大乘理趣六波羅蜜多經

FASCICLE 7

Chapter 8: THE PRAJNAPARAMITA OF VIGOR

When the Blessed One had finished teaching the prajnaparamita of patience, the great bodhisattva Maitreya rose from his seat, bared his right shoulder, knelt, joined his palms respectfully, and said:
“Great Sage, Blessed One! The Blessed One has taught the prajnaparamita of patience. Now, may you extensively teach the prajnaparamita of vigor. How does a great bodhisattva abide in it, how does he subdue, and how does he cultivate? How does he perfect the prajnaparamita of vigor? I beseech you to distinguish and explain it.”
The Blessed One said to the bodhisattva Maitreya:
“Good man! Listen clearly and reflect carefully. I shall distinguish and explain it for you. The cultivation of the other five paramitas is accomplished through the power of vigor. The prajnaparamita of vigor means that the three wholesome activities of body, speech, and mind all arise through the power of vigor. Of these three activities, mental activity is supreme. When a great bodhisattva cultivates mental activity, there are two kinds of mind: one vigorous and one regressive. Arousing the mind of bodhi is vigor; ceasing the mind of bodhi is regression.
“What is arousal? It is having loving-kindness and compassion for all sentient beings.
“What is cessation? It is abiding in the emptiness of self.
“What is arousal? It is embracing all beings.
“What is cessation? It is abandoning all beings.
“What is arousal? It is remaining tireless in samsara.
“What is cessation? It is wishing to escape the three realms.
“What is arousal? It is relinquishing everything.
“What is cessation? It is contemptuously refusing to give.
“What is arousal? It is steadfastly maintaining pure precepts.
“What is cessation? It is violating the prohibitory precepts.
“What is arousal? It is skillfully abiding in patience.
“What is cessation? It is failing to cultivate patience.
“What is arousal? It is cultivating roots of virtue.
“What is cessation? It is indolence and laziness.
“What is arousal? It is abiding in meditative concentration.
“What is cessation? It is a distracted mind.
“What is arousal? It is being associated with wisdom.
“What is cessation? It is being associated with ignorance.
“What is arousal? It is hearing much and speaking correctly.
“What is cessation? It is not hearing the true Dharma.
“What is arousal? It is accumulating wisdom.
“What is cessation? It is discriminating and clinging to characteristics.
“What is arousal? It is contemplating the skandhas as illusions.
“What is cessation? It is becoming weary of the skandhas.
“What is arousal? It is knowing the ayatanas to be like dreams.
“What is cessation? It is extinguishing the faculties and their objects.
“What is arousal? It is contemplating the dhatus as unborn.
“What is cessation? It is the extinction of body and wisdom.
“What is arousal? It is the growth of pure conduct.
“What is cessation? It is abandoning true wisdom.
“What is arousal? It is mastery of the five superknowledges.
“What is cessation? It is weariness of the contaminated.
“What is arousal? It is correctly contemplating the foundations of mindfulness.
“What is cessation? It is failing to cultivate the establishments of mindfulness.
“What is arousal? It is being associated with the right efforts.
“What is cessation? It is failing to practice the right efforts.
“What is arousal? It is mastery of the bases of spiritual power.
“What is cessation? It is lacking the bases of spiritual power.
“What is arousal? It is diligently cultivating the five faculties.
“What is cessation? It is failing to develop the five faculties.
“What is arousal? It is delighting in the cultivation of the five powers.
“What is cessation? It is failing to cultivate the five powers.
“What is arousal? It is perfecting the factors of awakening.
“What is cessation? It is lacking the seven factors of awakening.
“What is arousal? It is diligently cultivating the true path.
“What is cessation? It is failing to cultivate the Noble Eightfold Path.
“What is arousal? It is cultivating insight.
“What is cessation? It is failing to cultivate calm abiding.
“What is arousal? It is contemplating dependent arising.
“What is cessation? It is becoming disheartened by the perils of dependent arising.
“What is arousal? It is hearing what has not been heard before.
“What is cessation? It is being content with what has already been heard.
“What is arousal? It is adorning the body with precepts.
“What is cessation? It is loathing the bodily skandhas.
“What is arousal? It is unobstructed eloquence.
“What is cessation? It is failing to learn silence.
“What is arousal? It is cultivating the three gates of liberation.
“What is cessation? It is failing to cultivate the three gates of liberation.
“What is arousal? It is vanquishing Mara’s armies.
“What is cessation? It is delighting in abiding in nirvana.
“What is arousal? It is skillfully cultivating expedient means.
“What is cessation? It is delighting in quiescence.
“What is arousal? It is advancing without cease.
“What is cessation? It is refusing to advance after attaining something.
“What is arousal? It is clearly understanding conventional truth.
“What is cessation? It is personally realizing the truth of cessation.”
The Buddha said to Maitreya:
“All such practices of vigor can be perfected through the power of vigor, without increase or decrease, and can benefit all beings. Why? Because they can transcend all characteristics. Through the power of wisdom, the prajnaparamita of vigor is perfected.
“What is the cultivation undertaken by a great bodhisattva? It is the cultivation of great loving-kindness and great compassion, realizing true unconditioned reality without abandoning conditioned existence, and never regressing until attaining unsurpassed, complete and perfect awakening.
“Maitreya, know that this is the purification of a great bodhisattva’s mental activity through the prajnaparamita of vigor.
“Furthermore, great bodhisattva Maitreya, there are four kinds of vigor:
1. Prevent unwholesome qualities that have not yet arisen from arising.
2. Quickly eliminate unwholesome qualities that have already arisen.
3. Quickly cause wholesome qualities that have not yet arisen to arise.
4. Cause wholesome qualities that have already arisen to increase.
“Maitreya, know that these are the four kinds of vigor of a great bodhisattva. Without these four kinds of vigor, how could one perfect the prajnaparamita of vigor? A great bodhisattva arouses vigor in giving, maintaining precepts, and patience. He must vigorously relinquish what is difficult to relinquish and do what is difficult to do. In such difficult matters, he must be diligent, energetic, courageous, and never indolent. His cultivation surpasses that of all devas. This is something Brahma and the World-Protectors cannot accomplish. Why? Because a great bodhisattva extensively delivers beings from the ocean of samsara while seeing no characteristic of anyone being delivered. All this is accomplished through the power of vigor. This is called the prajnaparamita of vigor.
“Maitreya! Because beings are lazy, their merit from cultivation is very slight. Just as a drop of water cannot form a great ocean, so an indolent person cannot reach unsurpassed bodhi. Just as someone without hands and feet cannot walk, stand, lie down, or sit at will, and cannot complete even the smallest task, how could such a person cross a great river or ocean? The same applies to beings who are lazy and lack vigor. If such a lazy person cannot even accomplish household affairs, how could he possess sufficient loving-kindness and compassion to cultivate precepts and wisdom and rescue beings from the burning house?
“Bodhisattvas cultivate the paramitas as provisions for bodhi. Taking the prajnaparamita of vigor as their vessel, great bodhisattvas accomplish the merit and wisdom of innumerable kalpas, embark in the same vessel with sentient beings, cross the great ocean of samsara, and reach the further shore of nirvana.
“All beings in the world are of three kinds:
1. The lazy.
2. Those who are neither diligent nor lazy.
3. Those who are courageous and vigorous.
“The lazy neglect even their household work; how then could they conduct business or work for others?
“Those who are neither diligent nor lazy cannot accomplish great undertakings. Even if they wish to advance, they retreat when they encounter obstacles.
“Those who are courageous and vigorous always endure toil and hardship for sentient beings, working solely for everyone’s benefit without thinking of themselves.
“A lazy person is constantly dragged about by the demon of indolence, which deludes body and mind. It is like someone who enters the great ocean and reaches a mountain of the seven treasures, within which are immeasurable jewels. Just as he is about to take them, a demon seizes him, and he loses the opportunity and returns on foot, empty-handed and alone, without obtaining a single jewel.

Lazy beings are likewise. Beings are born in Jambudvipa through the merit of the ten wholesome karmas. A bodhisattva sees immeasurable and boundless jewels of the ten wholesome karmas filling the entire earth, yet beings are deluded by the demon of indolence, driven mad, and deprived of understanding.

Though they see the jewels, they do not conceive the thought of taking them and remain as immovable as Mount Sumeru. A vigorous person, however, finds it not difficult but as easy as lifting a hair to take these treasures.
“A great bodhisattva who wishes to perfect the prajnaparamita of vigor must, for the sake of all beings everywhere, undergo samsara throughout immeasurable kalpas without cherishing body or life, always exerting diligent vigor until attaining bodhi. Contemplating in this manner, the bodhisattva’s mind does not become indolent or weary, and he regards that time as no longer than the duration of a meal.
“He further reflects: ‘The Buddhas of the past practiced the bodhisattva conduct. Wishing to perfect the six paramitas, they passed through immeasurable kalpas yet regarded them as no longer than the duration of a meal.’ A great bodhisattva contemplates the immeasurable and boundless Buddhas of the present and future who have practiced the bodhisattva conduct and passed through immeasurable kalpas before attaining perfect awakening.

Such numbers of kalpas are difficult to calculate. It is like a very high and broad city wall, each of whose four sides is one hundred yojanas high and thick. The city is filled with sesame seeds.

Once every hundred kalpas, one seed is removed. Thus, during successive kalpas, one seed after another is gradually removed. The time until no seeds remain in the city constitutes one great kalpa.

Three asamkhyeya kalpas are reckoned within such great kalpas. The kalpas of a great bodhisattva are likewise. For every sentient being in the five destinies, he constantly exerts diligent vigor and undergoes every affliction before realizing bodhi.

Suppose the earth were ground into dust. Would those particles be numerous?”
Maitreya replied:
“Blessed One, they would be exceedingly numerous!”
The Buddha said to Maitreya:
“Suppose beings were as numerous as those particles of dust. For every sentient being, a bodhisattva would exert diligent vigor throughout the number of kalpas described above, without cherishing body or life and undergoing every affliction, before attaining unsurpassed bodhi. A great bodhisattva should reflect: ‘Throughout such numbers of kalpas in the past, I diligently exerted myself until I had completely perfected the six paramitas.

Only after attaining the stage of nonretrogression did I realize bodhi.’ Having reflected thus, the bodhisattva exerts courageous vigor day and night. The kalpas measured by human years are, in comparison with that, like a single instant before perfect awakening. Why then would he not be vigorous?

A great bodhisattva’s vigor is steadfast. He relinquishes his head, eyes, marrow, brain, hands, feet, and so forth without the slightest regret. Having reflected thus, the bodhisattva exerts one-pointed vigor without indolence or weariness.

This is called the prajnaparamita of vigor of a great bodhisattva.”
At that time, the Blessed One spoke these verses:

The Blessed One said to the great bodhisattva Maitreya:
“When seeking bodhi, a bodhisattva must don the armor of vigor and take great vows as his weapons, diligently increasing merit day and night, just as the waxing moon gradually becomes full. Suppose someone hears that in a distant region there is a stupa containing relics of the Buddha and a person skilled in teaching the true Dharma. On hearing this, he rejoices greatly.

Without provisions, vehicle, or companions, he travels alone to that stupa. Along the road he passes entirely through raging fire and sharp blades, yet remains courageous, steadfast, and irreversible, resolved to advance so that he may behold and worship the Buddha’s stupa and hear the true Dharma. Amid sharp blades and raging fire, at every step he reflects and vows: ‘Amid these blades and flames today, may I hear the true Dharma.

May I remain in the great ocean of suffering that is samsara to rescue beings and bring them to the blissful shore of nirvana.’ Having made this vow, the great bodhisattva treads upon sharp blades and raging fire as though treading upon lotus flowers. Beneath his feet they are soft as sumana flowers, while fragrant sandalwood water seems to be sprinkled over his body, cooling and perfuming it beyond compare.
“He further vows: ‘From this day until I attain unsurpassed bodhi, may my activities of body, speech, and mind always perform, speak, and think the work of a Buddha. If I engage in what is contrary to Dharma, may this body become like a withered tree. If my mouth speaks words contrary to Dharma, may I become mute. If my mind thinks of what is contrary to Dharma, may I become insane. Apart from the true Dharma, I shall not delight in the teachings of other paths. Whatever wholesome deeds I cultivate through the three activities, I dedicate entirely to unsurpassed bodhi.’
“He also vows that all beings shall attain perfect awakening, with inexhaustible merit as vast as the dharmadhatu, ultimate as space, and never ceasing until the end of the future. It is like dense clouds filling the sky and releasing a great rain. If rainwater flows onto earth, stones, or gravel, it soon dries up.

If a single drop falls into the great ocean, that drop will not disappear so long as the ocean has not dried up. The merit created by a bodhisattva is likewise. If he seeks liberation for himself alone, it is like rainwater on the ground and soon dries up.

If, for the sentient beings of the dharmadhatu, he cultivates wholesome karma, enters the ocean of samsara and nirvana, and with vast loving-kindness and compassion vows to deliver inexhaustible beings, then the wholesome deeds he creates are likewise inexhaustible.
“Maitreya! Suppose a bodhisattva possessed an immeasurably long life and traveled eastward through immeasurable kotis of great trichiliocosms. In the lands of every kind of being, he guided them to the bliss of great nirvana.

The beings delivered throughout immeasurable asamkhyeya kalpas would, as I see it, be like the soil beneath a fingernail, while those not yet delivered would be like all the soil of the earth. Since the beings not yet delivered in the eastern realm are thus, know that those in the south, west, north, the four intermediate directions, above, and below are likewise. Although immeasurable sentient beings remain, the great bodhisattva neither becomes weary nor abandons them, nor does he regress.

Instead, he exerts himself ever more diligently without ever resting. When a great bodhisattva continually arouses such a vast mind, there is not even the slightest Dharma practice that is difficult for him. All the noble merit, wisdom, and mastery of a great bodhisattva within the three realms arise naturally without laborious effort.”
The Buddha said to the great bodhisattva Maitreya:
“All the beings of the worlds throughout past, present, and future—learners, those beyond learning, and pratyekabuddhas—diligently cultivate immeasurable and boundless merit. Yet compared with even the slightest portion of a Tathagata’s merit, not one part in a hundred thousand myriads equals it. Thus each pore of the Tathagata arises from immeasurable merit.
“All the merit of every pore on the Tathagata’s body, combined, constitutes the merit of a single hair of the Tathagata. Each of the Buddha’s eighty-four thousand hairs possesses the merit of all those pores; combined, they constitute the merit of one minor mark of beauty of the Tathagata. There are eighty such minor marks, and each possesses the merit of the Buddha’s hairs described above. Combined, they constitute the merit of one major mark of the Tathagata.
“There are thirty-two such major marks, each equal in merit to the minor marks. Combined and multiplied a hundred thousand times, they constitute the merit of the Tathagata’s tuft of hair between the eyebrows. This mark is full and round, curling to the right, pure as a crystal jewel, and in the darkness of night resembles a shining star. When extended, this hair reaches the Akanistha Heaven, and when withdrawn, it returns to its original place between the eyebrows.
“All the merit of the mark between the eyebrows multiplied a hundred thousand times constitutes the ushnisha-mark on the crown of the Tathagata’s head. No deva or human can perceive its merit. Yet the merit of the ushnisha multiplied a thousand times does not equal the merit of the Tathagata’s Brahma voice.
“That voice penetrates downward to the Avici hell and reaches upward to the Akanistha Heaven. All the immeasurable merit described here is manifested through the Tathagata’s great compassion. Such an emanation body is formed by the union of immeasurable and boundless merit. It cannot be compared or illustrated, and none is its equal. The merit of an emanation body multiplied a thousand times constitutes one Buddha’s enjoyment body.
“All the merit of the enjoyment body multiplied by hundreds of thousands of myriads constitutes a Buddha’s Dharma body. No one can know the measure of all that merit. If a good man or good woman hears of the boundless merit of the Buddha-Tathagatas without becoming startled, doubtful, or afraid, know that such a person has accomplished the prajnaparamita of vigor.

Therefore, one should arouse this vast mind: ‘The Buddha’s body of merit is formed from the accumulation of immeasurable blessings. Now that I have beheld it, I must attain it. I shall exert diligent vigor without cherishing body or life.

For the sake of all beings, throughout countless kalpas, I shall undergo suffering in the three lower destinies without regret. I shall always cause them to perfect the six paramitas completely and attain unsurpassed, complete and perfect awakening.’”
The Buddha said to the bodhisattva Maitreya:
“Good man! You should carefully contemplate the Buddha’s wisdom. Listen, and I shall explain it.

Among the shravakas, Shariputra is foremost in wisdom. This Jambudvipa is broad in the north and narrow in the south, shaped like a carriage box, and seven thousand yojanas in circumference. Purvavideha in the east is shaped like a half-moon and is eight thousand yojanas in circumference.

Aparagodaniya in the west is round like the full moon and is nine thousand yojanas in circumference. Uttarakuru in the north is square and is ten thousand yojanas in circumference. Mount Sumeru descends eighty thousand yojanas beneath the water on each of its four sides.

Being composed of four jewels, it also rises eighty thousand yojanas above the water and is eighty thousand yojanas in circumference. Outside it are seven ranges of golden mountains surrounded by eight great seas. Beyond them is the great Iron Encircling Mountain.

If the four continents and all these mountains were made into paper, the waters of the eight seas into ink, and every plant and tree into pens, and if all devas and humans wrote together for one great kalpa, what they could record would not equal even one-sixteenth of Shariputra’s wisdom. Suppose all beings in this great trichiliocosm possessed wisdom equal to Shariputra’s. The wisdom of a great bodhisattva who comprehends the prajnaparamita of giving would surpass the combined wisdom of all beings in the great trichiliocosm by hundreds of thousands of times.
“Furthermore, if all beings in the great trichiliocosm possessed wisdom concerning the prajnaparamita of giving, it would not equal one part of the wisdom of a great bodhisattva who has attained the prajnaparamita of maintaining precepts, and so forth through the prajnaparamita of wisdom. If all beings in the great trichiliocosm possessed wisdom concerning the six paramitas, it would not equal the wisdom of one great bodhisattva who has realized the first bhumi, and so on through the wisdom attained by a great bodhisattva of the tenth bhumi. In this way, wisdom increases successively. Compared with the wisdom of the great bodhisattva Maitreya, the bodhisattva in his final birth, the wisdom attained by bodhisattvas of the tenth bhumi does not equal one part in a hundred thousand.”
Having heard the Buddha’s words, the great bodhisattva Maitreya thought, “Today, before this great assembly, the Tathagata has praised me in this way. It is truly awe-inspiring.” The Blessed One said to the great bodhisattva Maitreya:
“Good man! Listen. Suppose the wisdom of every being in the great trichiliocosm equaled Maitreya’s wisdom without difference. Suppose further that all great bodhisattvas seated beneath the bodhi tree at the bodhimanda had vanquished Mara’s armies and were about to attain perfect awakening. All their combined wisdom, compared with the wisdom realized by a Buddha-Tathagata, would not equal one part in hundreds of thousands of myriads.
“Maitreya, know that the Tathagata’s wisdom is exceedingly profound, immeasurable, inconceivable, and beyond analogy or comparison. If a great bodhisattva hears of the profound wisdom of the Buddhas without becoming startled, doubtful, or afraid, and instead increases his vigor, he will accomplish the paramita. An indolent person cannot complete even a minor wholesome deed in the world, much less the work of the Tathagatas’ great wisdom of the further shore, by which all beings are extensively delivered.
“Maitreya! There are three kinds of vigor:
1. Hearing of the vast and profound wisdom of the Tathagata while remaining mentally unshaken.
2. Being able to practice according to the great compassionate conduct of the great bodhisattvas of the past.
3. Never regressing from one’s cultivation, even when encountering suffering and hardship.
“Through the power of vigor, one contemplates all spheres of sentient and insentient existence, worldly and supramundane, as empty. By contemplating ultimate emptiness in this way, one sees that no being with an apprehensible characteristic exists. Although knowing all to be without characteristics, one nevertheless cultivates austerities for beings throughout countless kalpas without shrinking from toil.

Through the four means of gathering—giving, loving speech, beneficial conduct, and cooperation—one benefits sentient beings. One teaches them the doctrines of the three vehicles so that they attain liberation, then successively guides them to the Supreme Vehicle, where they attain the stage of nonretrogression. All one’s practices and vows are fulfilled, the prajnaparamita of vigor is completely perfected, and the Tathagatas individually confer a prediction that one will attain unequaled, unsurpassed bodhi.

Just as the moon on the fourteenth night gradually becomes full, so does a bodhisattva gradually perfect Buddha-bodhi and attain effortless conduct, naturally acquiring ten kinds of excellence:
1. Without depending on hearing or studying the true Dharma of the Buddhas, all teachings become present to him, and he can proclaim the wondrous Dharma to sentient beings.
2. Through inconceivable power, he naturally makes steadfast vows that cause all beings to arouse the mind of bodhi.
3. His activities of body, speech, and mind are mastered; whatever he vows is fulfilled without obstruction.
4. He can freely manifest every supernatural transformation according to his mind, without obstruction.
5. He can freely perform all unprecedented and wondrous deeds.
6. He attains mastery over life and benefits beings according to the capacities of those in the five destinies.
7. He possesses a treasury of riches and supplies beings fully according to their needs in life.
8. He is the master of his mind and does not allow the mind to become his master. He is not unruly but is like a well-tamed elephant.
9. Without instruction from a teacher, he naturally awakens to the equality of samsara and nirvana.
10. He attains unsurpassed wisdom, benefits sentient beings, rescues them all from samsara, establishes them securely on the true path to nirvana, and leads them ultimately to unsurpassed, complete and perfect awakening.
“Furthermore, the vigorous person speaks of the calamities of samsara in order to reveal the immeasurable merit of great nirvana. Great compassion and prajna are always like two wings, neither of which can be lacking. Therefore he abides in neither samsara nor nirvana but benefits sentient beings until the end of the future. This is the prajnaparamita of vigor.
“The vigorous person who hears the true Dharma attains mastery of retention. Through the power of vigor, his body is free from illness and pain, and he treats all enemies with loving-kindness and compassion. Even Vinayaka cannot obstruct him. When the bodhisattva teaches Dharma, all beings accept it.
“The vigorous person is revered and loved by all devas. When encountering adversity, he is protected by all benevolent spirits.
“The vigorous person, though giving little, can perfect the prajnaparamita of giving.
“The vigorous person maintains pure precepts without indolence and swiftly perfects the prajnaparamita of maintaining precepts.
“The vigorous person is patient, regards enemies and loved ones equally without a dual mind, and swiftly perfects the prajnaparamita of patience.
“The vigorous person is courageous and irreversible. Clad in the armor of vigor, he never parts from great loving-kindness and great compassion, and swiftly perfects the prajnaparamita of vigor.
“The vigorous person diligently cultivates meditation, abides unwaveringly in right concentration, and swiftly perfects the prajnaparamita of meditative concentration.
“The vigorous person possesses great learning and wisdom, reads and recites without weariness or rest, and swiftly perfects the prajnaparamita of wisdom.
“Yet the profound ocean of this prajnaparamita is beyond the reckoning of all shravakas, pratyekabuddhas, and bodhisattvas. Only through the prajnaparamita of vigor can it be ultimately known.
“The vigorous person increases immeasurable merit day and night, like a blue lotus growing in the mud and gradually rising above the water. When it blossoms, its fragrance is exquisite and everyone delights in it. It is made into a garland and placed upon the Buddha’s crown. All devas, Maras, Brahmas, kings, ministers, elders, householders, and people delight in it.
“The vigorous person is likewise. In the defiled mud of samsara he produces the sprout of a bodhisattva, rises beyond the views and attachments of the Two Vehicles, reveals true reality, makes the seed of bodhi shine forth, and opens wisdom. His exquisite fragrance pervades the ten directions, benefiting devas and humans. Like a blue lotus, he delights everyone who sees him. This is called the prajnaparamita of vigor.
“The indolent person, however, resembles a pestle and mortar.
“The mortar cannot make use of itself and so deteriorates day by day. The pestle cannot stand by itself and is cast aside to roll upon the ground. When it can no longer be used, it is burned. The indolent person is likewise. Because he does not urge himself onward, his physical strength declines day by day. Unable to manage and maintain his household affairs, he constantly lies down and sleeps. After death, he falls into a fiery hell and is burned by suffering.
“The vigorous person resembles a wish-fulfilling tree. He serves as a refuge for beings in the wilderness of samsara, as food and drink for the hungry and thirsty, and as clothing for the naked. He guides them across the perilous passages of samsara. Throughout his life he never lets them lack anything and causes all beings to obtain peace, joy, and happiness. Through the power of vigor, he swiftly attains unsurpassed bodhi.”
When the Blessed One had finished teaching the prajnaparamita of vigor, seventy-eight kotis of nayutas of humans and devas in the assembly aroused the mind of unsurpassed bodhi, and thirty-two thousand great bodhisattvas attained the patience regarding the non-arising of dharmas.
The Buddha said to Maitreya:
“This is the prajnaparamita of vigor.”