大寶積經

XXVI. ASSEMBLY OF BODHISATTVA SUBAHU

Thus have I heard: At one time the Buddha was dwelling at the Bamboo Grove, the Karanda Garden, in the city of Rajagrha.

At that time, a great bodhisattva named Subahu came to the Buddha, bowed with his head at the Buddha’s feet, and sat to one side.

The Buddha said to Bodhisattva Subahu: “Good man! These are the six paramitas with which bodhisattvas must be fully endowed: dana-paramita, sila-paramita, ksanti-paramita, virya-paramita, dhyana-paramita, and prajna-paramita.

“How does a bodhisattva fully practice dana-paramita?

“Subahu! In towns and villages, a bodhisattva seeks wealth through right livelihood, not wrong livelihood. Acting in accord with circumstances, without opposition, the bodhisattva does not oppress beings to acquire goods for giving. The bodhisattva does not practice giving for respect, offerings, reputation, and the like; nor from fear or shame, for karmic reward or rebirth in heaven, or with flattery and deceit. With an impartial mind, the bodhisattva makes offerings to, honors, respects, and praises everyone, whether familiar or unfamiliar. Toward those who uphold morality and those who violate it, the bodhisattva gives rise to neither praise nor condemnation.

“Toward the moral and immoral, familiar and unfamiliar, intimate and distant, hostile and nonhostile alike, the bodhisattva always shows respect, affection, trust, and delight. According to what is available, the bodhisattva gives appropriately: having little, gives little; having much, gives much; having coarse things, gives coarse things; having fine things, gives fine things; having exquisite things, gives exquisite things; and having things that are not exquisite, gives those. Whether giving food or articles worth hundreds of thousands, or merely one-sixteenth of a coin, the bodhisattva’s joy is equal and without distinction.

“Subahu! To a beggar needing food, the bodhisattva gives food in order to perfect the power of omniscience. To one needing drink, the bodhisattva gives drink in order to perfect the power that extinguishes beings’ thirst of craving.

To one needing clothing, the bodhisattva gives clothing in order to obtain the unsurpassed garments of moral shame and dread of wrongdoing. To one needing a vehicle, the bodhisattva gives a vehicle in order to attain the Bodhisattva Vehicle and the Buddha Vehicle. To one needing fragrance, the bodhisattva gives fragrance in order to obtain the fragrance of the morality of perfect awakening.

To one needing beautiful flowers, the bodhisattva gives beautiful flowers in order to obtain the Buddha’s flowers of the seven factors of awakening. To one needing powdered incense, the bodhisattva gives powdered incense in order to obtain the fragrance that eliminates the unwholesome in all beings. To one seeking scented ointment, the bodhisattva gives scented ointment in order to obtain a body never lacking the fragrance of morality.

To one needing a parasol, the bodhisattva gives a parasol in order to extinguish the burning heat of beings’ afflictions. To one needing sandals or shoes, the bodhisattva gives sandals or shoes in order to experience the joy of immeasurable wisdom. To one needing a bed, the bodhisattva gives a bed in order that beings may obtain the blissful power of the couches of Sakra, Brahma, and the noble ones.

To one needing a seat, the bodhisattva gives a seat in order to sit beneath the bodhi tree upon a seat that no Mara or fetter can destroy. To one needing a house, the bodhisattva gives a house in order that beings may obtain shelter, be free of contempt and fear, and attain the power of nonself. The bodhisattva gives fine gardens to the Buddha and Sangha in order to obtain the unsurpassed power of tranquil meditative concentration.

The bodhisattva gives exquisite offerings and all manner of ornaments to Buddha stupas and shrines in order to obtain the power of a great person, complete with the thirty-two marks and eighty excellent characteristics. The bodhisattva lights lamps in Buddha stupas or on dark roads in order to obtain the immeasurably illuminating Buddha-eye. The bodhisattva offers music to the Three Jewels in order to obtain immeasurable divine hearing.

The bodhisattva gives robes and bowls in order to obtain the unsurpassed dignity of morality. The bodhisattva gives fans and bathing basins in order that beings may become cool and clean. The bodhisattva gives writing paper, ink, and high seats in order to obtain unsurpassed great wisdom.

The bodhisattva gives medicine to the sick in order to eliminate beings’ illness of the fetters. The bodhisattva gives fields and land in order that beings may obtain the ambrosial worlds of the Three Vehicles. The bodhisattva builds stupas and images in order that beings may hear the true Dharma.

Whatever articles the bodhisattva possesses are quickly given to others in order to obtain swift spiritual powers. The bodhisattva gives purely in order to encounter no obstruction upon the unsurpassed path. The bodhisattva gives continuously and without interruption in order to obtain the uninterrupted power of unhindered eloquence.

The bodhisattva gives according to others’ wishes in order that beings may obtain the power of great compassion. The bodhisattva does not oppress others and take their possessions for use in giving, in order that Maras and outsiders may be unable to disturb or ruin the practice, and that unsurpassed enlightenment may be naturally attained.

“A bodhisattva who wishes to give should practice giving as described above. If the bodhisattva has no goods, the bodhisattva should nevertheless give rise to the thought of giving. Wishing to reveal the teaching to immeasurable and boundless beings, whether capable or incapable, the bodhisattva thinks: ‘The giving described above is my wholesome conduct, my sublime excellence, and my treasure. It can enable all beings to accomplish every worldly happiness, gain the joy of harmony, and give everything away without doubt. All their wishes will be fulfilled and they will attain the practice of peace and happiness.

“‘If worldly beings hope to obtain needed articles, I shall provide them fully with gold, silver, jewels, clothing, and wealth heaped like mountains, and with food and drink immeasurable and boundless like the ocean.’

“During the six periods of day and night, that bodhisattva dedicates the merit and karmic fruits obtained through material and Dharma giving to all beings, wishing that all beings of the past, future, and present who possess karmic activity may be born in sublime worlds and attain supramundane joy.

“Though the bodhisattva gives in this way, the bodhisattva never seeks reward, but reveals such skillful means to teach and transform beings in wholesome dharmas.

“When giving, the bodhisattva vows that beings may cross over, attain liberation and omniscience, and acquire all Buddha-Dharmas. After giving, the bodhisattva likewise vows that beings may cross over, attain liberation and omniscience, and acquire all Buddha-Dharmas.

“If, being without sufficient strength, a bodhisattva cannot train in such giving or relinquish possessions, the bodhisattva should think: ‘Now I must become ever more diligent, gradually eliminating the stains of greed, stinginess, and miserliness. I must become ever more diligent in learning to relinquish possessions and constantly cause my mind of giving to grow vast, never becoming indolent, retreating, or losing joy.’

“In this way, the bodhisattva arouses the mind of bodhi, recollects the mind of bodhi, cultivates the mind of bodhi, aspires to bodhi, and vows to attain bodhi.

“This is called the bodhisattva’s immeasurable and innumerable great giving, great relinquishment, and great emancipation. Why? Because giving in this way is foremost and supreme among all kinds of giving. It establishes the resolve: ‘In the future, among all beings in the world, I shall rain down the rain of Dharma and the rain of ambrosia; bestow the rain of Dharma and the rain of ambrosia; and bring forth the rain of Dharma and the rain of ambrosia.’

“Subahu! A great bodhisattva who practices giving in this way does not regard it as difficult but takes delight in it, and quickly perfects dana-paramita.

“Good man! A bodhisattva must not give the body, hands, feet, flesh, or bones to a petitioner, either by cutting them off personally or having someone else do so. Why? If such karma were performed, it would cause the petitioner to incur immeasurable offenses leading to the great hells. A great bodhisattva should not be personally attached to the body or limbs. Why? Because the bodhisattva wishes to cause petitioners to remain far removed from vast unwholesome karma.

“If a petitioner comes to a bodhisattva seeking some necessary article and the bodhisattva does not possess it, the bodhisattva must not coerce parents, spouse, children, relatives, servants, or attendants, taking their property, making them poorer, and then giving it away. Why? Because a great bodhisattva wishes to practice a mind of great, impartial loving-kindness and compassion toward all beings.

“Subahu! A bodhisattva must not be stingy toward other beings and must not oppress them to obtain goods for giving. Such conduct is not praised by the Buddhas—how much less cutting off one’s own limbs and giving them to another. This is called a bodhisattva’s fulfillment of dana-paramita.

“Subahu! How does a great bodhisattva fulfill sila-paramita? Subahu!

Toward all beings, even to the end of life, the bodhisattva personally refrains from killing, teaches others not to kill, and vows not to kill; personally refrains from stealing, teaches others not to steal, and vows not to steal; personally refrains from sexual misconduct, teaches others to refrain from sexual misconduct, and vows to refrain from it; personally refrains from false speech, teaches others not to speak falsely, and vows not to speak falsely; and personally refrains from alcohol, teaches others to refrain from alcohol, and vows to refrain from it.

The bodhisattva steadfastly upholds these five precepts, remaining mindful, neither negligent nor deficient, and practicing diligently. The bodhisattva forever abandons terrorizing others, arresting them, binding them, confining and imprisoning them, beating them, and torturing them. The bodhisattva also abandons divisive speech, harsh speech, falsehood, and frivolous speech.

“The bodhisattva thinks: ‘I must cherish all beings as parents cherish their only child. If my parents were to inflict suffering upon me with bows, arrows, knives, or clubs, or even kill me, I would never bear a grudge or retaliate. I should regard all beings as parents, spouse, and children long separated from me: if we suddenly met again, my heart would be filled with immeasurable joy. When a bodhisattva sees beings, the bodhisattva’s heart should rejoice in just this way.’

“The bodhisattva observes the precept against killing in order that beings may abide in the adept’s morality of nonkilling. The bodhisattva observes the precept against stealing in order that beings may abide in the adept’s morality of nonstealing. The bodhisattva observes the precept against sexual misconduct in order that beings may abide in the adept’s morality of abstaining from sexual misconduct.

The bodhisattva observes the precept against false speech in order that beings may abide in the adept’s morality of truthful speech. The bodhisattva observes the precept against alcohol in order that beings may abide in the adept’s morality of abstaining from alcohol. The bodhisattva observes the precept against terrorizing others in order to attain vajra-samadhi.

The bodhisattva observes the precept against binding others in order that beings may sever the cords of the fetters. The bodhisattva observes the precept against imprisonment in order that beings may escape the five destinies. The bodhisattva observes the precept against beating others in order to leave behind the obstructions caused by Maras and fetters and attain concentration in the Dharma.

The bodhisattva observes the precept against torture so that the karma of body, speech, and mind will no longer require guarding. The bodhisattva observes the precept against divisive speech in order to attain an undivided and harmonious assembly. The bodhisattva observes the precept against harsh speech in order to attain the five kinds of Brahma voice.

The bodhisattva observes the precept against frivolous speech in order to proclaim the Dharma without obstruction. The bodhisattva observes the precept of seeking out and relieving frightened beings in order that beings may escape birth, aging, illness, death, grief, lamentation, and distress, and end all fear. The bodhisattva observes the precept of cherishing and guarding others’ property and not allowing it to be lost in order to attain the awakened concentration of bodhi.

The bodhisattva rescues beings who have been arrested in order to attain undiminished concentration in the Dharma. The bodhisattva urges others to release captives in order to attain mastery of mind. The bodhisattva personally releases captives or urges others to release them in order to sit upon the seat of bodhi and destroy all Maras and fetters.

“Seeing beings imprisoned, the bodhisattva personally releases them or urges others to release them in order to attain an unobstructed and sovereign mind. Seeing beings about to be beaten, the bodhisattva personally releases them or urges others to do so in order to attain the four fearlessnesses. Seeing beings about to be tortured, the bodhisattva personally releases them or urges others to release them in order to attain the four kinds of Dharma-body.

The bodhisattva observes the precept against deceitful speech in order to sit upon the lion seat beneath the bodhi tree, beyond obstruction by all Maras and fetters, and attain concentration in the Dharma. The bodhisattva does not foment conflict but continually gives rise to joy, in order to attain an indestructible noble assembly. The bodhisattva observes the precept of affectionate speech so that beings, hearing good words, may become joyful and delighted.

The bodhisattva speaks affectionate words in accord with beings so that the words will not be in vain. The bodhisattva observes the precept of uttering praise of the Buddhas in order to obtain the majestic virtue of a noble one and bring the great assembly to fulfillment. During the three periods, the bodhisattva receives and upholds the precepts and bows with the five parts of the body to the immeasurable and boundless Buddhas, Dharma, Sangha, and bodhisattva precepts of the three times, in order to obtain the indestructible lion seat beneath the bodhi tree, to abide single-mindedly in faith, diligence, mindfulness, concentration, and wisdom, and to attain concentration in the Dharma.

During the three periods, the bodhisattva sweeps and circumambulates stupas in order to perfect all Buddha-Dharmas. The bodhisattva observes the precept of praising the Buddha’s Dharma in order to turn the unsurpassed Dharma wheel. The bodhisattva observes the precept of praising the Buddha’s Sangha in order to be surrounded by a great assembly.

During the three periods, the bodhisattva takes refuge in the Three Jewels in order that beings may attain the unsurpassed refuge. During the three periods, the bodhisattva vows that the Buddha, Dharma, and Bodhisattva Sangha will always remain in every world without any time of absence, in order to attain the joy of unsurpassed bodhi. During the three periods, the bodhisattva invites all Buddhas to teach the Dharma in order to rain down Dharma in the ten directions.

During the three periods, the bodhisattva repents offenses and removes every impurity in order to eliminate all residual tendencies of craving and defilement. During the three periods, the bodhisattva unites all roots of goodness in order to perfect all paramitas. During the three periods, the bodhisattva recollects all the fine and wholesome vows of the Buddhas, bodhisattvas, sravakas, pratyekabuddhas, and even beings of the six destinies throughout the three times and every place and dwelling in the world, in order to attain the sublime functioning of unsurpassed bodhi.

During the three periods, the bodhisattva seeks the bodhisattva precepts in order to attain the right certainty of unsurpassed bodhi. The bodhisattva observes the precept of dedicating all roots of goodness to the unsurpassed path in order to attain decisively the Buddha’s powers of wisdom and fearlessnesses. The bodhisattva observes the precept of supporting parents, teachers, and elders in order to attain unsurpassed concentration in the Dharma.

On seeing poor or frightened people, the bodhisattva observes the precept of not terrorizing them and provides support and gifts, in order to attain skillful and invincible powers of discourse. The bodhisattva observes the precept of rescuing those endangered by officials, robbers, water, or fire, in order to attain the powers and paramitas. If the bodhisattva sees the spiritual abilities of Buddhas, bodhisattvas, sravakas, or pratyekabuddhas, the bodhisattva observes the precept of rejoicing in them in order to attain unsurpassed spiritual power.

The bodhisattva observes the precept of guarding everyone’s three kinds of karma—body, speech, and mind—in order to attain the Tathagata’s immeasurable wisdom-power of knowing others’ minds. If the bodhisattva sees someone heedless and forgetful, having forgotten the present and future path and meaning of the Three Vehicles, the bodhisattva vows to arouse recollection, receive and uphold the teaching, and never lose it.

The bodhisattva observes the precept of hearing, collecting, and teaching the Dharma in order to attain the four unobstructed eloquences. The bodhisattva receives and practices all roots of goodness through the three karmas of body, speech, and mind so that all beings may cross over and attain liberation, and so that the bodhisattva may attain omniscience and perfect all Buddha-Dharmas. The bodhisattva vows to receive and practice roots of goodness such as these for the sake of all beings, causing them to attain liberation and omniscience and to perfect all Buddha-Dharmas.

“A bodhisattva who observes morality in this way is neither deficient nor destructive nor negligent. If, lacking strength, one cannot practice it, one should think: ‘Now I shall become ever more diligent and day by day gradually abandon the unwholesome act of killing. Now I shall exert myself still further and day by day gradually learn to uphold wholesome morality, causing it to grow and become complete. Until the end of my life I shall never be indolent or sorrowful.’

“Subahu! A great bodhisattva who thus arouses the mind of bodhi, recollects the mind of bodhi, cultivates the path of bodhi, aspires to bodhi, and vows to attain bodhi possesses immeasurable and boundless roots of goodness arising from morality. Why? Because such morality is foremost and supreme among all wholesome forms of morality. The bodhisattva receives and upholds these precepts wishing that all beings in every world may arouse undefiled morality and the morality of adepts, and give birth to undefiled morality and the morality of adepts.

“Subahu! A great bodhisattva who observes morality in this way does not regard it as difficult but delights in it, and quickly perfects sila-paramita.

“How does a great bodhisattva perfect ksanti-paramita?

“Subahu! If the bodhisattva’s own relatives or other beings come to take the bodhisattva’s life, the bodhisattva never gives rise to anger or resentment. If someone comes to take the bodhisattva’s possessions, even spouse or children, or harms the bodhisattva through evil and painful deeds—harsh speech, divisive speech, falsehood, intimidation, binding, imprisonment, beating, or torture—the bodhisattva likewise does not give rise to resentment.

“Regarding such evil and painful acts inflicted upon the bodhisattva, the bodhisattva thinks: ‘This is the retribution of my own evil and unwholesome karma. I created it and I undergo it. Because I performed such deeds either in a former life or in this life, I now receive their result. Why should I become angry with another over the result of my own karma?’

“Subahu! The bodhisattva thinks: ‘If someone comes to take my life, or even to beat or torture me, I must not become angry with or harm that person amid these painful evils. Why? If I cannot joyfully endure even a little suffering in this life, why would I become angry and harm another, thereby undergoing the karmic retribution of immeasurable and boundless hundreds of thousands of millions of far greater sufferings in a future life?’

“Subahu! The bodhisattva also thinks: ‘Because there is life, life may be cut off. Because there are possessions, possessions may be taken. Because there are spouse and children, spouse and children may be taken. Because there is the faculty of hearing, harsh, divisive, false, and frivolous speech may be heard. Because there is a body, there may be intimidation, arrest, binding, abuse, beating, and torture. I now personally undergo the suffering associated with my own life, hearing faculty, and body; why should I become angry with and harm another?’

“Subahu! The bodhisattva also thinks: ‘This body and all six faculties—eye, ear, nose, tongue, body, and mind—are the elements of earth, water, fire, and wind. They are one’s own things, the dharma-dhatu, and their own nature. They are phenomena subject to destruction, cessation, and loss; phenomena of suffering, painful contact, and the experience of pain. Why should I give rise to anger, resentment, and harm toward another because of these destructive and painful phenomena? For they are one’s own things, the dharma-dhatu, and their own nature.’

“Subahu! The bodhisattva also thinks: ‘The internal eye, ear, nose, tongue, body, and mind are not self. The external eye, ear, nose, tongue, body, and mind are likewise neither self nor possessions of self. How could a wise and discerning person embellish these internal and external six faculties—which are neither self nor possessions of self—with craving and defilement, and then harm another because of them?’

“Subahu! The bodhisattva also thinks: ‘Among humans suffering is relatively slight; among hungry ghosts it is greater; among animals it is greater still; and the suffering of hell is immeasurable, boundless, and beyond reckoning. If I do not wish to undergo even the slight suffering of the human realm, how much less should I wish to undergo the immeasurable suffering of the three evil destinies. Therefore I must not become angry with, resent, or harm another.’

“Subahu! The bodhisattva also thinks: ‘If I can bring even a little benefit to others, I must not become angry with or harm them. How much less should I do so when I have put on the great armor of resolve to bring the benefit of Dharma and meaning to the immeasurable beings of every world, have received the Buddha’s prediction, directly entered the Mahayana, and am to perfect the unsurpassed Buddha-Dharma? Within that Buddha-Dharma, I must not refuse to endure; I must not become angry with, resent, or harm another. I must practice patience for the benefit of others, skillfully reconcile disputes, and never be jealous.’

“Subahu! Even if good men and good women undergo suffering as immeasurable as that of Avici hell, they must not become angry with enemies or retaliate against them—how much less should they become angry and harm others because of a little suffering in the human realm. Toward those who come to harm, revile, or defame them, such good men and good women must patiently endure and arouse pure, undefiled loving-kindness and compassion, wishing to attain the mind of a Buddha.

“If intimidated, arrested, beaten, or imprisoned, the bodhisattva must patiently endure and arouse loving-kindness and compassion, wishing in a single thought to shatter the shell of ignorance and the darkness of mind.

“The bodhisattva endures suffering and practices patience, loving-kindness, and compassion, wishing that all beings may eliminate anger and craving.

“When the bodhisattva’s ears are cut off, the bodhisattva practices patience, loving-kindness, and compassion, wishing that all beings may hear the true Dharma and give rise to faith.

“When the bodhisattva’s nose is cut off, the bodhisattva practices patience and loving-kindness in order to obtain the unsurpassed adornment of the fragrance of morality.

“When the bodhisattva’s feet are cut off, the bodhisattva practices patience and loving-kindness in order to attain the Tathagata’s four bases of spiritual power.

“When the bodhisattva’s hands are cut off, the bodhisattva practices patience and loving-kindness in order to gather all beings and enable them to attain tranquility.

“When the bodhisattva’s body is cut apart, the bodhisattva practices patience and loving-kindness in order to perfect the six paramitas.

“When the bodhisattva’s eyes are gouged out, the bodhisattva practices patience and loving-kindness in order to attain the wisdom-eye.

“When the bodhisattva’s head is cut off, the bodhisattva practices patience and loving-kindness in order to attain the Buddha’s head of wisdom.

“Cultivating patience in this way, the bodhisattva vows that beings may cross over and attain liberation, and that the bodhisattva may attain omniscience and all Buddha-Dharmas. Such patience is neither deficient nor destroyed nor negligent.

“If, lacking strength, a bodhisattva cannot train in this way, the bodhisattva should think: ‘Now I should become ever more diligent, constantly and gradually abandoning impatience and training progressively in patience. I shall cause my patience to grow vast and become complete, and until the end of my life I shall never be indolent or sorrowful.’

“In this way, the great bodhisattva arouses the mind of bodhi, recollects the mind of bodhi, cultivates the mind of bodhi, aspires to bodhi, and vows to attain bodhi. The bodhisattva gives rise to the right practice of immeasurable, boundless, and incalculable roots of goodness arising from patience, wishing that all beings in every world may arouse undefiled patience and the patience of adepts, and give birth to undefiled patience and the patience of adepts.

“A great bodhisattva who practices patience in this way does not regard it as difficult but delights in it, and quickly perfects ksanti-paramita.

“How does a great bodhisattva perfect virya-paramita?

“Subahu! A bodhisattva should think: ‘In each of the ten directions there are immeasurable worlds, and in every world immeasurable and boundless beings are gathered. I should now put on the armor of resolve so that these beings may obtain vast benefit and vast happiness.

Moreover, by observing and understanding the objects of Dharma that bring benefit and happiness to immeasurable beings, and by giving rise to Dharma and roots of goodness for their sake, throughout immeasurable days and nights—even when my mind is heedless, when another thought arises, or when I am asleep—in every thought my merit constantly increases, and in every thought I produce immeasurable and boundless provisions of wholesome roots for bodhi.

I should know that because immeasurable wholesome roots of bodhi arise and increase in every thought, the practice of unsurpassed bodhi is not difficult. For this reason, I see bodhi as exceedingly easy to attain. Therefore, one who wishes to attain the unsurpassed path must never be indolent throughout life.’

“Subahu! The great bodhisattva also thinks: ‘Throughout immeasurable and boundless worlds, if a bodhisattva can cause the beings of even one world to leave all suffering behind, then in every thought I already produce and increase immeasurable roots of goodness. How much more will this be so if I can cause the beings of immeasurable and boundless worlds to escape the sufferings of the three evil destinies, birth, aging, illness, and death?’

“Subahu! The great bodhisattva also thinks: ‘If, in a single thought, a bodhisattva wishes to cause the beings of immeasurable and boundless worlds to leave all suffering behind, that bodhisattva produces and increases immeasurable roots of goodness within that single thought. How much more will this be so if the bodhisattva wishes to cause all beings throughout the future in immeasurable, boundless, and innumerable worlds to escape the sufferings of the three evil destinies, birth, aging, illness, and death?’

“Subahu! The bodhisattva should also think: ‘If someone wishes to attain the Dharma of the sravakas or pratyekabuddhas, that person produces and increases immeasurable and boundless roots of goodness in every thought. How much more will this be so for one who wishes to fulfill the immeasurable and boundless majestic powers of the Buddha-Dharma?

Through four causes, four conditions, and four spheres, during day and night—even when the mind is heedless, another thought arises, or one sleeps—that person in every thought cultivates the four immeasurables, produces and increases boundless roots of goodness, and accumulates provisions for bodhi. I should know that when the four immeasurable roots of goodness arise and increase in every thought, the attainment of unsurpassed bodhi is not difficult.

Therefore, I see bodhi as exceedingly easy to attain. Thus, one who wishes to attain the path of bodhi must never be indolent throughout life.’

“It may be easy to know the bounds of the four great oceans—south, north, above, and below—but it is exceedingly difficult to know the limits of the great ocean of provisions for bodhi and the roots of goodness of the four immeasurables. Why, then, should I not produce and increase in every thought the provisions for bodhi and the roots of goodness of the four immeasurables? Therefore, one who wishes to attain the unsurpassed path must never be indolent throughout life.

“Subahu! The bodhisattva also thinks: ‘If lions, jackals, wolves, foxes, crows, birds, mosquitoes, flies, lice, and fleas have already attained the unsurpassed path, how much less should I, now born among humans, be indolent? Therefore, one who wishes to attain the unsurpassed path must never be indolent throughout life.’

“Subahu! The bodhisattva also thinks: ‘Hundreds and thousands of people have already attained the unsurpassed path; how could I alone fail to attain it? In the worlds of the ten directions, now and in the future, Buddhas, World-Honored Ones as numerous as the sands of the Ganges have attained and will attain it. Therefore, I must never be indolent throughout life.’

“Subahu! This bodhisattva should also think: ‘If there is true Dharma spoken by a Buddha, a sravaka, or a bodhisattva, or even spoken for the Buddha’s sake by someone mad or foolish—such as dana-paramita, sila-paramita, ksanti-paramita, virya-paramita, dhyana-paramita, or prajna-paramita—then, wishing to perfect the Buddha-Dharma, attain the unsurpassed path, and obtain omniscience, I must diligently cultivate that true Dharma as though extinguishing a fire upon my head. I must study, uphold, recite, memorize, contemplate, understand, and explain it to others, with wisdom, diligence, and single-minded reflection.’

“Wherever anyone among all beings teaches the Dharma, even if there is danger from weapons or clubs, this bodhisattva resolutely goes there to hear the Dharma.

“If beings cultivate karma resulting in happiness, whether happiness in the present life or in a future life, the bodhisattva supports them with wholesome Dharma and sublime meaning in accord with the Dharma, and personally becomes still more diligent in that wholesome Dharma.

“This bodhisattva also gives the body to beings, allowing them to use it freely. Just as all beings freely use the four great elements according to their wishes, so too the bodhisattva gives the body for others to use freely, with wisdom, diligence, and single-minded reflection.

“Even amid danger from weapons and clubs, this bodhisattva always reverently makes offerings to and serves the Buddha, Dharma, and Sangha, as well as teachers, elders, the sick, suffering, and poor, diligently as though extinguishing a fire upon the head.

“In accordance with beings’ minds, this bodhisattva gathers them by giving, affectionate speech, beneficial conduct, and cooperation, as appropriate. Those who wish to attain the Sravaka Vehicle are tamed and established in the Sravaka Vehicle; those who wish to attain the Pratyekabuddha Vehicle are tamed and established in the Pratyekabuddha Vehicle; and those who wish to attain the Bodhisattva Vehicle are tamed and established in the Bodhisattva Vehicle—all with wisdom and diligence as though extinguishing a fire upon the head.

“For the sake of wholesome Dharma and the causes and conditions of the six paramitas, the bodhisattva disregards cold, heat, hunger, thirst, mosquitoes, insects, wind, scorching sun, harm from others, abuse, ridicule, fatigue, sleep, and every suffering. Until the end of life, the bodhisattva never dwells upon these things, but practices with wisdom and diligence as though extinguishing a fire upon the head. Even amid danger from weapons and clubs, the bodhisattva is never indolent.

“For the causes and conditions of the unsurpassed path, this bodhisattva can endure sufferings such as those of the evil destinies, the asuras, and the human realm, without regarding them as difficult, practicing with wisdom and diligence as though extinguishing a fire upon the head. This bodhisattva is steadfast and diligent, with firm resolve to transcend the world and attain the Buddha’s unsurpassed power of diligence.

Wishing to attain virya-paramita, the bodhisattva proceeds toward virya-paramita and vows that beings may cross over and attain liberation, and that the bodhisattva may attain omniscience and perfect all Buddha-Dharmas. The bodhisattva thinks: ‘Now that I proceed toward virya-paramita, I vow that beings may cross over and attain liberation, so that I may attain omniscience and perfect all Buddha-Dharmas.’ Such diligence is neither deficient nor destroyed nor negligent.

“If one lacks the strength to train fully in this way, one should think: ‘Now I must constantly become more diligent, gradually eliminate indolence, and train well in diligence, causing it progressively to grow vast and become complete. Throughout my life I shall never be indolent or sorrowful.’

“In this way, the bodhisattva arouses the mind of bodhi, recollects the mind of bodhi, cultivates the mind of bodhi, aspires to bodhi, and vows to attain bodhi. This is called the immeasurable, boundless, and innumerable goodness of virya-paramita. Why? Because such diligence is foremost and supreme among all other wholesome practices of diligence, wishing that all beings in the world may arouse undefiled diligence and the diligence of adepts, and give birth to undefiled diligence and the diligence of adepts.

“Subahu! A bodhisattva who practices diligence in this way does not regard it as difficult but delights in it, and quickly perfects virya-paramita.”