大般若波羅蜜多經 第十四會

精進波羅蜜多分

三藏法師玄奘奉　詔譯

T07n0220_590 序

如是我聞：

Thus have I heard:

一時薄伽梵在室羅筏住誓多林給孤獨園，與大苾芻眾千二百五十人俱。

At one time the Bhagavat was staying at Śrāvastī in the Jetavana Grove, the garden of Anāthapiṇḍada, together with a great assembly of bhikṣus, twelve hundred and fifty in all.

爾時，具壽滿慈子白佛言：「世尊！若菩薩摩訶薩欲證無上正等菩提，云何方便安住精進波羅蜜多？」

At that time, the Venerable Pūrṇa Maitrāyaṇīputra addressed the Buddha, saying, "World-Honored One! If bodhisattva mahāsattvas wish to attain anuttarā-samyak-saṃbodhi, how should they skillfully abide in the vīryapāramitā (vigor)?"

爾時，世尊告滿慈子：「若菩薩摩訶薩欲證無上正等菩提，初發心時應作是念：『我諸所有若身若心，先應為他作饒益事，當令一切所願滿足。』譬如僮僕應作是念：『行住坐臥皆當任主，不應自在而有所作；欲從其舍往市鄽等，先諮問主然後方出；所須飲食許乃受用，諸有所為皆隨主欲。』如是菩薩摩訶薩眾欲證無上正等菩提，最初發心應作是念：『我之所有若身若心，皆不應令自在而轉，隨他所有饒益事業，一切皆當為其成辦。』如是菩薩摩訶薩眾依止精進波羅蜜多，不離精進波羅蜜多，誓為有情作所應作，諸菩薩摩訶薩皆於精進波羅蜜多應如是住。譬如馬寶若人乘御便作是念：『我今不應令乘御人身支搖動、疲倦勞苦、或損嚴具，盤迴去住遲速任人，將護其人，不令緣我起瞋忿等種種過失。』如是菩薩摩訶薩眾，欲行精進波羅蜜多，不隨己心而有所作，隨他意樂為作饒益，仍將護彼，令於我身不起一切煩惱惡業。彼於菩薩摩訶薩眾雖先無恩，而諸菩薩摩訶薩眾作報恩想，為彼成辦種種事業。如是菩薩摩訶薩眾為成精進波羅蜜多，將護他心隨他意轉，為作種種利益安樂。如是菩薩摩訶薩眾攝受精進波羅蜜多，作諸有情利益安樂，如己事業常無厭倦，是為菩薩摩訶薩眾安住精進波羅蜜多。

At that time, the World-Honored One told Pūrṇa Maitrāyaṇīputra, "If bodhisattva mahāsattvas wish to attain supreme perfect enlightenment, when they first generate the aspiration, they should think thus: 'All that I possess, whether body or mind, should first be used to benefit others, causing all their wishes to be fulfilled.' Just as a servant should think: 'In walking, standing, sitting, and lying down, I should always follow my master's will and should not act independently. When I wish to go from the house to the marketplace or elsewhere, I should first consult my master and only then depart. I should only consume food and drink when permitted, and in all my actions I should follow my master's desires.' Thus should bodhisattva mahāsattvas who wish to attain supreme perfect enlightenment think when they first generate the aspiration: 'All that I possess, whether body or mind, should not be allowed to operate independently, but should follow others' beneficial endeavors, and I should accomplish all of these for them.' Thus do bodhisattva mahāsattvas rely upon vīryapāramitā, never separating from vīryapāramitā, vowing to do what should be done for sentient beings. All bodhisattva mahāsattvas should thus abide in vīryapāramitā.

Just as a precious horse, when ridden by someone, thinks: 'I should not cause the rider's body to shake, become fatigued or suffer, or damage the riding equipment. Whether turning, going, staying, moving slowly or quickly, I should follow the person's will, protecting that person and not causing them to generate anger or other various faults because of me.' Thus, bodhisattva mahāsattvas who wish to practice vīryapāramitā do not act according to their own minds, but follow others' inclinations to benefit them, while still protecting them so they do not generate any afflictions or negative karma toward me. Though those beings may have shown no prior kindness to the bodhisattva mahāsattvas, the bodhisattva mahāsattvas regard them with gratitude and accomplish various endeavors for them. Thus do bodhisattva mahāsattvas, in order to perfect vīryapāramitā, protect others' minds and follow their intentions, creating various benefits and happiness for them. Thus do bodhisattva mahāsattvas embrace vīryapāramitā, creating benefit and happiness for all sentient beings as if it were their own business, never growing weary. This is how bodhisattva mahāsattvas abide in vīryapāramitā."

「又，滿慈子！若菩薩摩訶薩為疾證得一切智智，與諸有情作大饒益，常勤修學布施、淨戒、安忍、精進、靜慮、般若波羅蜜多，心無退轉，是菩薩摩訶薩安住精進波羅蜜多。

"Furthermore, Pūrṇa! If bodhisattva mahāsattvas, in order to swiftly attain the wisdom of all aspects and greatly benefit all sentient beings, diligently cultivate the pāramitās of giving, moral discipline, patience, vigor, concentration, and wisdom with unwavering minds, these bodhisattva mahāsattvas abide in vīryapāramitā.

「若菩薩摩訶薩為疾證得一切智智，與諸有情作大饒益，常勤修學內空、外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空觀，心無退轉，是菩薩摩訶薩安住精進波羅蜜多。

If bodhisattva mahāsattvas, in order to swiftly attain the wisdom of all aspects and greatly benefit all sentient beings, diligently cultivate the contemplation of inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, boundless emptiness, dispersed emptiness, unchangeable emptiness, emptiness of inherent nature, emptiness of self-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of unobtainability, emptiness of non-existence, emptiness of self-nature, and emptiness of non-existent self-nature with unwavering minds, these bodhisattva mahāsattvas abide in vīryapāramitā.

「若菩薩摩訶薩為疾證得一切智智，與諸有情作大饒益，常勤修學諸法真如、法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界觀，心無退轉，是菩薩摩訶薩安住精進波羅蜜多。

If bodhisattva mahāsattvas, in order to swiftly attain the wisdom of all aspects and greatly benefit all sentient beings, diligently cultivate the contemplation of the true suchness of all dharmas, the dharma realm, the dharma nature, non-falsity, immutability, equality, separation from arising, the certainty of dharmas, the abiding of dharmas, ultimate reality, the realm of space, and the inconceivable realm with unwavering minds, these bodhisattva mahāsattvas abide in vīryapāramitā."

「若菩薩摩訶薩為疾證得一切智智，與諸有情作大饒益，常勤修學無明緣行，行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死愁歎苦憂惱觀，心無退轉，是菩薩摩訶薩安住精進波羅蜜多。

"If bodhisattva mahāsattvas, in order to swiftly attain the wisdom of all aspects and greatly benefit all sentient beings, diligently cultivate the contemplation of dependent origination—that ignorance conditions formations, formations condition consciousness, consciousness conditions name-and-form, name-and-form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, and birth conditions aging, death, sorrow, lamentation, suffering, grief and distress—with unwavering minds, these bodhisattva mahāsattvas abide in vīryapāramitā.

「若菩薩摩訶薩為疾證得一切智智，與諸有情作大饒益，常勤修學無明滅故行滅，行滅故識滅，識滅故名色滅，名色滅故六處滅，六處滅故觸滅，觸滅故受滅，受滅故愛滅，愛滅故取滅，取滅故有滅，有滅故生滅，生滅故老死愁歎苦憂惱滅觀，心無退轉，是菩薩摩訶薩安住精進波羅蜜多。

If bodhisattva mahāsattvas, in order to swiftly attain the wisdom of all aspects and greatly benefit all sentient beings, diligently cultivate the contemplation of cessation—that with the cessation of ignorance comes the cessation of formations, with the cessation of formations comes the cessation of consciousness, with the cessation of consciousness comes the cessation of name-and-form, with the cessation of name-and-form comes the cessation of the six sense bases, with the cessation of the six sense bases comes the cessation of contact, with the cessation of contact comes the cessation of feeling, with the cessation of feeling comes the cessation of craving, with the cessation of craving comes the cessation of grasping, with the cessation of grasping comes the cessation of becoming, with the cessation of becoming comes the cessation of birth, and with the cessation of birth comes the cessation of aging, death, sorrow, lamentation, suffering, grief and distress—with unwavering minds, these bodhisattva mahāsattvas abide in vīryapāramitā.

「若菩薩摩訶薩為疾證得一切智智，與諸有情作大饒益，常勤修學若苦、若無常、若空、若無我，苦聖諦觀，若因、若集、若生、若緣，集聖諦觀，若滅、若靜、若妙、若離，滅聖諦觀，若道、若如、若行、若出，道聖諦觀，心無退轉，是菩薩摩訶薩安住精進波羅蜜多。

If bodhisattva mahāsattvas, in order to swiftly attain the wisdom of all aspects and greatly benefit all sentient beings, diligently cultivate the contemplation of the noble truth of suffering—whether as suffering, impermanence, emptiness, or non-self; the contemplation of the noble truth of origin—whether as cause, accumulation, arising, or condition; the contemplation of the noble truth of cessation—whether as cessation, peace, excellence, or separation; and the contemplation of the noble truth of the path—whether as path, suchness, practice, or liberation—with unwavering minds, these bodhisattva mahāsattvas abide in vīryapāramitā.

「若菩薩摩訶薩為疾證得一切智智，與諸有情作大饒益，常勤修學四靜慮、四無量、四無色定，心無退轉，是菩薩摩訶薩安住精進波羅蜜多。

If bodhisattva mahāsattvas, in order to swiftly attain the wisdom of all aspects and greatly benefit all sentient beings, diligently cultivate the four meditative concentrations, the four immeasurables, and the four formless absorptions with unwavering minds, these bodhisattva mahāsattvas abide in vīryapāramitā.

「若菩薩摩訶薩為疾證得一切智智，與諸有情作大饒益，常勤修學四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支，心無退轉，是菩薩摩訶薩安住精進波羅蜜多。

If bodhisattva mahāsattvas, in order to swiftly attain the wisdom of all aspects and greatly benefit all sentient beings, diligently cultivate the four foundations of mindfulness, the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the eight branches of the noble path with unwavering minds, these bodhisattva mahāsattvas abide in vīryapāramitā.

「若菩薩摩訶薩為疾證得一切智智，與諸有情作大饒益，常勤修學空、無相、無願解脫門，心無退轉，是菩薩摩訶薩安住精進波羅蜜多。

If bodhisattva mahāsattvas, in order to swiftly attain the wisdom of all aspects and greatly benefit all sentient beings, diligently cultivate the three gates of liberation—emptiness, signlessness, and wishlessness—with unwavering minds, these bodhisattva mahāsattvas abide in vīryapāramitā.

「若菩薩摩訶薩為疾證得一切智智，與諸有情作大饒益，常勤修學八解脫、八勝處、九次第定、十遍處心無退轉，是菩薩摩訶薩安住精進波羅蜜多。

If bodhisattva mahāsattvas, in order to swiftly attain the wisdom of all aspects and greatly benefit all sentient beings, diligently cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality with unwavering minds, these bodhisattva mahāsattvas abide in vīryapāramitā.

「若菩薩摩訶薩為疾證得一切智智，與諸有情作大饒益，常勤修學一切陀羅尼門、一切三摩地門，心無退轉，是菩薩摩訶薩安住精進波羅蜜多。

If bodhisattva mahāsattvas, in order to swiftly attain the wisdom of all aspects and greatly benefit all sentient beings, diligently cultivate all dhāraṇī gates and all samādhi gates with unwavering minds, these bodhisattva mahāsattvas abide in vīryapāramitā.

「若菩薩摩訶薩為疾證得一切智智，與諸有情作大饒益，常勤修學淨觀地、種姓地、第八地、具見地、薄地、離欲地、已辦地、獨覺地、菩薩地、如來地智，心無退轉，是菩薩摩訶薩安住精進波羅蜜多。

If bodhisattva mahāsattvas, in order to swiftly attain the wisdom of all aspects and greatly benefit all sentient beings, diligently cultivate the wisdom of the stage of pure contemplation, the stage of lineage, the eighth stage, the stage of seeing, the stage of attenuation, the stage of freedom from desire, the stage of accomplishment, the stage of the pratyekabuddha, the stage of the bodhisattva, and the stage of the Tathāgata with unwavering minds, these bodhisattva mahāsattvas abide in vīryapāramitā."

「若菩薩摩訶薩為疾證得一切智智，與諸有情作大饒益，常勤修學若勝解行地、若極喜地、若離垢地、若發光地、若焰慧地、若極難勝地、若現前地、若遠行地、若不動地、若善慧地、若法雲地、若等覺地，心無退轉，是菩薩摩訶薩安住精進波羅蜜多。

If bodhisattva mahāsattvas, in order to swiftly attain the wisdom of all aspects and greatly benefit all sentient beings, diligently cultivate the stage of resolute conduct, the stage of extreme joy, the stage of stainlessness, the stage of radiance, the stage of flaming wisdom, the stage of invincibility, the stage of presence, the stage of far-reaching, the stage of immovability, the stage of excellent wisdom, the stage of dharma cloud, and the stage of equal enlightenment with unwavering minds, these bodhisattva mahāsattvas abide in vīryapāramitā.

「若菩薩摩訶薩為疾證得一切智智，與諸有情作大饒益，常勤修學清淨五眼、六勝神通，心無退轉，是菩薩摩訶薩安住精進波羅蜜多。

If bodhisattva mahāsattvas, in order to swiftly attain the wisdom of all aspects and greatly benefit all sentient beings, diligently cultivate the five pure eyes and the six supreme supernatural powers with unwavering minds, these bodhisattva mahāsattvas abide in vīryapāramitā.

「若菩薩摩訶薩為疾證得一切智智，與諸有情作大饒益，常勤修學如來十力、四無所畏、四無礙解、大慈、大悲、大喜、大捨及十八佛不共法等無邊佛法，心無退轉，是菩薩摩訶薩安住精進波羅蜜多。

If bodhisattva mahāsattvas, in order to swiftly attain the wisdom of all aspects and greatly benefit all sentient beings, diligently cultivate the ten powers of the Tathāgata, the four fearlessnesses, the four unhindered analytical knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen exclusive dharmas of the Buddha and other boundless Buddha dharmas with unwavering minds, these bodhisattva mahāsattvas abide in vīryapāramitā.

「又，滿慈子！若菩薩摩訶薩為令佛土最極嚴淨，久處生死修諸功德，心無退轉，是菩薩摩訶薩安住精進波羅蜜多。

Furthermore, Pūrṇa! If bodhisattva mahāsattvas, in order to make the Buddha-land supremely pure, remain in saṃsāra for a long time cultivating various merits with unwavering minds, these bodhisattva mahāsattvas abide in vīryapāramitā.

「若菩薩摩訶薩為多成熟諸有情類，久處生死修諸功德，心無退轉，是菩薩摩訶薩安住精進波羅蜜多。

If bodhisattva mahāsattvas, in order to bring many sentient beings to maturity, remain in saṃsāra for a long time cultivating various merits with unwavering minds, these bodhisattva mahāsattvas abide in vīryapāramitā."

「若菩薩摩訶薩初發無上正等覺心，假使三千大千世界諸有情類，皆成菩薩或一生所繫，或二生所繫，或三生所繫，或四生所繫當得成佛，作如是言：『汝應精勤修菩薩行，先證無上正等菩提，然後我當證無上覺。』爾時，菩薩隨彼所言，精勤勇猛心無怯懼，是菩薩摩訶薩安住精進波羅蜜多。

"If a bodhisattva mahāsattva who has first generated the aspiration for supreme perfect enlightenment were to encounter all sentient beings in the great trichiliocosm who had become bodhisattvas bound by one life, or bound by two lives, or bound by three lives, or bound by four lives before attaining Buddhahood, and they all said: 'You should diligently practice the bodhisattva path and attain supreme perfect enlightenment first, and only afterward shall I attain supreme enlightenment.' At that time, if the bodhisattva follows their words and practices diligently and courageously without fear, this bodhisattva mahāsattva abides in vīryapāramitā.

「若菩薩摩訶薩或一生所繫，或二生所繫，或三生所繫，或四生所繫當得成佛，假使三千大千世界諸有情類，初發無上正等覺心，作如是言：『汝當待我先證無上正等菩提，然後乃應證無上覺。』爾時，菩薩隨彼所言，久住生死心無退屈，是菩薩摩訶薩安住精進波羅蜜多。

If a bodhisattva mahāsattva who is bound by one life, or bound by two lives, or bound by three lives, or bound by four lives before attaining Buddhahood were to encounter all sentient beings in the great trichiliocosm who have first generated the aspiration for supreme perfect enlightenment, and they all said: 'You should wait until I first attain supreme perfect enlightenment, and only afterward should you attain supreme enlightenment.' At that time, if the bodhisattva follows their words and remains in saṃsāra for a long time without feeling discouraged, this bodhisattva mahāsattva abides in vīryapāramitā.

「若菩薩摩訶薩見乞者來有所求索，面不頻蹙、眼無瞋相，但作是念：『如是有情順我所求一切智智，速作方便勤求施與。』是菩薩摩訶薩安住精進波羅蜜多。

If a bodhisattva mahāsattva, upon seeing beggars come with requests, does not frown or show anger in their eyes, but thinks: 'These sentient beings are helping me fulfill my aspiration for the wisdom of all aspects; I should quickly devise means to seek and give to them.' This bodhisattva mahāsattva abides in vīryapāramitā.

「若菩薩摩訶薩為一有情得安樂故，或經一劫或一劫餘，大地獄中受諸劇苦，身無動轉心不退屈，是菩薩摩訶薩安住精進波羅蜜多。

If a bodhisattva mahāsattva, for the sake of one sentient being's happiness, would endure for a kalpa or more the intense sufferings of the great hell realms without physical disturbance or mental discouragement, this bodhisattva mahāsattva abides in vīryapāramitā.

「若菩薩摩訶薩假使晝夜量同大劫，積此晝夜復成大劫，設經如是殑伽沙數大劫時分，處大地獄受諸劇苦，由受斯苦令一有情得出地獄生於善趣，菩薩爾時歡喜為受，是菩薩摩訶薩安住精進波羅蜜多。

If a bodhisattva mahāsattva—supposing days and nights were as long as kalpas, and these days and nights accumulated to form great kalpas—would endure for as many great kalpas as there are grains of sand in the Ganges the intense sufferings of the great hell realms, and if by enduring such suffering one sentient being could escape the hell realms and be reborn in good destinies, the bodhisattva would joyfully undergo this suffering. This bodhisattva mahāsattva abides in vīryapāramitā."

「若菩薩摩訶薩聞說是事踊躍歡喜，誓能為受心無退屈，當知名為精進菩薩安住精進波羅蜜多。

"If a bodhisattva mahāsattva, upon hearing these matters, becomes joyful and elated, vowing to undergo them without discouragement, know that this is called a vigorous bodhisattva abiding in vīryapāramitā.

「若菩薩摩訶薩聞如是事其心怯弱，不生歡喜欲受行心，當知名為懈怠菩薩。

If a bodhisattva mahāsattva, upon hearing these matters, becomes timid at heart and does not generate joy or the intention to undertake them, know that this is called a lazy bodhisattva.

「若菩薩摩訶薩聞諸善事，心心相續愛樂受行，當知名為精進菩薩安住精進波羅蜜多。

If a bodhisattva mahāsattva, upon hearing of virtuous deeds, continuously and lovingly undertakes them from one moment to the next, know that this is called a vigorous bodhisattva abiding in vīryapāramitā.

「若菩薩摩訶薩聞諸善事，不能繫念相續受行，當知名為懈怠菩薩。

If a bodhisattva mahāsattva, upon hearing of virtuous deeds, cannot maintain mindfulness to continuously undertake them, know that this is called a lazy bodhisattva."

「又，滿慈子！若菩薩摩訶薩假使於此贍部洲地，從一處掃漸至餘方，周匝掃已還至本處，若生是念：『我久離此。』當知名為懈怠菩薩。若菩薩摩訶薩為此事已，作是念言：『我極速疾還來至此。』當知名為精進菩薩安住精進波羅蜜多。

"Furthermore, Pūrṇa! If a bodhisattva mahāsattva were to sweep the ground of Jambudvīpa, starting from one place and gradually proceeding to other regions, and after sweeping all around returns to the original place, and then thinks: 'I have been away from here for a long time,' know that this is called a lazy bodhisattva. If a bodhisattva mahāsattva, having done this task, thinks: 'I have returned here extremely quickly,' know that this is called a vigorous bodhisattva abiding in vīryapāramitā.

「若菩薩摩訶薩於窣堵波營搆修理經一日已，作是念言：『云何此日時極長久？』當知名為懈怠菩薩。若菩薩摩訶薩為此事已，作是念言：『云何此日如彈指頃？』當知名為精進菩薩安住精進波羅蜜多。

If a bodhisattva mahāsattva, after spending a day constructing or repairing a stupa, thinks: 'Why has this day been so extremely long?' know that this is called a lazy bodhisattva. If a bodhisattva mahāsattva, having done this task, thinks: 'Why has this day passed like the snap of a finger?' know that this is called a vigorous bodhisattva abiding in vīryapāramitā.

「若菩薩摩訶薩於僧伽藍營搆修理經一日已，作是念言：『云何此日時極長久？』當知名為懈怠菩薩。若菩薩摩訶薩為此事已，作是念言：『云何此日如彈指頃？』當知名為精進菩薩安住精進波羅蜜多。

If a bodhisattva mahāsattva, after spending a day constructing or repairing a monastery, thinks: 'Why has this day been so extremely long?' know that this is called a lazy bodhisattva. If a bodhisattva mahāsattva, having done this task, thinks: 'Why has this day passed like the snap of a finger?' know that this is called a vigorous bodhisattva abiding in vīryapāramitā.

「若菩薩摩訶薩觀經半年所作事業生長久想，當知名為懈怠菩薩。若菩薩摩訶薩觀經半年所作事業，謂如一日所作事業，當知名為精進菩薩安住精進波羅蜜多。

If a bodhisattva mahāsattva, looking at work done over half a year, perceives it as a long time, know that this is called a lazy bodhisattva. If a bodhisattva mahāsattva, looking at work done over half a year, considers it like work done in a single day, know that this is called a vigorous bodhisattva abiding in vīryapāramitā.

「若菩薩摩訶薩觀經一年所作事業生長久想，當知名為懈怠菩薩。若菩薩摩訶薩觀經一年所作事業，謂如一日所作事業，當知名為精進菩薩安住精進波羅蜜多。

If a bodhisattva mahāsattva, looking at work done over one year, perceives it as a long time, know that this is called a lazy bodhisattva. If a bodhisattva mahāsattva, looking at work done over one year, considers it like work done in a single day, know that this is called a vigorous bodhisattva abiding in vīryapāramitā.

「若菩薩摩訶薩觀經半劫所作事業生長久想，當知名為懈怠菩薩。若菩薩摩訶薩觀經半劫所作事業，謂如一日所作事業，當知名為精進菩薩安住精進波羅蜜多。

If a bodhisattva mahāsattva, looking at work done over half a kalpa, perceives it as a long time, know that this is called a lazy bodhisattva. If a bodhisattva mahāsattva, looking at work done over half a kalpa, considers it like work done in a single day, know that this is called a vigorous bodhisattva abiding in vīryapāramitā.

「若菩薩摩訶薩觀經一劫所作事業生長久想，當知名為懈怠菩薩。若菩薩摩訶薩觀經一劫所作事業，謂如一日所作事業，當知名為精進菩薩安住精進波羅蜜多。

If a bodhisattva mahāsattva, looking at work done over one kalpa, perceives it as a long time, know that this is called a lazy bodhisattva. If a bodhisattva mahāsattva, looking at work done over one kalpa, considers it like work done in a single day, know that this is called a vigorous bodhisattva abiding in vīryapāramitā."

「又，滿慈子！諸菩薩摩訶薩修菩提行，不應思惟劫數多少，謂我經於爾所劫數，當證無上正等菩提。

"Furthermore, Pūrṇa! Bodhisattva mahāsattvas practicing the path to enlightenment should not contemplate the number of kalpas, thinking: 'After this many kalpas, I shall attain supreme perfect enlightenment.'

「若菩薩摩訶薩思惟劫數而作分限，精勤勇猛修菩提行，求證無上正等菩提，當知名為懈怠菩薩。若菩薩摩訶薩作是思惟：『設經無量無邊大劫，精進勇猛修菩提行，方證無上正等菩提，我定不應心生退屈，勤求無上正等菩提。』當知名為精進菩薩安住精進波羅蜜多，修行精進波羅蜜多，令速圓滿遠離生死，疾能證得一切智智，與諸有情作大饒益。

If a bodhisattva mahāsattva contemplates the number of kalpas and sets a limit, even while diligently and vigorously practicing the path to enlightenment and seeking to attain supreme perfect enlightenment, know that this is called a lazy bodhisattva. If a bodhisattva mahāsattva thinks: 'Even if it takes immeasurable and boundless great kalpas of vigorous and diligent practice of the path to enlightenment to attain supreme perfect enlightenment, I definitely should not become discouraged in my diligent pursuit of supreme perfect enlightenment.' Know that this is called a vigorous bodhisattva abiding in vīryapāramitā, practicing vīryapāramitā, causing swift perfection and freedom from saṃsāra, quickly attaining the wisdom of all aspects, and creating great benefit for all sentient beings.

「若菩薩摩訶薩思惟劫數而作分限，雖極勇猛，常勤修學布施、淨戒、安忍、精進、靜慮、般若波羅蜜多，而亦名為懈怠菩薩。若菩薩摩訶薩作是思惟：『設經無量無邊大劫，最極勇猛，常勤修學布施、淨戒、安忍、精進、靜慮、般若波羅蜜多乃得圓滿，方證無上正等菩提，我定不應心生退屈。』當知名為精進菩薩安住精進波羅蜜多，疾能證得一切智智。

If a bodhisattva mahāsattva contemplates the number of kalpas and sets a limit, even while extremely vigorously and constantly diligently cultivating giving, moral discipline, patience, vigor, concentration, and wisdom, this is also called a lazy bodhisattva. If a bodhisattva mahāsattva thinks: 'Even if it takes immeasurable and boundless great kalpas of the most extreme vigor, constantly and diligently cultivating giving, moral discipline, patience, vigor, concentration, and wisdom to achieve perfection and then attain supreme perfect enlightenment, I definitely should not become discouraged.' Know that this is called a vigorous bodhisattva abiding in vīryapāramitā, who can quickly attain the wisdom of all aspects."

「若菩薩摩訶薩思惟劫數而作分限，雖極勇猛，常勤修學內空、外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空智，而亦名為懈怠菩薩。若菩薩摩訶薩作是思惟：『設經無量無邊大劫，最極勇猛，常勤修學內空乃至無性自性空智乃得圓滿，方證無上正等菩提，我定不應心生退屈。』當知名為精進菩薩安住精進波羅蜜多，疾能證得一切智智。

"If a bodhisattva mahāsattva contemplates the number of kalpas and sets a limit, even while extremely vigorously and constantly diligently cultivating the wisdom of inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, boundless emptiness, dispersed emptiness, unchangeable emptiness, emptiness of inherent nature, emptiness of self-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of unobtainability, emptiness of non-existence, emptiness of self-nature, and emptiness of non-existent self-nature, this is also called a lazy bodhisattva. If a bodhisattva mahāsattva thinks: 'Even if it takes immeasurable and boundless great kalpas of the most extreme vigor, constantly and diligently cultivating from inner emptiness up to the wisdom of emptiness of non-existent self-nature to achieve perfection and then attain supreme perfect enlightenment, I definitely should not become discouraged.' Know that this is called a vigorous bodhisattva abiding in vīryapāramitā, who can quickly attain the wisdom of all aspects.

「若菩薩摩訶薩思惟劫數而作分限，雖極勇猛，常勤修學諸法真如、法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界智，而亦名為懈怠菩薩。若菩薩摩訶薩作是思惟：『設經無量無邊大劫，最極勇猛，常勤修學諸法真如乃至不思議界智乃得圓滿，方證無上正等菩提，我定不應心生退屈。』當知名為精進菩薩安住精進波羅蜜多，疾能證得一切智智。

If a bodhisattva mahāsattva contemplates the number of kalpas and sets a limit, even while extremely vigorously and constantly diligently cultivating the wisdom of the true suchness of dharmas, the dharma realm, the dharma nature, non-falsity, immutability, equality, separation from arising, the certainty of dharmas, the abiding of dharmas, ultimate reality, the realm of space, and the inconceivable realm, this is also called a lazy bodhisattva. If a bodhisattva mahāsattva thinks: 'Even if it takes immeasurable and boundless great kalpas of the most extreme vigor, constantly and diligently cultivating from the true suchness of dharmas up to the wisdom of the inconceivable realm to achieve perfection and then attain supreme perfect enlightenment, I definitely should not become discouraged.' Know that this is called a vigorous bodhisattva abiding in vīryapāramitā, who can quickly attain the wisdom of all aspects.

「若菩薩摩訶薩思惟劫數而作分限，雖極勇猛，常勤修學無明緣行，行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死智，而亦名為懈怠菩薩。若菩薩摩訶薩作是思惟：『設經無量無邊大劫，最極勇猛，常勤修學無明緣行乃至生緣老死智乃得圓滿，方證無上正等菩提，我定不應心生退屈。』當知名為精進菩薩安住精進波羅蜜多，疾能證得一切智智。

If a bodhisattva mahāsattva contemplates the number of kalpas and sets a limit, even while extremely vigorously and constantly diligently cultivating the wisdom that ignorance conditions formations, formations condition consciousness, consciousness conditions name-and-form, name-and-form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, and birth conditions aging and death, this is also called a lazy bodhisattva. If a bodhisattva mahāsattva thinks: 'Even if it takes immeasurable and boundless great kalpas of the most extreme vigor, constantly and diligently cultivating from the wisdom that ignorance conditions formations up to the wisdom that birth conditions aging and death to achieve perfection and then attain supreme perfect enlightenment, I definitely should not become discouraged.' Know that this is called a vigorous bodhisattva abiding in vīryapāramitā, who can quickly attain the wisdom of all aspects."

「若菩薩摩訶薩思惟劫數而作分限，雖極勇猛，常勤修學無明滅故行滅，行滅故識滅，識滅故名色滅，名色滅故六處滅，六處滅故觸滅，觸滅故受滅，受滅故愛滅，愛滅故取滅，取滅故有滅，有滅故生滅，生滅故老死滅智，而亦名為懈怠菩薩。若菩薩摩訶薩作是思惟：『設經無量無邊大劫，最極勇猛，常勤修學無明滅故行滅乃至生滅故老死滅智乃得圓滿，方證無上正等菩提，我定不應心生退屈。』當知名為精進菩薩安住精進波羅蜜多，疾能證得一切智智。

"If a bodhisattva mahāsattva contemplates the number of kalpas and sets a limit, even while extremely vigorously and constantly diligently cultivating the wisdom that with the cessation of ignorance comes the cessation of formations, with the cessation of formations comes the cessation of consciousness, with the cessation of consciousness comes the cessation of name-and-form, with the cessation of name-and-form comes the cessation of the six sense bases, with the cessation of the six sense bases comes the cessation of contact, with the cessation of contact comes the cessation of feeling, with the cessation of feeling comes the cessation of craving, with the cessation of craving comes the cessation of grasping, with the cessation of grasping comes the cessation of becoming, with the cessation of becoming comes the cessation of birth, and with the cessation of birth comes the cessation of aging and death, this is also called a lazy bodhisattva. If a bodhisattva mahāsattva thinks: 'Even if it takes immeasurable and boundless great kalpas of the most extreme vigor, constantly and diligently cultivating from the wisdom that with the cessation of ignorance comes the cessation of formations up to the wisdom that with the cessation of birth comes the cessation of aging and death to achieve perfection and then attain supreme perfect enlightenment, I definitely should not become discouraged.' Know that this is called a vigorous bodhisattva abiding in vīryapāramitā, who can quickly attain the wisdom of all aspects.

「若菩薩摩訶薩思惟劫數而作分限，雖極勇猛，常勤修學若苦、若無常、若空、若無我苦聖諦智，若因、若集、若生、若緣集聖諦智，若滅、若靜、若妙、若離滅聖諦智，若道、若如、若行、若出道聖諦智，而亦名為懈怠菩薩。若菩薩摩訶薩作是思惟：『設經無量無邊大劫，最極勇猛，常勤修學若苦、若無常、若空、若無我苦聖諦智，乃至若道、若如、若行、若出道聖諦智乃得圓滿，方證無上正等菩提，我定不應心生退屈。』當知名為精進菩薩安住精進波羅蜜多，疾能證得一切智智。

If a bodhisattva mahāsattva contemplates the number of kalpas and sets a limit, even while extremely vigorously and constantly diligently cultivating the wisdom of the noble truth of suffering—whether as suffering, impermanence, emptiness, or non-self; the wisdom of the noble truth of origin—whether as cause, accumulation, arising, or condition; the wisdom of the noble truth of cessation—whether as cessation, peace, excellence, or separation; and the wisdom of the noble truth of the path—whether as path, suchness, practice, or liberation, this is also called a lazy bodhisattva. If a bodhisattva mahāsattva thinks: 'Even if it takes immeasurable and boundless great kalpas of the most extreme vigor, constantly and diligently cultivating from the wisdom of the noble truth of suffering—whether as suffering, impermanence, emptiness, or non-self, up to the wisdom of the noble truth of the path—whether as path, suchness, practice, or liberation to achieve perfection and then attain supreme perfect enlightenment, I definitely should not become discouraged.' Know that this is called a vigorous bodhisattva abiding in vīryapāramitā, who can quickly attain the wisdom of all aspects.

「若菩薩摩訶薩思惟劫數而作分限，雖極勇猛，常勤修學四靜慮、四無量、四無色定，而亦名為懈怠菩薩。若菩薩摩訶薩作是思惟：『設經無量無邊大劫，最極勇猛，常勤修學四靜慮、四無量、四無色定乃得圓滿，方證無上正等菩提，我定不應心生退屈。』當知名為精進菩薩安住精進波羅蜜多，疾能證得一切智智。

If a bodhisattva mahāsattva contemplates the number of kalpas and sets a limit, even while extremely vigorously and constantly diligently cultivating the four meditative concentrations, the four immeasurables, and the four formless absorptions, this is also called a lazy bodhisattva. If a bodhisattva mahāsattva thinks: 'Even if it takes immeasurable and boundless great kalpas of the most extreme vigor, constantly and diligently cultivating the four meditative concentrations, the four immeasurables, and the four formless absorptions to achieve perfection and then attain supreme perfect enlightenment, I definitely should not become discouraged.' Know that this is called a vigorous bodhisattva abiding in vīryapāramitā, who can quickly attain the wisdom of all aspects."

「若菩薩摩訶薩思惟劫數而作分限，雖極勇猛，常勤修學四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支，而亦名為懈怠菩薩。若菩薩摩訶薩作是思惟：『設經無量無邊大劫，最極勇猛，常勤修學四念住乃至八聖道支乃得圓滿，方證無上正等菩提，我定不應心生退屈。』當知名為精進菩薩安住精進波羅蜜多，疾能證得一切智智。

"If a bodhisattva mahāsattva contemplates the number of kalpas and sets a limit, even while extremely vigorously and constantly diligently cultivating the four foundations of mindfulness, the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the eight branches of the noble path, this is also called a lazy bodhisattva. If a bodhisattva mahāsattva thinks: 'Even if it takes immeasurable and boundless great kalpas of the most extreme vigor, constantly and diligently cultivating from the four foundations of mindfulness up to the eight branches of the noble path to achieve perfection and then attain supreme perfect enlightenment, I definitely should not become discouraged.' Know that this is called a vigorous bodhisattva abiding in vīryapāramitā, who can quickly attain the wisdom of all aspects.

「若菩薩摩訶薩思惟劫數而作分限，雖極勇猛，常勤修學三解脫門，而亦名為懈怠菩薩。若菩薩摩訶薩作是思惟：『設經無量無邊大劫，最極勇猛，常勤修學三解脫門乃得圓滿，方證無上正等菩提，我定不應心生退屈。』當知名為精進菩薩安住精進波羅蜜多，疾能證得一切智智。

If a bodhisattva mahāsattva contemplates the number of kalpas and sets a limit, even while extremely vigorously and constantly diligently cultivating the three gates of liberation, this is also called a lazy bodhisattva. If a bodhisattva mahāsattva thinks: 'Even if it takes immeasurable and boundless great kalpas of the most extreme vigor, constantly and diligently cultivating the three gates of liberation to achieve perfection and then attain supreme perfect enlightenment, I definitely should not become discouraged.' Know that this is called a vigorous bodhisattva abiding in vīryapāramitā, who can quickly attain the wisdom of all aspects.

「若菩薩摩訶薩思惟劫數而作分限，雖極勇猛，常勤修學八解脫、八勝處、九次第定、十遍處，而亦名為懈怠菩薩。若菩薩摩訶薩作是思惟：『設經無量無邊大劫，最極勇猛，常勤修學八解脫乃至十遍處乃得圓滿，方證無上正等菩提，我定不應心生退屈。』當知名為精進菩薩安住精進波羅蜜多，疾能證得一切智智。

If a bodhisattva mahāsattva contemplates the number of kalpas and sets a limit, even while extremely vigorously and constantly diligently cultivating the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, this is also called a lazy bodhisattva. If a bodhisattva mahāsattva thinks: 'Even if it takes immeasurable and boundless great kalpas of the most extreme vigor, constantly and diligently cultivating from the eight liberations up to the ten spheres of totality to achieve perfection and then attain supreme perfect enlightenment, I definitely should not become discouraged.' Know that this is called a vigorous bodhisattva abiding in vīryapāramitā, who can quickly attain the wisdom of all aspects."

「若菩薩摩訶薩思惟劫數而作分限，雖極勇猛，常勤修學陀羅尼門、三摩地門，而亦名為懈怠菩薩。若菩薩摩訶薩作是思惟：『設經無量無邊大劫，最極勇猛，常勤修學陀羅尼門、三摩地門乃得圓滿，方證無上正等菩提，我定不應心生退屈。』當知名為精進菩薩安住精進波羅蜜多，疾能證得一切智智。

"If a bodhisattva mahāsattva contemplates the number of kalpas and sets a limit, even while extremely vigorously and constantly diligently cultivating the dhāraṇī gates and samādhi gates, this is also called a lazy bodhisattva. If a bodhisattva mahāsattva thinks: 'Even if it takes immeasurable and boundless great kalpas of the most extreme vigor, constantly and diligently cultivating the dhāraṇī gates and samādhi gates to achieve perfection and then attain supreme perfect enlightenment, I definitely should not become discouraged.' Know that this is called a vigorous bodhisattva abiding in vīryapāramitā, who can quickly attain the wisdom of all aspects.

「若菩薩摩訶薩思惟劫數而作分限，雖極勇猛，常勤修學諸菩薩地及諸地智，而亦名為懈怠菩薩。若菩薩摩訶薩作是思惟：『設經無量無邊大劫，最極勇猛，常勤修學諸菩薩地及諸地智乃得圓滿，方證無上正等菩提，我定不應心生退屈。』當知名為精進菩薩安住精進波羅蜜多，疾能證得一切智智。

If a bodhisattva mahāsattva contemplates the number of kalpas and sets a limit, even while extremely vigorously and constantly diligently cultivating all the bodhisattva stages and the wisdom of all stages, this is also called a lazy bodhisattva. If a bodhisattva mahāsattva thinks: 'Even if it takes immeasurable and boundless great kalpas of the most extreme vigor, constantly and diligently cultivating all the bodhisattva stages and the wisdom of all stages to achieve perfection and then attain supreme perfect enlightenment, I definitely should not become discouraged.' Know that this is called a vigorous bodhisattva abiding in vīryapāramitā, who can quickly attain the wisdom of all aspects.

「若菩薩摩訶薩思惟劫數而作分限，雖極勇猛，常勤修學清淨五眼、六勝神通，而亦名為懈怠菩薩。若菩薩摩訶薩作是思惟：『設經無量無邊大劫，最極精進，常勤修學清淨五眼、六勝神通乃得圓滿，方證無上正等菩提，我定不應心生退屈。』當知名為精進菩薩安住精進波羅蜜多，疾能證得一切智智。

If a bodhisattva mahāsattva contemplates the number of kalpas and sets a limit, even while extremely vigorously and constantly diligently cultivating the five pure eyes and the six supreme supernatural powers, this is also called a lazy bodhisattva. If a bodhisattva mahāsattva thinks: 'Even if it takes immeasurable and boundless great kalpas of the most extreme vigor, constantly and diligently cultivating the five pure eyes and the six supreme supernatural powers to achieve perfection and then attain supreme perfect enlightenment, I definitely should not become discouraged.' Know that this is called a vigorous bodhisattva abiding in vīryapāramitā, who can quickly attain the wisdom of all aspects."

「若菩薩摩訶薩思惟劫數而作分限，雖極勇猛，常勤修學如來十力、四無所畏、四無礙解，而亦名為懈怠菩薩。若菩薩摩訶薩作是思惟：『設經無量無邊大劫，最極勇猛，常勤修學如來十力、四無所畏、四無礙解乃得圓滿，方證無上正等菩提，我定不應心生退屈。』當知名為精進菩薩安住精進波羅蜜多，疾能證得一切智智。

"If a bodhisattva mahāsattva contemplates the number of kalpas and sets a limit, even while extremely vigorously and constantly diligently cultivating the ten powers of the Tathāgata, the four fearlessnesses, and the four unhindered analytical knowledges, this is also called a lazy bodhisattva. If a bodhisattva mahāsattva thinks: 'Even if it takes immeasurable and boundless great kalpas of the most extreme vigor, constantly and diligently cultivating the ten powers of the Tathāgata, the four fearlessnesses, and the four unhindered analytical knowledges to achieve perfection and then attain supreme perfect enlightenment, I definitely should not become discouraged.' Know that this is called a vigorous bodhisattva abiding in vīryapāramitā, who can quickly attain the wisdom of all aspects.

「若菩薩摩訶薩思惟劫數而作分限，雖極勇猛，常勤修學大慈、大悲、大喜、大捨、十八佛不共法，而亦名為懈怠菩薩。若菩薩摩訶薩作是思惟：『設經無量無邊大劫，最極勇猛，常勤修學大慈、大悲、大喜、大捨、十八佛不共法乃得圓滿，方證無上正等菩提，我定不應心生退屈。』當知名為精進菩薩安住精進波羅蜜多，疾能證得一切智智。

If a bodhisattva mahāsattva contemplates the number of kalpas and sets a limit, even while extremely vigorously and constantly diligently cultivating great loving-kindness, great compassion, great joy, great equanimity, and the eighteen exclusive dharmas of the Buddha, this is also called a lazy bodhisattva. If a bodhisattva mahāsattva thinks: 'Even if it takes immeasurable and boundless great kalpas of the most extreme vigor, constantly and diligently cultivating great loving-kindness, great compassion, great joy, great equanimity, and the eighteen exclusive dharmas of the Buddha to achieve perfection and then attain supreme perfect enlightenment, I definitely should not become discouraged.' Know that this is called a vigorous bodhisattva abiding in vīryapāramitā, who can quickly attain the wisdom of all aspects.

「若菩薩摩訶薩思惟劫數而作分限，雖極勇猛，常勤修學無忘失法、恒住捨性，而亦名為懈怠菩薩。若菩薩摩訶薩作是思惟：『設經無量無邊大劫，最極勇猛，常勤修學無忘失法、恒住捨性乃得圓滿，方證無上正等菩提，我定不應心生退屈。』當知名為精進菩薩安住精進波羅蜜多，疾能證得一切智智。

If a bodhisattva mahāsattva contemplates the number of kalpas and sets a limit, even while extremely vigorously and constantly diligently cultivating the dharma of non-forgetfulness and the nature of constant equanimity, this is also called a lazy bodhisattva. If a bodhisattva mahāsattva thinks: 'Even if it takes immeasurable and boundless great kalpas of the most extreme vigor, constantly and diligently cultivating the dharma of non-forgetfulness and the nature of constant equanimity to achieve perfection and then attain supreme perfect enlightenment, I definitely should not become discouraged.' Know that this is called a vigorous bodhisattva abiding in vīryapāramitā, who can quickly attain the wisdom of all aspects."

「若菩薩摩訶薩思惟劫數而作分限，雖極勇猛，常勤修學一切智、道相智、一切相智，而亦名為懈怠菩薩。若菩薩摩訶薩作是思惟：『設經無量無邊大劫，最極勇猛，常勤修學一切智、道相智、一切相智乃得圓滿，方證無上正等菩提，我定不應心生退屈。』當知名為精進菩薩安住精進波羅蜜多，疾能證得一切智智。

"If a bodhisattva mahāsattva contemplates the number of kalpas and sets a limit, even while extremely vigorously and constantly diligently cultivating the knowledge of all aspects, the knowledge of the paths, and the knowledge of all modes, this is also called a lazy bodhisattva. If a bodhisattva mahāsattva thinks: 'Even if it takes immeasurable and boundless great kalpas of the most extreme vigor, constantly and diligently cultivating the knowledge of all aspects, the knowledge of the paths, and the knowledge of all modes to achieve perfection and then attain supreme perfect enlightenment, I definitely should not become discouraged.' Know that this is called a vigorous bodhisattva abiding in vīryapāramitā, who can quickly attain the wisdom of all aspects.

「若菩薩摩訶薩思惟劫數而作分限，雖極勇猛，常勤修學一切菩薩摩訶薩行，而亦名為懈怠菩薩。若菩薩摩訶薩作是思惟：『設經無量無邊大劫，最極勇猛，常勤修學一切菩薩摩訶薩行乃得圓滿，方證無上正等菩提，我亦不應心生退屈。』當知名為精進菩薩安住精進波羅蜜多，疾能證得一切智智。

If a bodhisattva mahāsattva contemplates the number of kalpas and sets a limit, even while extremely vigorously and constantly diligently cultivating all the practices of bodhisattva mahāsattvas, this is also called a lazy bodhisattva. If a bodhisattva mahāsattva thinks: 'Even if it takes immeasurable and boundless great kalpas of the most extreme vigor, constantly and diligently cultivating all the practices of bodhisattva mahāsattvas to achieve perfection and then attain supreme perfect enlightenment, I also should not become discouraged.' Know that this is called a vigorous bodhisattva abiding in vīryapāramitā, who can quickly attain the wisdom of all aspects."

「又，滿慈子！若菩薩摩訶薩有勸請言：『汝當為我一日析破妙高山王。』若反問言：『山王何量？汝遣我析為幾分耶？』當知名為懈怠菩薩。若作是念：『妙高山王隨量大小，我能一日為汝析破，量同芥子或如極微。』雖經多時乃能析破，而彼意謂如彈指頃，當知名為精進菩薩。

"Furthermore, Pūrṇa! If a bodhisattva mahāsattva is asked: 'Please break apart Mount Sumeru for me in one day,' and they respond by asking: 'How large is the mountain? Into how many pieces do you want me to break it?' know that this is called a lazy bodhisattva. If they think: 'Whatever the size of Mount Sumeru, I can break it apart for you in one day, reducing it to the size of a mustard seed or to the smallest particle.' Even though it might actually take a long time to break it apart, in their mind they consider it like the snap of a finger. Know that this is called a vigorous bodhisattva.

「若菩薩摩訶薩作是思惟：『假使殑伽沙數大劫為一晝夜，積此晝夜復成大劫，設經如是無量大劫修菩薩行，乃證無上正等菩提。我於此中心尚無退，況無是事而不勤求！』當知名為精進菩薩。

If a bodhisattva mahāsattva thinks: 'Even if a day and night were as long as a great kalpa multiplied by as many kalpas as there are grains of sand in the Ganges River, and these days and nights accumulated to form great kalpas, and it takes such immeasurable great kalpas of practicing the bodhisattva path to attain supreme perfect enlightenment—even then my mind would not retreat, how much less would I not diligently seek it when this is not the case!' Know that this is called a vigorous bodhisattva.

「若菩薩摩訶薩聞說如是精進相時，歡喜踊躍心無怯懼，當知名為精進菩薩。若菩薩摩訶薩聞說如是精進相時，其心退沒深生恐怖，當知名為懈怠菩薩，不能疾得一切智智。

If a bodhisattva mahāsattva, upon hearing about these characteristics of vigor, becomes joyful and elated without any fear, know that this is called a vigorous bodhisattva. If a bodhisattva mahāsattva, upon hearing about these characteristics of vigor, becomes discouraged and deeply fearful, know that this is called a lazy bodhisattva, who cannot quickly attain the wisdom of all aspects.

「若菩薩摩訶薩聞說精進波羅蜜多，作是思惟：『何時成就如是難證殊勝功德？』當知名為懈怠菩薩。若菩薩摩訶薩聞說精進波羅蜜多，作是思惟：『如是功德我皆具有，我定應修令至彼岸。』當知名為精進菩薩。

If a bodhisattva mahāsattva, upon hearing about vīryapāramitā, thinks: 'When will I accomplish such difficult and excellent merit?' know that this is called a lazy bodhisattva. If a bodhisattva mahāsattva, upon hearing about vīryapāramitā, thinks: 'I already possess all these qualities; I definitely should cultivate them to reach perfection.' Know that this is called a vigorous bodhisattva."

「若菩薩摩訶薩有來乞手、或足、或頭，便作是念：『我若施彼，便為無手、無足、無頭。』當知名為懈怠菩薩。若菩薩摩訶薩有來乞手、或足、或頭，便作是念：『我捨與彼，當得天、人、阿素洛等無上微妙手、足及頭。』當知名為精進菩薩。

"If a bodhisattva mahāsattva, when someone comes to beg for their hand, foot, or head, thinks: 'If I give these to them, I will be without a hand, foot, or head,' know that this is called a lazy bodhisattva. If a bodhisattva mahāsattva, when someone comes to beg for their hand, foot, or head, thinks: 'By giving these to them, I shall obtain the supreme and wonderful hands, feet, and head of devas, humans, asuras, and others,' know that this is called a vigorous bodhisattva.

「若菩薩摩訶薩有乞眼、耳，便作是念：『我施與之便無眼、耳。』當知名為懈怠菩薩。若菩薩摩訶薩有乞眼、耳，便作是念：『我施與彼，當得天、人、阿素洛等無上眼、耳猶如勝智。』當知名為精進菩薩，遠離二乘近一切智。

If a bodhisattva mahāsattva, when someone begs for their eyes or ears, thinks: 'If I give these to them, I will be without eyes or ears,' know that this is called a lazy bodhisattva. If a bodhisattva mahāsattva, when someone begs for their eyes or ears, thinks: 'By giving these to them, I shall obtain the supreme eyes and ears like excellent wisdom of devas, humans, asuras, and others,' know that this is called a vigorous bodhisattva, far from the two vehicles and close to omniscience.

「若菩薩摩訶薩有乞身分種種支節，便作是念：『我若施彼，便闕身分種種支節。』當知名為懈怠菩薩。若菩薩摩訶薩有乞身分種種支節，便作是念：『我若施彼，當得天、人、阿素洛等無上佛法、一切智法身分支節。』當知名為精進菩薩。

If a bodhisattva mahāsattva, when someone begs for various parts and limbs of their body, thinks: 'If I give these to them, I will be lacking various parts and limbs of my body,' know that this is called a lazy bodhisattva. If a bodhisattva mahāsattva, when someone begs for various parts and limbs of their body, thinks: 'If I give these to them, I shall obtain the supreme parts and limbs of the Buddha-dharma and the dharma of omniscience of devas, humans, asuras, and others,' know that this is called a vigorous bodhisattva.

「若菩薩摩訶薩諸乞者來種種求索，便作是念：『乞者甚多，如何皆令意願滿足。』當知名為懈怠菩薩。若菩薩摩訶薩諸乞者來種種求索，便作是念：『此未為多，假使殑伽沙數世界諸有情類，於一日中俱至我所種種求索，我當方便求覔珍財，普施與之皆令滿足，況今爾許而不能施！』當知名為精進菩薩。

If a bodhisattva mahāsattva, when various beggars come with all kinds of requests, thinks: 'There are so many beggars; how can I fulfill the wishes of all of them?' know that this is called a lazy bodhisattva. If a bodhisattva mahāsattva, when various beggars come with all kinds of requests, thinks: 'This is not yet many. Even if sentient beings from as many worlds as there are grains of sand in the Ganges all came to me in a single day with various requests, I would devise means to seek precious wealth and give to them all, satisfying everyone—how much more so with just this many!' know that this is called a vigorous bodhisattva."

「所以者何？諸菩薩摩訶薩為欲引顯無量佛法、一切智法，非以有量精進布施可能引顯無量佛法、一切智法，要被無量精進布施廣大甲冑，乃能引顯無量佛法、一切智法。譬如有人欲度大海，要先備辦多踰繕那、多百踰繕那、多千踰繕那、多百千踰繕那種種資糧，然後能度。如是菩薩摩訶薩眾，欲證無上正等菩提，要經無量百千俱胝那庾多劫修集資糧，然後乃證。若菩薩摩訶薩作是思惟：『我當有量有邊大劫求證無上正等菩提。』當知名為懈怠菩薩。若菩薩摩訶薩作是思惟：『我當無量無邊大劫求證無上正等菩提。』當知名為精進菩薩。」

"Why is this so? Because bodhisattva mahāsattvas, wishing to reveal innumerable Buddha dharmas and the dharma of omniscience, cannot reveal innumerable Buddha dharmas and the dharma of omniscience through limited vigor and giving. They must don the vast armor of immeasurable vigor and giving in order to reveal innumerable Buddha dharmas and the dharma of omniscience. It is like someone wishing to cross the great ocean—they must first prepare various provisions for many yojanas, many hundreds of yojanas, many thousands of yojanas, or many hundreds of thousands of yojanas, and only then can they cross. Similarly, the assembly of bodhisattva mahāsattvas, wishing to attain supreme perfect enlightenment, must spend immeasurable hundreds of thousands of koṭis of nayutas of kalpas accumulating provisions, and only then can they attain it. If a bodhisattva mahāsattva thinks: 'I shall seek supreme perfect enlightenment for a limited and finite number of great kalpas,' know that this is called a lazy bodhisattva. If a bodhisattva mahāsattva thinks: 'I shall seek supreme perfect enlightenment for immeasurable and boundless great kalpas,' know that this is called a vigorous bodhisattva."

爾時，滿慈子白佛言：「世尊！諸菩薩摩訶薩如是精進豈名為難？」

At that time, Pūrṇa Maitrāyaṇīputra said to the Buddha: "World-Honored One! Is such vigor of bodhisattva mahāsattvas considered difficult?"

世尊告言：「汝謂菩薩摩訶薩眾如是精進非為難耶？」

The World-Honored One replied: "Do you think that such vigor of bodhisattva mahāsattvas is not difficult?"

滿慈子言：「諸菩薩摩訶薩如是精進我謂非難。所以者何？佛說諸法皆如幻事，樂受、苦受及助受法既如幻事，菩薩已能通達如是諸法實性，精進何難？」

Pūrṇa Maitrāyaṇīputra said: "I think that such vigor of bodhisattva mahāsattvas is not difficult. Why? Because the Buddha has said that all dharmas are like illusions. Since pleasant feelings, painful feelings, and the dharmas that assist feelings are like illusions, and bodhisattvas have already penetrated the true nature of such dharmas, how can vigor be difficult?"

爾時，世尊告滿慈子：「當知菩薩摩訶薩眾雖知諸法皆如幻事，而能發起身心精進，安住精進波羅蜜多，求大菩提常無萎歇，由此菩薩摩訶薩眾如是精進最極為難。」

"At that time, the World-Honored One told Pūrṇa Maitrāyaṇīputra, 'Know that although bodhisattva mahāsattvas understand that all dharmas are like illusions, they can still generate physical and mental vigor, abide in vīryapāramitā, and constantly seek great enlightenment without weariness. Because of this, such vigor of bodhisattva mahāsattvas is extremely difficult.'

時，滿慈子便白佛言：「甚奇！世尊！希有！善逝！善說菩薩摩訶薩眾精進甚難。當知菩薩摩訶薩眾能為難事，雖知諸法都無所有，而求無上正等菩提，欲為無邊諸有情類說能永斷無智正法。然諸無智實無所有，亦無實法能令無智取之為我及為我所，亦無有情能作是念：『此是真實我及我所。』如是無智緣合故生而實無生，緣離故滅而實無滅。

Then Pūrṇa Maitrāyaṇīputra said to the Buddha: 'How wonderful, World-Honored One! How rare, Well-Gone One! You have well explained that the vigor of bodhisattva mahāsattvas is extremely difficult. Know that bodhisattva mahāsattvas are able to do difficult things: though they know all dharmas are ultimately non-existent, they still seek supreme perfect enlightenment, wishing to teach the correct dharma that permanently eliminates ignorance for boundless sentient beings. Yet all ignorance is truly non-existent, and there is no real dharma that can cause ignorance to grasp at "self" and "mine," nor is there any sentient being who can think: "This is truly my self and what belongs to me." Such ignorance arises due to conditions coming together, yet truly does not arise; it ceases due to conditions dispersing, yet truly does not cease.

「若菩薩摩訶薩雖如是知而心無退，是菩薩摩訶薩安住精進波羅蜜多，當知名為精進菩薩。若菩薩摩訶薩作如是念：『諸法皆空，我今何為發起精進波羅蜜多？』當知名為懈怠菩薩。若菩薩摩訶薩作如是念：『以一切法畢竟空故，我求無上正等菩提，覺諸法空為有情說，令脫五趣生死眾苦。』當知名為精進菩薩。

If a bodhisattva mahāsattva knows this and yet does not retreat in mind, this bodhisattva mahāsattva abides in the perfection of vigor and should be known as a vigorous bodhisattva. If a bodhisattva mahāsattva thinks: "All dharmas are empty, so why should I generate the perfection of vigor?" know that this is called a lazy bodhisattva. If a bodhisattva mahāsattva thinks: "Because all dharmas are ultimately empty, I seek supreme perfect enlightenment to realize the emptiness of all dharmas and teach it to sentient beings, freeing them from the many sufferings of birth and death in the five destinies," know that this is called a vigorous bodhisattva.

「若菩薩摩訶薩作如是念：『生死無際，我豈能令皆得滅度？』當知名為懈怠菩薩。若菩薩摩訶薩作如是念：『生死無始而容有終，我寧不能皆令滅度。假使精進求大菩提，如無始來所經劫數，然後乃證，我尚應求，況當不經爾所劫數！』復作是念：『若諸菩薩愛樂修習一切智智相應作意，如發心頃，已度晝夜、半月、一月、時、年、雙等不覺不知；若諸菩薩愛樂修習布施、淨戒、安忍、精進、靜慮、般若波羅蜜多，令心清淨都不作意，覺爾所時已度晝夜、半月、一月、時、年、雙等，是故菩提求甚易得，不應怖畏精進長時。』當知名為精進菩薩。

If a bodhisattva mahāsattva thinks: "Saṃsāra is endless; how could I possibly cause all beings to attain liberation?" know that this is called a lazy bodhisattva. If a bodhisattva mahāsattva thinks: "Though saṃsāra has no beginning, it can have an end; how could I not be able to liberate all beings? Even if I must practice vigor seeking great enlightenment for as many kalpas as have passed since beginningless time before attaining it, I should still seek it—how much more so if it doesn't take that many kalpas!" and further thinks: "When bodhisattvas lovingly practice mindfulness in accordance with the wisdom of all aspects, in the space of a thought, they have already passed through days and nights, half-months, months, seasons, years, and pairs of years without realizing or knowing it; when bodhisattvas lovingly practice giving, moral discipline, patience, vigor, concentration, and wisdom to purify their minds without focusing on time, they realize that days and nights, half-months, months, seasons, years, and pairs of years have already passed, so therefore enlightenment is quite easy to attain, and one should not fear the long time of practicing vigor," know that this is called a vigorous bodhisattva."

「譬如長者求多珍財，晝夜精勤思惟方便，常作是念：『我於何時多獲珍財遂本所願。』由斯無暇求諸飲食。如是菩薩摩訶薩眾，欲令六種波羅蜜多心得清淨，精勤修習一切智智相應作意，如發心頃，已度晝夜、半月、一月、時、年、雙等，常作是念：『何時當得一切智寶饒益有情？』」

"It is like a wealthy person seeking many precious treasures, diligently contemplating methods day and night, always thinking: 'When will I obtain many precious treasures to fulfill my original wish?' Because of this, they have no leisure to seek food and drink. Similarly, the assembly of bodhisattva mahāsattvas, wishing to purify their minds in the six perfections, diligently cultivate mindfulness in accordance with the wisdom of all aspects, and in the space of a thought, they have already passed through days and nights, half-months, months, seasons, years, and pairs of years, always thinking: 'When shall I obtain the jewel of omniscience to benefit sentient beings?'"

時，滿慈子便白佛言：「諸菩薩眾能被如是大精進甲，勤求無上佛功德寶饒益有情，實如世尊常所宣說，一切菩薩能為難事。」

Then Pūrṇa Maitrāyaṇīputra said to the Buddha: "The assembly of bodhisattvas can don such great armor of vigor, diligently seeking the jewel of the Buddha's unsurpassed merits to benefit sentient beings. It is truly as the World-Honored One has always proclaimed: all bodhisattvas can perform difficult tasks."

爾時，佛告滿慈子言：「我觀世間天、人等眾，無有成就希有功德如諸菩薩摩訶薩眾，唯除如來、應、正等覺。」

At that time, the Buddha told Pūrṇa Maitrāyaṇīputra: "Looking at the assemblies of devas, humans, and others in the world, I see none who have accomplished rare merits like the assembly of bodhisattva mahāsattvas, except for the Tathāgata, the Worthy One, the Perfectly Enlightened One."

時，滿慈子便從座起，偏覆左肩，右膝著地，合掌恭敬作如是言：「東南西北四維上下無邊世界，住菩薩乘諸有情類，未發無上菩提心者，願速發心；已發無上菩提心者，願永不退；若於無上正等菩提已不退者，願速圓滿一切智智。」

Then Pūrṇa Maitrāyaṇīputra rose from his seat, draped his robe over his left shoulder, knelt on his right knee, joined his palms respectfully, and said: "In the boundless worlds of the east, south, west, north, the four intermediate directions, above, and below, may those sentient beings who abide in the bodhisattva vehicle but have not yet generated the aspiration for supreme enlightenment quickly generate it; may those who have already generated the aspiration for supreme enlightenment never regress; and may those who are already irreversible from supreme perfect enlightenment quickly perfect the wisdom of all aspects."

爾時，佛告滿慈子言：「汝觀何義，願諸菩薩速當圓滿一切智智？」

"At that time, the Buddha asked Pūrṇa Maitrāyaṇīputra: 'What meaning do you observe in wishing that all bodhisattvas quickly perfect the wisdom of all aspects?'

滿慈子言：「若無菩薩則無諸佛出現世間，若無諸佛出現世間則無菩薩及聲聞眾。要有菩薩修菩薩行，乃有諸佛出現世間；以有諸佛出現世間，便有菩薩及聲聞眾。譬如大樹由有根莖便有枝葉，由有枝葉便有花果，由有花果復生大樹。如是世間由有菩薩，便有諸佛出現世間；由有諸佛出現世間，便有菩薩及聲聞眾；由有菩薩修菩薩行，復有如來、應、正等覺出現世間作大饒益。」

Pūrṇa Maitrāyaṇīputra said: 'If there were no bodhisattvas, there would be no Buddhas appearing in the world. If there were no Buddhas appearing in the world, there would be no bodhisattvas and śrāvaka assemblies. It is necessary to have bodhisattvas practicing the bodhisattva path for there to be Buddhas appearing in the world; because there are Buddhas appearing in the world, there are bodhisattvas and śrāvaka assemblies. It is like a great tree—because it has roots and trunk, it has branches and leaves; because it has branches and leaves, it has flowers and fruits; because it has flowers and fruits, great trees are again produced. Similarly, in the world, because there are bodhisattvas, there are Buddhas appearing in the world; because there are Buddhas appearing in the world, there are bodhisattvas and śrāvaka assemblies; because there are bodhisattvas practicing the bodhisattva path, there are again Tathāgatas, Worthy Ones, Perfectly Enlightened Ones appearing in the world creating great benefit.'

爾時，佛讚滿慈子言：「善哉！善哉！如汝所說。」

At that time, the Buddha praised Pūrṇa Maitrāyaṇīputra, saying: 'Excellent! Excellent! It is as you have said.'

爾時，佛告阿難陀言：「汝應受持諸菩薩眾被精進甲所修精進波羅蜜多，勿令忘失！」

At that time, the Buddha told Ānanda: 'You should uphold vīryapāramitā practiced by the assembly of bodhisattvas who don the armor of vigor, and not let it be forgotten!'

阿難陀曰：「唯然！世尊！我已受持諸菩薩眾被精進甲所修精進波羅蜜多，必不忘失！」

Ānanda said: 'Yes, World-Honored One! I have already upheld vīryapāramitā practiced by the assembly of bodhisattvas who don the armor of vigor, and will never forget it!'

時，薄伽梵說是經已，具壽滿慈子、具壽舍利子、具壽阿難陀，及餘聲聞、諸菩薩眾，并餘一切天、龍、藥叉、阿素洛等，聞佛所說皆大歡喜、信受奉行。

Then, when the Bhagavat had finished speaking this sūtra, the Venerable Pūrṇa Maitrāyaṇīputra, the Venerable Śāriputra, the Venerable Ānanda, and the remaining śrāvakas, the assembly of bodhisattvas, along with all the devas, nāgas, yakṣas, asuras, and others, having heard what the Buddha said, all greatly rejoiced, believed, accepted, and practiced accordingly."

大般若波羅蜜多經卷第五百九十