If I wish to leave the house and go to the marketplace or elsewhere, I must first ask my master and may go only afterward. If I wish to eat or drink, I may do so only when my master permits it. In every matter, I must act according to my master’s wishes.’

“Great bodhisattvas are likewise. If they wish to realize unsurpassed, complete, perfect enlightenment, when they first arouse the aspiration they should think: ‘Whatever I possess, whether body or mind, should not function independently. In accordance with endeavors that benefit others, everything must be brought to complete fulfillment for their sake.’

“Such great bodhisattvas rely upon the perfection of diligence and do not depart from the perfection of diligence. For the sake of sentient beings, they do whatever ought to be done. Great bodhisattvas should abide in the perfection of diligence in this way.

“Suppose, for example, that when a fine horse is mounted by a rider, it immediately thinks: ‘I should not cause the rider’s body to be jolted, fatigued, distressed, or injured, nor should I damage the saddle or bridle. Whether passing over or returning, advancing or retreating, moving or standing still, going quickly or slowly, I shall follow the rider’s wishes and protect him. I should not, on my account, cause him to give rise to anger or other faults.’

“Likewise, great bodhisattvas who wish to practice the perfection of diligence should not act according to their own wishes. They should follow the wishes of others in order to benefit and protect them, so that those people do not, on their account, give rise to any afflictions or unwholesome karma.

“Although those people may not previously have shown kindness to the great bodhisattvas, the great bodhisattvas nevertheless regard them as benefactors whose kindness must be repaid, and thus accomplish various endeavors for their sake. In this way, great bodhisattvas perfect the perfection of diligence, protect the minds of others, and perform deeds of benefit and happiness in accordance with others’ wishes.

“Such great bodhisattvas safeguard the perfection of diligence. They bring benefit and happiness to sentient beings as though attending to their own affairs and never become weary. This is how great bodhisattvas abide in the perfection of diligence.

“Furthermore, Purna Maitrayaniputra! If great bodhisattvas wish swiftly to attain the knowledge of all-knowing wisdom and greatly benefit sentient beings, they should always diligently cultivate and train in the perfections of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, without allowing their minds to regress. These great bodhisattvas abide in the perfection of diligence.

“If great bodhisattvas wish swiftly to attain the knowledge of all-knowing wisdom and greatly benefit sentient beings, they should always diligently cultivate and train in contemplating inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-truth emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, beginningless-and-endless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence, without allowing their minds to regress.

These great bodhisattvas abide in the perfection of diligence.

“If great bodhisattvas wish swiftly to attain the knowledge of all-knowing wisdom and greatly benefit sentient beings, they should always diligently cultivate and train in contemplating the suchness of dharmas, the dharma-dhatu, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm, without allowing their minds to regress. These great bodhisattvas abide in the perfection of diligence.

“If great bodhisattvas wish swiftly to attain the knowledge of all-knowing wisdom and greatly benefit sentient beings, they should always diligently cultivate and train in contemplating: conditioned by ignorance, formations arise; conditioned by formations, consciousness arises; conditioned by consciousness, name-and-form arises; conditioned by name-and-form, the six ayatanas arise; conditioned by the six ayatanas, contact arises; conditioned by contact, feeling arises; conditioned by feeling, craving arises; conditioned by craving, clinging arises; conditioned by clinging, becoming arises; conditioned by becoming, birth arises; and conditioned by birth, aging and death, sorrow, lamentation, pain, grief, and despair arise—without allowing their minds to regress.

These great bodhisattvas abide in the perfection of diligence.

“If great bodhisattvas wish swiftly to attain the knowledge of all-knowing wisdom and greatly benefit sentient beings, they should always diligently cultivate and train in contemplating: 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 ayatanas cease; with the cessation of the six ayatanas, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases;

and with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease—without allowing their minds to regress.

These great bodhisattvas abide in the perfection of diligence.

“If great bodhisattvas wish swiftly to attain the knowledge of all-knowing wisdom and greatly benefit sentient beings, they should always diligently cultivate and train in contemplating the Noble Truth of suffering as suffering, impermanent, empty, and non-self; the Noble Truth of the origin of suffering as cause, origin, arising, and condition; the Noble Truth of cessation as cessation, peace, sublime, and freedom; and the Noble Truth of the path as path, rightness, practice, and deliverance, without allowing their minds to regress. These great bodhisattvas abide in the perfection of diligence.

“If great bodhisattvas wish swiftly to attain the knowledge of all-knowing wisdom and greatly benefit sentient beings, they should always diligently cultivate and train in the four dhyanas, the four immeasurables, and the four formless concentrations, without allowing their minds to regress. These great bodhisattvas abide in the perfection of diligence.

“If great bodhisattvas wish swiftly to attain the knowledge of all-knowing wisdom and greatly benefit sentient beings, they should always diligently cultivate and train in 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 Noble Eightfold Path, without allowing their minds to regress. These great bodhisattvas abide in the perfection of diligence.

“If great bodhisattvas wish swiftly to attain the knowledge of all-knowing wisdom and greatly benefit sentient beings, they should always diligently cultivate and train in the gateways to liberation of emptiness, signlessness, and wishlessness, without allowing their minds to regress. These great bodhisattvas abide in the perfection of diligence.

“If great bodhisattvas wish swiftly to attain the knowledge of all-knowing wisdom and greatly benefit sentient beings, they should always diligently cultivate and train in the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten universal spheres, without allowing their minds to regress. These great bodhisattvas abide in the perfection of diligence.

“If great bodhisattvas wish swiftly to attain the knowledge of all-knowing wisdom and greatly benefit sentient beings, they should always diligently cultivate and train in all dharani gateways and all samadhi gateways, without allowing their minds to regress. These great bodhisattvas abide in the perfection of diligence.

“If great bodhisattvas wish swiftly to attain the knowledge of all-knowing wisdom and greatly benefit sentient beings, they should always diligently cultivate and train in the knowledge of the Ground of Pure Contemplation, the Ground of the Spiritual Lineage, the Eighth Ground, the Ground of Complete Vision, the Ground of Attenuation, the Ground Free from Desire, the Ground of Accomplishment, the Ground of the Pratyekabuddha, the Ground of the Bodhisattva, and the Ground of the Tathagata, without allowing their minds to regress. These great bodhisattvas abide in the perfection of diligence.”

If a great bodhisattva wishes swiftly to attain the knowledge of all knowledge and bring great benefit to sentient beings, he should constantly and diligently cultivate and train in the Stage of Resolute Practice, the Stage of Extreme Joy, the Stage of Freedom from Defilement, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Manifest Presence, the Stage of Far-Reaching Practice, the Stage of Immovability, the Stage of Excellent Wisdom, the Stage of the Dharma Cloud, or the Stage of Equal Enlightenment, without allowing his mind to regress. This great bodhisattva abides in the perfection of diligence.

If a great bodhisattva wishes swiftly to attain the knowledge of all knowledge and bring great benefit to sentient beings, he should constantly and diligently cultivate and train in the purification of the five kinds of eyes and the six excellent superknowledges, without allowing his mind to regress. This great bodhisattva abides in the perfection of diligence.

If a great bodhisattva wishes swiftly to attain the knowledge of all knowledge and bring great benefit to sentient beings, he should constantly and diligently cultivate and train in the ten powers of the Tathagata, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, and the boundless other Buddha-Dharmas, without allowing his mind to regress. This great bodhisattva abides in the perfection of diligence.

Furthermore, Purnamaitrayaniputra! If a great bodhisattva wishes to make a Buddha-land truly adorned and pure, he should long remain within samsara and cultivate all virtues, without allowing his mind to regress. This great bodhisattva abides in the perfection of diligence.

If a great bodhisattva wishes to bring sentient beings to maturity, he should long remain within samsara and cultivate all virtues, without allowing his mind to regress. This great bodhisattva abides in the perfection of diligence.

When a great bodhisattva first arouses the aspiration for unsurpassed, complete enlightenment, suppose that all sentient beings throughout the great trichiliocosm became bodhisattvas who were bound to only one more life, two more lives, three more lives, or four more lives before attaining Buddhahood. He should say to them: “You should diligently cultivate and train in the bodhisattva practices so that you may attain unsurpassed, complete enlightenment first; I shall attain unsurpassed, complete enlightenment afterward.” The bodhisattva then acts according to these words, advancing diligently and courageously, without fear. This great bodhisattva abides in the perfection of diligence.

Suppose a great bodhisattva is bound to only one more life, two more lives, three more lives, or four more lives before attaining Buddhahood, and suppose that all sentient beings throughout the great trichiliocosm have newly aroused the aspiration for unsurpassed, complete enlightenment and say to him: “Please wait until we have first attained unsurpassed, complete enlightenment; afterward, you may attain unsurpassed, complete enlightenment.” The bodhisattva then acts according to these words and long remains within samsara, without allowing his mind to regress. This great bodhisattva abides in the perfection of diligence.

If a great bodhisattva sees a beggar approach to request needed things, he should not frown, nor should his eyes show any sign of anger. He should think only: This sentient being is assisting my quest for the knowledge of all knowledge; I should swiftly devise skillful means for the petitioner. This great bodhisattva abides in the perfection of diligence.

If a great bodhisattva, wishing all sentient beings to attain peace and happiness, must remain in a great hell for a kalpa or longer than a kalpa and undergo intense suffering, his body should remain unmoved and his mind should not retreat. This great bodhisattva abides in the perfection of diligence.

Suppose, for a great bodhisattva, the duration of each day and night were equal to a great kalpa; these days and nights accumulated in turn into great kalpas; and for as many great kalpas as there are grains of sand in the Ganges, he remained in a great hell and underwent many intense torments. If, by enduring these many torments, he could help even one sentient being escape from hell and be reborn in a fortunate realm, the bodhisattva would joyfully accept them. This great bodhisattva abides in the perfection of diligence.

If a great bodhisattva hears of these deeds, openly rejoices, and vows to endure them all for the sake of sentient beings, without allowing his mind to regress, know that this is called a bodhisattva who abides in the perfection of diligence. If a great bodhisattva hears of such deeds, but his mind becomes fearful and weak, he does not rejoice, and he is unwilling to accept them, know that this is called an indolent bodhisattva.

If a great bodhisattva hears of wholesome deeds and his mind continuously delights in accepting and practicing them, know that this is called a diligent bodhisattva who abides in the perfection of diligence. If a great bodhisattva hears of wholesome deeds but does not continuously remain mindful of accepting and practicing them, know that this is an indolent bodhisattva.

Furthermore, Purnamaitrayaniputra! Suppose a great bodhisattva swept the ground of this continent of Jambudvipa, proceeding from one place to another, and after sweeping everywhere returned to the place where he began. If he then thought, “I have been away from this place for a long time,” know that this is called an indolent bodhisattva. If, after completing this task, the great bodhisattva thought, “I have returned to this place so quickly,” know that this is called a diligent bodhisattva who abides in the perfection of diligence.

If a great bodhisattva spends a day constructing and repairing a stupa and then thinks, “Why has today been so long?” know that this is called an indolent bodhisattva. If, after completing this task, the great bodhisattva thinks, “Why has today been so short?” know that this is called a diligent bodhisattva who abides in the perfection of diligence.

If a great bodhisattva spends a day constructing and repairing a Sangharama and then thinks, “Why has today been so long?” know that this is called an indolent bodhisattva. If, after completing this task, the great bodhisattva thinks, “Why has today been so short?” know that this is called a diligent bodhisattva who abides in the perfection of diligence.

If a great bodhisattva regards an undertaking carried out over half a year as having taken a long time, know that this is called an indolent bodhisattva. If a great bodhisattva regards an undertaking carried out over half a year as though it had been carried out in a single day, know that this is called a diligent bodhisattva who abides in the perfection of diligence.

If a great bodhisattva regards an undertaking carried out over one year as having taken a long time, know that this is called an indolent bodhisattva. If a great bodhisattva regards an undertaking carried out over one year as though it had been carried out in a single day, know that this is called a diligent bodhisattva who abides in the perfection of diligence.

If a great bodhisattva regards an undertaking carried out over half a kalpa as having taken a long time, know that this is called an indolent bodhisattva. If a great bodhisattva regards an undertaking carried out over half a kalpa as though it had been carried out in a single day, know that this is called a diligent bodhisattva who abides in the perfection of diligence.

If a great bodhisattva regards an undertaking carried out over one kalpa as having taken a long time, know that this is called an indolent bodhisattva. If a great bodhisattva regards an undertaking carried out over one kalpa as though it had been carried out in a single day, know that this is called a diligent bodhisattva who abides in the perfection of diligence.

Furthermore, Purnamaitrayaniputra! Great bodhisattvas who cultivate the practices leading to bodhi do not reckon whether the number of kalpas is great or small; that is, they do not think, “How many kalpas must I pass through before attaining unsurpassed, perfect enlightenment?” If a great bodhisattva reckons the number of kalpas, discriminates and sets a limit, and then vigorously and courageously cultivates the practices leading to bodhi in quest of unsurpassed, perfect enlightenment, you should know that this is called an indolent bodhisattva.

If a great bodhisattva thinks, “Even if I must pass through immeasurable, boundless great kalpas, vigorously and courageously cultivating the practices leading to bodhi before attaining unsurpassed, perfect enlightenment, I shall certainly never give rise to a mind of retreat, but shall diligently seek unsurpassed, perfect enlightenment,” you should know that this is called a diligent bodhisattva, one who abides in the perfection of diligence and cultivates the perfection of diligence so that it may swiftly be brought to fulfillment, who leaves birth and death far behind, swiftly attains omniscient wisdom, and brings great benefit to sentient beings.

If a great bodhisattva reckons the number of kalpas, setting limits and making discriminations, then although very courageous and constantly diligent in cultivating and training in the perfections of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, that bodhisattva is still called an indolent bodhisattva. If a great bodhisattva thinks, “Even if I must pass through immeasurable, boundless great kalpas, striving courageously and constantly cultivating and training in the perfections of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita before they are brought to fulfillment and before I attain unsurpassed, perfect enlightenment,

I shall certainly never give rise to a mind of retreat,” you should know that this is called a diligent bodhisattva, one who abides in the perfection of diligence and swiftly attains omniscient wisdom.

If a great bodhisattva reckons the number of kalpas, setting limits and making discriminations, then although very courageous and constantly diligent in cultivating and training in the wisdom of inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, beginningless-and-endless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of original nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the intrinsic nature of nonexistence,

that bodhisattva is still called an indolent bodhisattva.

If a great bodhisattva thinks, “Even if I must pass through immeasurable, boundless great kalpas, striving courageously and constantly cultivating and training in the wisdom of inner emptiness through the emptiness of the intrinsic nature of nonexistence before it is brought to fulfillment and before I attain unsurpassed, perfect enlightenment, I shall certainly never give rise to a mind of retreat,” you should know that this is called a diligent bodhisattva, one who abides in the perfection of diligence and swiftly attains omniscient wisdom.

If a great bodhisattva reckons the number of kalpas, setting limits and making discriminations, then although very courageous and constantly diligent in cultivating and training in the wisdom of the suchness of all dharmas, the dharma-dhatu, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of empty space, and the inconceivable realm, that bodhisattva is still called an indolent bodhisattva.

If a great bodhisattva thinks, “Even if I must pass through immeasurable, boundless great kalpas, striving courageously and constantly cultivating and training in the wisdom of the suchness of all dharmas through the inconceivable realm before it is brought to fulfillment and before I attain unsurpassed, perfect enlightenment, I shall certainly never give rise to a mind of retreat,” you should know that this is called a diligent bodhisattva, one who abides in the perfection of diligence and swiftly attains omniscient wisdom.

If a great bodhisattva reckons the number of kalpas, setting limits and making discriminations, then although very courageous and constantly diligent in cultivating and training in the wisdom that formations arise in dependence upon ignorance, consciousness arises in dependence upon formations, name-and-form arises in dependence upon consciousness, the six ayatanas arise in dependence upon name-and-form, contact arises in dependence upon the six ayatanas, feeling arises in dependence upon contact, craving arises in dependence upon feeling, clinging arises in dependence upon craving, existence arises in dependence upon clinging, birth arises in dependence upon existence, and aging-and-death arises in dependence upon birth, that bodhisattva is still called an indolent bodhisattva.

If a great bodhisattva thinks, “Even if I must pass through immeasurable, boundless great kalpas, striving courageously and constantly cultivating and training in the wisdom that formations arise in dependence upon ignorance, through aging-and-death arising in dependence upon birth, before it is brought to fulfillment and before I attain unsurpassed, perfect enlightenment, I shall certainly never give rise to a mind of retreat,” you should know that this is called a diligent bodhisattva, one who abides in the perfection of diligence and swiftly attains omniscient wisdom.

If a great bodhisattva reckons the number of kalpas, setting limits and making discriminations, then although very courageous and constantly diligent in cultivating and training in the wisdom 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 ayatanas cease; with the cessation of the six ayatanas, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases;

and with the cessation of birth, aging-and-death ceases, that bodhisattva is still called an indolent bodhisattva.

If a great bodhisattva thinks, “Even if I must pass through immeasurable, boundless great kalpas, striving courageously and constantly cultivating and training in the wisdom that with the cessation of ignorance, formations cease, through with the cessation of birth, aging-and-death ceases, before it is brought to fulfillment and before I attain unsurpassed, perfect enlightenment, I shall certainly never give rise to a mind of retreat,” you should know that this is called a diligent bodhisattva, one who abides in the perfection of diligence and swiftly attains omniscient wisdom.

If a great bodhisattva reckons the number of kalpas, setting limits and making discriminations, then although very courageous and constantly diligent in cultivating and training in the wisdom of the Noble Truth of suffering—as suffering, impermanent, empty, or non-self; the wisdom of the Noble Truth of the origin of suffering—as cause, origin, arising, or condition; the wisdom of the Noble Truth of cessation—as cessation, peace, sublime, or freedom; and the wisdom of the Noble Truth of the path—as path, accordance, practice, or emergence—that bodhisattva is still called an indolent bodhisattva.

If a great bodhisattva thinks, “Even if I must pass through immeasurable, boundless great kalpas, striving courageously and constantly cultivating and training in the wisdom of the Noble Truth of suffering—as suffering, impermanent, empty, or non-self—through the wisdom of the Noble Truth of the path—as path, accordance, practice, or emergence—before it is brought to fulfillment and before I attain unsurpassed, perfect enlightenment, I shall certainly never give rise to a mind of retreat,” you should know that this is called a diligent bodhisattva, one who abides in the perfection of diligence and swiftly attains omniscient wisdom.

If a great bodhisattva reckons the number of kalpas, setting limits and making discriminations, then although very courageous and constantly diligent in cultivating and training in the four meditative absorptions, the four immeasurables, and the four formless attainments, that bodhisattva is still called an indolent bodhisattva. If a great bodhisattva thinks, “Even if I must pass through immeasurable, boundless great kalpas, striving courageously and constantly cultivating and training in the four meditative absorptions, the four immeasurables, and the four formless attainments before they are brought to fulfillment and before I attain unsurpassed, perfect enlightenment, I shall certainly never give rise to a mind of retreat,” you should know that this is called a diligent bodhisattva,

one who abides in the perfection of diligence and swiftly attains omniscient wisdom.

If a great bodhisattva reckons the number of kalpas, setting limits and making discriminations, then although very courageous and constantly diligent in cultivating and training in 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, that bodhisattva is still called an indolent bodhisattva.

If a great bodhisattva thinks, “Even if I must pass through immeasurable, boundless great kalpas, striving courageously and constantly cultivating and training in the four foundations of mindfulness through the eightfold noble path before they are brought to fulfillment and before I attain unsurpassed, perfect enlightenment, I shall certainly never give rise to a mind of retreat,” you should know that this is called a diligent bodhisattva, one who abides in the perfection of diligence and swiftly attains omniscient wisdom.

If a great bodhisattva conceives of a limited and determinate number of kalpas, then even though they are exceedingly courageous and constantly, diligently cultivate the three gateways to liberation, they are still called an indolent bodhisattva. If a great bodhisattva thinks: “Even if I must pass through immeasurable, boundless great kalpas, striving courageously and constantly cultivating the three gateways to liberation before bringing them to perfection and attaining unsurpassed, complete enlightenment, I shall certainly never give rise to a mind of retreat,” you should know that this is called a diligent bodhisattva, one who abides in the perfection of diligence and swiftly attains the knowledge of all-knowledge.

If a great bodhisattva conceives of a limited and determinate number of kalpas, then even though they are exceedingly courageous and constantly, diligently cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative absorptions, and the ten spheres of totality, they are still called an indolent bodhisattva. If a great bodhisattva thinks: “Even if I must pass through immeasurable, boundless great kalpas, striving courageously and constantly cultivating the eight liberations through to the ten spheres of totality before bringing them to perfection and attaining unsurpassed, complete enlightenment, I shall certainly never give rise to a mind of retreat,” you should know that this is called a diligent bodhisattva,

one who abides in the perfection of diligence and swiftly attains the knowledge of all-knowledge.

If a great bodhisattva conceives of a limited and determinate number of kalpas, then even though they are exceedingly courageous and constantly, diligently cultivate the dharani gateways and the samadhi gateways, they are still called an indolent bodhisattva. If a great bodhisattva thinks: “Even if I must pass through immeasurable, boundless great kalpas, striving courageously and constantly cultivating the dharani gateways and the samadhi gateways before bringing them to perfection and attaining unsurpassed, complete enlightenment, I shall certainly never give rise to a mind of retreat,” you should know that this is called a diligent bodhisattva, one who abides in the perfection of diligence and swiftly attains the knowledge of all-knowledge.

If a great bodhisattva conceives of a limited and determinate number of kalpas, then even though they are exceedingly courageous and constantly, diligently cultivate the bodhisattva grounds and the grounds of wisdom, they are still called an indolent bodhisattva. If a great bodhisattva thinks: “Even if I must pass through immeasurable, boundless great kalpas, striving courageously and constantly cultivating the bodhisattva grounds and the grounds of wisdom before bringing them to perfection and attaining unsurpassed, complete enlightenment, I shall certainly never give rise to a mind of retreat,” you should know that this is called a diligent bodhisattva, one who abides in the perfection of diligence and swiftly attains the knowledge of all-knowledge.

If a great bodhisattva conceives of a limited and determinate number of kalpas, then even though they are exceedingly courageous and constantly, diligently cultivate the five purified eyes and the six excellent superknowledges, they are still called an indolent bodhisattva. If a great bodhisattva thinks: “Even if I must pass through immeasurable, boundless great kalpas, striving courageously and constantly cultivating the five purified eyes and the six excellent superknowledges before bringing them to perfection and attaining unsurpassed, complete enlightenment, I shall certainly never give rise to a mind of retreat,” you should know that this is called a diligent bodhisattva, one who abides in the perfection of diligence and swiftly attains the knowledge of all-knowledge.

If a great bodhisattva conceives of a limited and determinate number of kalpas, then even though they are exceedingly courageous and constantly, diligently cultivate the ten powers of the Tathagata, the four fearlessnesses, and the four unobstructed analytical knowledges, they are still called an indolent bodhisattva. If a great bodhisattva thinks: “Even if I must pass through immeasurable, boundless great kalpas, striving courageously and constantly cultivating the ten powers of the Tathagata, the four fearlessnesses, and the four unobstructed analytical knowledges before bringing them to perfection and attaining unsurpassed, complete enlightenment, I shall certainly never give rise to a mind of retreat,” you should know that this is called a diligent bodhisattva,

one who abides in the perfection of diligence and swiftly attains the knowledge of all-knowledge.

If a great bodhisattva conceives of a limited and determinate number of kalpas, then even though they are exceedingly courageous and constantly, diligently cultivate great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, they are still called an indolent bodhisattva. If a great bodhisattva thinks: “Even if I must pass through immeasurable, boundless great kalpas, striving courageously and constantly cultivating great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha before bringing them to perfection and attaining unsurpassed, complete enlightenment,

I shall certainly never give rise to a mind of retreat,” you should know that this is called a diligent bodhisattva, one who abides in the perfection of diligence and swiftly attains the knowledge of all-knowledge.

If a great bodhisattva conceives of a limited and determinate number of kalpas, then even though they are exceedingly courageous and constantly, diligently cultivate the Dharma of never losing mindfulness and the nature of perpetual equanimity, they are still called an indolent bodhisattva. If a great bodhisattva thinks: “Even if I must pass through immeasurable, boundless great kalpas, striving courageously and constantly cultivating the Dharma of never losing mindfulness and the nature of perpetual equanimity before bringing them to perfection and attaining unsurpassed, complete enlightenment, I shall certainly never give rise to a mind of retreat,” you should know that this is called a diligent bodhisattva,

one who abides in the perfection of diligence and swiftly attains the knowledge of all-knowledge.

If a great bodhisattva conceives of a limited and determinate number of kalpas, then even though they are exceedingly courageous and constantly, diligently cultivate all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects, they are still called an indolent bodhisattva. If a great bodhisattva thinks: “Even if I must pass through immeasurable, boundless great kalpas, striving courageously and constantly cultivating all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects before bringing them to perfection and attaining unsurpassed, complete enlightenment, I shall certainly never give rise to a mind of retreat,” you should know that this is called a diligent bodhisattva,

one who abides in the perfection of diligence and swiftly attains the knowledge of all-knowledge.

If a great bodhisattva conceives of a limited and determinate number of kalpas, then even though they are exceedingly courageous and constantly, diligently cultivate all the practices of a great bodhisattva, they are still called an indolent bodhisattva. If a great bodhisattva thinks: “Even if I must pass through immeasurable, boundless great kalpas, striving courageously and constantly cultivating all the practices of a great bodhisattva before bringing them to perfection and attaining unsurpassed, complete enlightenment, I shall certainly never give rise to a mind of retreat,” you should know that this is called a diligent bodhisattva, one who abides in the perfection of diligence and swiftly attains the knowledge of all-knowledge.

Furthermore, Pūrṇa! Suppose someone were to entreat a great bodhisattva, saying: “For my sake, you should demolish Mount Sumeru in a single day.” If the bodhisattva were to ask in reply: “How large is Mount Sumeru, and into how many pieces would you have me break it?” you should know that this is called an indolent bodhisattva. If the bodhisattva were to think: “Whether Mount Sumeru is large or small, in a single day I shall break it apart for you into pieces the size of mustard seeds or particles of fine dust,” then although it might take a long time to demolish it, that bodhisattva would regard it as lasting only a brief moment. You should know that this is called a diligent bodhisattva.

If a great bodhisattva thinks: “Suppose that as many great kalpas as there are grains of sand in the Ganges constituted a single day and night, and an accumulation of such days and nights in turn constituted a great kalpa; even if I had to cultivate the bodhisattva practices throughout immeasurable great kalpas such as these before attaining unsurpassed, complete enlightenment, my mind would not retreat during that time. How much less, when no such thing is required, would I fail to seek it diligently!” you should know that this is called a diligent bodhisattva.

If, when a bodhisattva hears the characteristics of diligence explained in this way, they manifest joy and their mind is not fearful, know that this is called a diligent bodhisattva. If, when a bodhisattva hears the characteristics of diligence explained in this way, their mind retreats, becomes bewildered, and gives rise to fear, know that this is called an indolent bodhisattva, who cannot quickly attain the knowledge of all knowledge.

If a great bodhisattva, upon hearing the perfection of diligence explained, thinks: “When shall I ever accomplish such supreme merit, which is so difficult to realize?” know that this is called an indolent bodhisattva. If a great bodhisattva, upon hearing the perfection of diligence explained, thinks: “I possess all such merit. I must resolutely cultivate so that I may swiftly reach the other shore,” know that this is called a diligent bodhisattva.

If someone comes to ask a great bodhisattva for their hands, feet, or head, and the bodhisattva thinks: “If I give them to that person, I shall have no hands, no feet, and no head!” know that this is called an indolent bodhisattva. If someone comes to ask a great bodhisattva for their hands, feet, or head, and the bodhisattva thinks: “By giving them to that person, I shall obtain the unsurpassed, wondrous hands, feet, and head of devas, humans, asuras, and so forth,” know that this is called a diligent bodhisattva.

If someone comes to ask a great bodhisattva for their eyes or ears, and the bodhisattva thinks: “If I give them to that person, I shall no longer have eyes or ears,” know that this is called an indolent bodhisattva. If someone comes to ask a great bodhisattva for their eyes or ears, and the bodhisattva thinks: “By giving them to that person, I shall obtain unsurpassed eyes and ears like the supreme knowledge of devas, humans, asuras, and so forth,” know that this is called a diligent bodhisattva, one who distances themselves from the two vehicles and draws near to the knowledge of all knowledge.

If someone comes to ask a great bodhisattva for the joints and individual segments of their body, and the bodhisattva thinks: “If I give them to that person, the joints and segments of my body will be left incomplete,” know that this is called an indolent bodhisattva. If someone comes to ask a great bodhisattva for the joints and individual segments of their body, and the bodhisattva thinks: “By giving them to that person, I shall obtain the bodily joints and segments of the unsurpassed Buddha-Dharma and the Dharma of the knowledge of all knowledge of devas, humans, asuras, and so forth,” know that this is called a diligent bodhisattva.

If someone comes to ask many things of a great bodhisattva, and the bodhisattva thinks: “This person asks for so much; how can I completely fulfill that wish?” know that this is called an indolent bodhisattva. If someone comes to ask many things of a great bodhisattva, and the bodhisattva thinks: “Such a request is not yet great. Even if all sentient beings in worlds as numerous as the sands of the Ganges were to come in a single day and ask me for everything they required, I should employ skillful means to seek wealth and precious objects everywhere and fully provide for them. How much more should I give when only this much is requested?” know that this is called a diligent bodhisattva.

Why is this so? If great bodhisattvas wish to bring forth and reveal the immeasurable Buddha-Dharma and the Dharma of the knowledge of all knowledge, they cannot bring forth and reveal the immeasurable Buddha-Dharma and the Dharma of the knowledge of all knowledge by practicing generosity with limited diligence. They must don the armor and helmet of vast, immeasurable diligence in generosity; only then can they bring forth and reveal the immeasurable Buddha-Dharma and the Dharma of the knowledge of all knowledge.

It is like a person wishing to cross the great ocean: first, it is essential to prepare ample provisions for many yojanas, for more than a hundred yojanas, more than a thousand yojanas, or more than a hundred thousand yojanas, and only afterward set out. Great bodhisattvas are likewise. Wishing to realize unsurpassed, complete, perfect enlightenment, they must pass through immeasurable hundreds of thousands of myriads of kotis of kalpas cultivating the necessary provisions, and only afterward attain realization.

If a great bodhisattva thinks: “I shall seek to realize unsurpassed, complete, perfect enlightenment within a limited and bounded number of great kalpas,” know that this is called an indolent bodhisattva. If a great bodhisattva thinks: “I shall seek to realize unsurpassed, complete, perfect enlightenment throughout a limitless and boundless number of great kalpas,” know that this is called a diligent bodhisattva.

At that time, Purnamaitrayaniputra addressed the Buddha:

“Blessed One! How could such diligence on the part of great bodhisattvas be called difficult?”

The Blessed One said:

“Do you believe that such diligence on the part of great bodhisattvas is not difficult?”

Purnamaitrayaniputra addressed the Buddha:

“Blessed One! I believe that such diligence on the part of great bodhisattvas is not difficult. Why? Because the Buddha teaches that all dharmas are like illusions; pleasant sensations, painful sensations, and the various other conditions leading to sensations are all like illusions. Since bodhisattvas have comprehended the true nature of all dharmas in this way, what difficulty could there be in their diligence?”

The Blessed One told Purnamaitrayaniputra:

“Know that although great bodhisattvas understand that all dharmas are like illusions, they nevertheless arouse diligence in body and mind, abide in the perfection of diligence, and seek great enlightenment without ever resting. Therefore, such diligence is extremely difficult for great bodhisattvas.”

Purnamaitrayaniputra then addressed the Buddha:

“Blessed One! How extraordinary! Well-Gone One! How rare! You have skillfully explained the exceedingly difficult diligence of great bodhisattvas. Know that great bodhisattvas are capable of doing what is difficult. Although they know that all dharmas are utterly nonexistent, they nevertheless seek unsurpassed, complete, perfect enlightenment in order to teach boundlessly many kinds of sentient beings and bring an end to ignorance concerning the true Dharma. Yet the dharmas of ignorance are truly nonexistent and unreal. Attachment born of ignorance concerns a self and what belongs to a self, yet there is no sentient being who truly thinks: ‘This is a real self and what truly belongs to a self.’

“Thus, ignorance arises through the conjunction of causes and conditions, yet in reality it does not arise; it ceases when those conditions disperse, yet in reality it does not cease.

“Although a great bodhisattva knows this, their mind does not retreat. This great bodhisattva abides in the perfection of diligence. Know that this is called a diligent bodhisattva.

“If a great bodhisattva thinks: ‘All dharmas are empty; how, then, should I now arouse the perfection of diligence?’ know that this is called an indolent bodhisattva. If a great bodhisattva thinks: ‘Because all dharmas are utterly empty, I seek unsurpassed, complete, perfect enlightenment, fully comprehend that all dharmas are empty, and teach sentient beings so that they may escape the sufferings of birth and death in the five destinies,’ know that this is called a diligent bodhisattva.

“If a great bodhisattva thinks: ‘Birth and death have no bounds; how could I possibly bring all beings to cessation?’ know that this is called an indolent bodhisattva. If a great bodhisattva thinks: ‘Although birth and death are beginningless, they have an end; why, then, should I not bring beings to cessation? Even if, through diligent pursuit of great enlightenment, I had to pass through many kalpas from beginningless time before attaining realization, I would still seek it;

how much more so when I need not pass through so many kalpas.’ They further think: ‘When bodhisattvas delight in cultivating mental attention corresponding to the knowledge of all knowledge, from the time they first arouse the aspiration, one day, half a month, one month, one year, two years, and so forth pass swiftly without their noticing or knowing it.

If bodhisattvas delight in cultivating the perfections of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, making their minds completely pure and free of discursive thought, they clearly understand how many days and nights, half-months, months, years, two years, and so forth have passed. Therefore, enlightenment is very easy to attain. They should not fear the length of time, but should become all the more diligent.’ Know that this is called a diligent bodhisattva.

“It is like an elder seeking great wealth: day and night he diligently considers and searches for skillful means, constantly thinking: ‘How long will it take before I obtain great wealth and fulfill my wish?’ Because of this, he has no leisure to seek food or drink.”

Mahabodhisattvas are likewise. Wishing to seek the six paramitas so that their minds may become purified, they should diligently cultivate mental attention corresponding to the knowledge of all-knowing wisdom. From the very moment they first arouse the aspiration, throughout days and nights, half a month, one month, one year, two years, and so forth, they constantly reflect: “When shall I obtain the precious treasure of all-knowing wisdom and bring benefit to sentient beings?”

At that time, Purnamaitrayaniputra addressed the Buddha:

“World-Honored One! The bodhisattvas don the armor of great diligence and diligently seek the unsurpassed treasure of the Buddha’s merit in order to benefit sentient beings. It is indeed just as the World-Honored One has often taught: All bodhisattvas are capable of doing what is difficult to do.”

The Buddha told Purnamaitrayaniputra:

“As I behold all worlds, their devas, humans, and others, none possess such rare and extraordinary merit as the Mahabodhisattvas, except the Tathagata, the Worthy One, the Perfectly Enlightened One.”

Thereupon, Purnamaitrayaniputra rose from his seat, arranged his robe to bare his left shoulder, knelt with his right knee upon the ground, respectfully joined his palms, and addressed the Buddha:

“World-Honored One! Among the sentient beings dwelling in the bodhisattva vehicle throughout the boundless worlds of the east, west, south, north, the four intermediate directions, above, and below, may those who have not yet aroused the aspiration for unsurpassed enlightenment swiftly arouse it. May those who have already aroused the aspiration for unsurpassed enlightenment never regress from it. If any have attained non-retrogression from unsurpassed, perfect enlightenment, may they swiftly perfect the knowledge of all-knowing wisdom.”

The Buddha asked Purnamaitrayaniputra:

“What significance do you perceive that causes you to pray that the bodhisattvas may swiftly perfect the knowledge of all-knowing wisdom?”

Purnamaitrayaniputra addressed 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 shravakas. There must be bodhisattvas who cultivate bodhisattva practices before Buddhas can appear in the world. Because Buddhas appear in the world, assemblies of bodhisattvas and shravakas come into being.

“It is like a great tree: because it has roots and a trunk, it has branches and leaves. Because it has branches and leaves, it bears flowers and fruit. Because it bears flowers and fruit, great trees arise again. In the same way, because there are bodhisattvas in the world, Buddhas appear in the world. Because Buddhas appear in the world, assemblies of bodhisattvas and shravakas come into being. Because bodhisattvas cultivate bodhisattva practices, Tathagatas, Worthy Ones, Perfectly Enlightened Ones, again appear in the world and bring great benefit.”

The Buddha praised Purnamaitrayaniputra:

“Excellent! Excellent! It is exactly as you have said.”

At that time, the Buddha told Ananda:

“You should receive and retain the cultivation of the paramita of diligence as the armor of diligence donned by the assemblies of bodhisattvas, and never allow it to be forgotten.”

Ananda addressed the Buddha:

“World-Honored One! I have received and retained the cultivation of the paramita of diligence as the armor of diligence donned by the assemblies of bodhisattvas, and I shall certainly never forget it.”

When the Blessed One taught this sutra, the Venerable Purnamaitrayaniputra, the Venerable Shariputra, the Venerable Ananda, the assemblies of shravakas and bodhisattvas, and all the devas, nagas, yakshas, asuras, and others heard the Buddha’s teaching. They all rejoiced greatly, accepted it with faith, and reverently practiced it.

Fascicle 590

THE END