The Perfection of Diligence
精進波羅蜜多
Chapter 1
第一章
4.1Thus did I hear at one time. The Blessed One was staying in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park, along with a great saṅgha of 1,250 monks. At that time Venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed One, when bodhisattva great beings strive to awaken to unsurpassed and perfect buddhahood, how should they practice the perfection of diligence?”
4.1我是這樣聽說的：那時薄伽梵住在舍衛城，在給孤獨園的祇樹林中，與一千二百五十位比丘組成的大僧團一起。當時滿慈子尊者對薄伽梵說：「薄伽梵，當菩薩摩訶薩們為了證得無上正等覺而精進時，他們應該如何修習精進波羅蜜多呢？」
4.2The Blessed One said to Venerable Pūrṇa Maitrāyaṇīputra, [F.59.b] “Pūrṇa, bodhisattva great beings who wish to awaken to unsurpassed and perfect buddhahood should first enter this vehicle and arouse the mind of awakening. To arouse the mind of awakening they should think, ‘I shall devote this body and mind of mine to the welfare and needs of others. I will fulfill the dreams of all beings, just like a servant who fetches water.’ Such a servant thinks, ‘I shall forfeit my own independence, without sitting around or resting. If I should wish to leave this house to go to the market, I will only do so with the permission of my master and my lady. Even when it is time for meals and drinks, I shall postpone them if I am called for. I will remain under my Lord’s command.’ Pūrṇa, in the same way bodhisattva great beings who wish to awaken to unsurpassed and perfect buddhahood should engender the mind of awakening, thinking, ‘I am not the master of my own body. Instead, I will use it to benefit others with their work and needs.’ Pūrṇa, in this way bodhisattva great beings should avoid straying from the perfection of diligence. In this way they should practice the perfection of diligence.
4.2薄伽梵對滿慈子尊者說：「富樓那，菩薩摩訶薩若想要證得無上正等覺，應當先進入此乘並發起菩提心。為了發起菩提心，應當這樣思考：『我要將自己的身心奉獻給眾生的福利和需求。我將滿足一切眾生的願望，就如同一位僕人去打水一樣。』這樣的僕人會想：『我要放棄自己的獨立性，不能閒坐或休息。如果我想要離開這個家去集市，我也只能徵得我的主人和主人之妻的許可才能去。即使到了進食和飲水的時候，如果我被召喚，我也會延後進食。我將完全聽從我的主人的命令。』富樓那，菩薩摩訶薩若想要證得無上正等覺也應當同樣地發起菩提心，思考著：『我不是自己身體的主人。反之，我要用它來幫助眾生的工作和需求。』富樓那，菩薩摩訶薩就這樣應當避免偏離精進波羅蜜多。就這樣他們應當修習精進波羅蜜多。」
4.3“Pūrṇa, as an analogy, when someone owns a precious horse and takes it riding, the precious horse will protect the rider, thinking, ‘I will do my best to avoid shaking or injuring any part of the rider’s body.’ Forsaking its own independence, the horse will think, ‘I must strive to avoid any missteps that could harm the rider.’ Pūrṇa, in the same way, when bodhisattvas wish to focus on the perfection of diligence they should think, ‘I will not be governed by selfish thoughts. Instead, I will focus on other beings [F.60.a] and people to ensure that no harm befalls them.’ Such are the qualities that bodhisattva great beings possess. Pūrṇa, in that way, bodhisattvas should protect others and assist them, because it is by assisting and protecting others that they uphold the perfection of diligence.
4.3「富樓那，比如說，當有人擁有一匹珍貴的馬，騎著它去騎乘時，這匹珍貴的馬會保護騎士，心想：『我會盡力避免搖晃或傷害騎士身體的任何部分。』放棄自己的獨立性，這匹馬會想：『我必須努力避免任何可能傷害騎士的失誤。』富樓那，同樣地，當菩薩想要專注於精進波羅蜜多時，應該這樣想：『我不會被自私的思想所主宰。反而，我將專注於其他眾生和人類，確保他們不會遭受任何傷害。』這就是菩薩摩訶薩所具有的品質。富樓那，就這樣，菩薩應該保護他人並幫助他人，因為正是通過幫助和保護他人，他們才能守持精進波羅蜜多。」
4.4“When bodhisattvas have become nonregressing from the state of omniscience, that is the perfection of diligence of bodhisattva great beings. It is also the perfection of diligence of the bodhisattvas when bodhisattvas apply themselves to prolonged circling in saṃsāra, while pondering, ‘How can I purify this buddha realm?’ It is also the perfection of diligence of the bodhisattvas when bodhisattva great beings—whether they are held back in this trichiliocosm by one, two, or three births, or whether they are bodhisattvas who have newly entered this vehicle—say, ‘May you awaken to unsurpassed and perfect buddhahood first! Then I will awaken later.’ It is also the perfection of diligence of the bodhisattvas when bodhisattvas who see a beggar, without turning away or getting distracted, think, ‘This person is helping me attain omniscience.’ It is also the perfection of diligence of the bodhisattva great beings when bodhisattvas, who wish to help another person, think, ‘To make this person happy, I will be glad to roast in hell for an eon, or even longer.’ [F.60.b]
4.4「菩薩已經對一切智不退轉，這是菩薩摩訶薩的精進波羅蜜多。菩薩在輪迴中長期流轉，思維『我如何才能清淨這個佛剎？』，這也是菩薩的精進波羅蜜多。菩薩摩訶薩——無論是在這個三千大千世界中還要經歷一生、二生或三生才能證果的菩薩，或者是剛才進入大乘的菩薩——都說『願你先證得無上正等覺！我稍後再證得。』這也是菩薩的精進波羅蜜多。菩薩看到乞丐，沒有轉身迴避或分散注意力，而是思維『這個人正在幫助我證得一切智』，這也是菩薩的精進波羅蜜多。菩薩摩訶薩想幫助另一個人，思維『為了使這個人快樂，我很樂意在地獄中烙烤一劫，甚至更久』，這也是菩薩摩訶薩的精進波羅蜜多。」
4.5“Bodhisattvas should think, ‘Even if a normal day were to last for an entire eon and there were as many eons consisting of days that long as there are grains of sand in the Ganges, may I be burned in the great hells for that long, so that those who live in the hells may be free instead!’ If such could be achieved thereby, bodhisattvas would take such an oath. If they do so, that is also the perfection of diligence of the bodhisattvas. However, if they should become discouraged and lose optimism, they would be lazy bodhisattvas. If they should equalize their minds with others’ minds, they would be bodhisattva great beings who practice diligence. Lazy bodhisattvas are those who travel to the end of the world and, upon arrival, think, ‘It took me a long time to arrive here.’ Should they, however, think, ‘I arrived here quickly,’ they would be practicing diligence. That is also the perfection of diligence of the bodhisattva great beings.
4.5「菩薩應當這樣思惟：『即使普通的一天延長為整個劫那麼長，而且有如恆河沙粒數量那樣多個如此漫長的劫，我願意為了那麼長的時間在大地獄中被燒燙，好讓地獄中的眾生能夠得到解脫！』如果藉由這樣做能夠達到這個目標，菩薩就會發下這樣的誓願。如果他們這樣做，那也是菩薩的精進波羅蜜多。然而，如果他們變得氣餒、喪失信心，他們就是懶惰的菩薩。如果他們能夠將自己的心與他人的心調和一致，他們就是修行精進的菩薩摩訶薩。懶惰的菩薩是那些旅行到世界的盡頭，到達後心想：『我花了很長的時間才到達這裡。』但如果他們心想『我快速地到達了這裡』，他們就是在修行精進。這也是菩薩摩訶薩的精進波羅蜜多。」
4.6“Lazy bodhisattvas are those who, while traveling during the day to pay their respects to a stūpa or to the saṅgha, think, ‘Oh my, this day is so long and passes so slowly!’ On the other hand, bodhisattva great beings who practice diligence will think, ‘This day is passing as quickly as a finger snap.’ Such people are persistently practicing the perfection of diligence. Moreover, not only should they view an entire year’s work as a single day’s work, they should also complete an entire year’s work in a single day. They should even consider more than an eon’s work to be achievable in just a single day, and carry it out. They should regard an eon as merely a day. [F.61.a] If they cannot consider an eon’s work to be doable in a single day and regard it as such, those are lazy bodhisattvas. However, if they are able to adopt that perspective, those bodhisattva great beings are practicing diligence.
4.6「懶惰的菩薩是那些在白天行走去禮敬塔或僧團時，心想『唉呀，這一天是如此漫長，過得是那麼緩慢！』的人。另一方面，實踐精進的菩薩摩訶薩會心想『這一天像彈指一樣快速地過去』。這樣的人在不斷地實踐精進波羅蜜多。而且，他們不僅應當把整年的工作看作一天的工作，還應當在一天之內完成整年的工作。他們應當甚至把超過一劫的工作視為在一天內可以完成的，並將其付諸實行。他們應當把一劫視為只不過是一天。如果他們不能把一劫的工作視為在一天內可以完成的，並以這樣的方式看待它，那麼這些是懶惰的菩薩。然而，如果他們能夠採納這種觀點，那麼這些菩薩摩訶薩就是在實踐精進。」
4.7“Bodhisattvas who are working for the sake of awakening should not put a limit on the number of eons this may take by saying, ‘Due to my clairvoyance, I can say that I will awaken to unsurpassed and perfect buddhahood after such and such many eons.’ If they proclaim such a fixed number of eons, those are lazy bodhisattvas. Instead of that, they should rather think, ‘Even if takes me a limitless number of eons to awaken to unsurpassed and perfect buddhahood, I will never turn my back on saṃsāra.’ That would make them bodhisattva great beings who are practicing diligence. Such bodhisattva great beings are practicing the perfection of diligence. They are genuinely engaged in the perfection of diligence. They are near to omniscience and are distancing themselves from cyclic existence.
4.7「為了菩提而努力的菩薩不應該限定需要多少劫，說『憑藉我的宿命智，我可以說我將在若干劫之後證得無上正等覺』。如果他們宣稱這樣固定的劫數，那就是懶惰的菩薩。相反地，他們應該這樣想：『即使證得無上正等覺需要無限無盡的劫，我也絕不會背離輪迴。』這樣才是精進修行的菩薩摩訶薩。這樣的菩薩摩訶薩就是在修行精進波羅蜜多。他們是真正修行精進波羅蜜多的。他們已經接近一切智，正在遠離輪迴。」
4.8“Suppose someone told a bodhisattva, ‘You have just one day to dig through Mount Meru, the king of mountains.’ If any bodhisattva were then to inquire about the size of the mountain, that would be a lazy bodhisattva. Rather, even if they were only able to make a dent the size of a mustard seed in Mount Meru, the king of mountains, they should think to themselves, ‘My job of digging through Mount Meru, the king of mountains, is as good as done. This single day is passing as quickly as a finger snap.’ If they can adopt such an attitude, those bodhisattva great beings are practicing diligence. Likewise, suppose a day lasted as many eons as there are grains of sand in the Ganges. And suppose that one would need limitless eons of such days [F.61.b] to awaken to unsurpassed and perfect buddhahood. If bodhisattva great beings then were to look at the attainment of perfect awakening as if it were basically already attained, they would be practicing diligence.
4.8「假設有人告訴菩薩說：『你只有一天的時間來挖通須彌山，眾山之王。』如果菩薩因此而詢問這座山的大小，那就是懶惰的菩薩。相反地，即使他們只能在須彌山、眾山之王上留下芥子粒大小的痕跡，也應該這樣想：『我挖通須彌山、眾山之王的任務基本上已經完成了。這一天正在迅速地流逝，就像一指彈的時間一樣快。』如果他們能夠採取這樣的態度，那些菩薩摩訶薩就是在修習精進。同樣地，假設一天的時間長度等同於恆河沙粒數量那麼多的劫。再假設需要無限多個這樣的日子才能覺悟到無上正等覺。如果菩薩摩訶薩能夠把證得完全菩提看作是基本上已經獲得的，他們就是在修習精進。」
4.9“If bodhisattvas should become discouraged or worried when the practice of diligence is praised, then those are lazy bodhisattvas and they will not be entering the field of omniscience. When the perfection of diligence is praised, lazy bodhisattvas will think to themselves, ‘When will I ever have such qualities?’ On the other hand, bodhisattvas who are practicing diligence will recognize, ‘I already have these qualities! I just need to perfect my qualities of diligence.’ Lazy bodhisattvas will think, ‘If I oblige someone who is asking for my hands, feet, or head, I will no longer have any hands, feet, or head.’ However, bodhisattvas who practice diligence will tell themselves, ‘If I give away my hands, feet, or head, I shall take rebirth as a god, human, or asura with extraordinary hands, feet, and head,’ and then act accordingly. Lazy bodhisattvas are those who, when asked to give away their eyes, think to themselves, ‘If I give away my eyes, I will no longer have any eyes.’ However, bodhisattva great beings who practice diligence will think, ‘If I give away my eyes, I shall take rebirth as a god, human, or asura with extraordinary eyes, [F.62.a] as well as the peerless eye of wisdom.’ In this way, they will distance themselves from the levels of the hearers and the solitary buddhas and approach the state of omniscience.
4.9「如果菩薩在精進波羅蜜多受到讚揚時感到氣餒或擔憂，那麼這些是懶惰的菩薩，他們不會進入一切智的領域。當精進波羅蜜多受到讚揚時，懶惰的菩薩會想：『我何時才能擁有這樣的品質？』另一方面，修習精進的菩薩會認識到：『我已經具有這些品質！我只需要完善我的精進品質。』懶惰的菩薩會想：『如果我滿足要求我的雙手、雙足或頭顱的人，我將不再擁有任何雙手、雙足或頭顱。』然而，修習精進的菩薩會對自己說：『如果我捨去我的雙手、雙足或頭顱，我將以天人、人類或阿修羅身再生，具有非凡的雙手、雙足和頭顱，』然後據此行動。懶惰的菩薩是那些在被要求捨去眼睛時想著：『如果我捨去我的眼睛，我將不再擁有任何眼睛。』然而，修習精進的菩薩摩訶薩會想：『如果我捨去我的眼睛，我將以天人、人類或阿修羅身再生，具有非凡的眼睛，以及無上的智慧之眼。』如此，他們將遠離聲聞和獨覺的層次，而趨向一切智的境界。」
4.10“Lazy bodhisattvas are those who, when asked to give away their various body parts, think to themselves, ‘If I give away my body parts, I will no longer have any.’ However, when bodhisattvas who are practicing diligence give away their body parts, they will tell themselves, ‘I shall take rebirth as a god, human, or asura in possession of perfect limbs. Moreover, I shall also receive the qualities of a buddha.’ Thinking like that, they will also act accordingly. Lazy bodhisattvas are those who, when approached by beggars, think, ‘There are so many beggars around me; how could I possibly give them what they ask for? Who could possibly satisfy them all?’ On the other hand, bodhisattva great beings who are practicing diligence will reason and think, ‘There are not too many beggars here. Even if all the beggars in as many worlds as there are grains of sand in the Ganges were to arrive here on the same day, that would still not be too many.’ In this way their insight will increase and they will think, ‘There are not so many here. I would be happy if there were more,’ and thinking in this way, they would act accordingly. Why is this? Because bodhisattvas have to accomplish the boundless qualities of a buddha. If they limit their diligence and generosity, they will not be able to obtain the boundless qualities of a buddha. On the contrary, it is by forming a boundless resolve [F.62.b] that bodhisattvas become able to obtain the boundless qualities of a buddha. As an analogy, if a man intends to cross the great ocean, he must equip himself with a resolve that lasts for thousands of miles. Likewise, if bodhisattvas wish to awaken to unsurpassed and perfect buddhahood, they must prepare themselves with a resolve that lasts for limitless billions of eons. Lazy bodhisattvas are those who think, ‘Within one countless eon I will awaken to unsurpassed and perfect buddhahood.’ On the other hand, bodhisattva who are practicing diligence will think, ‘After boundless eons I will awaken to unsurpassed and perfect buddhahood.’ Such bodhisattvas have formed a great resolve.”
4.10「懶惰的菩薩是那些被要求施捨身體各部分時，心裡想著『如果我施捨了我的身體部分，我就不再擁有任何東西』的菩薩。然而，正在修習精進的菩薩施捨他們的身體部分時，會這樣告訴自己：『我將以神、人或阿修羅的身份再生，擁有完美的四肢。而且，我還將獲得佛陀的品質。』持著這樣的念頭，他們也會付諸行動。懶惰的菩薩是那些被乞丐接近時，會想『周圍有那麼多乞丐，我怎麼可能給他們所要求的東西？誰能滿足他們所有人？』的菩薩。另一方面，正在修習精進的菩薩摩訶薩會這樣思考和想像：『這裡的乞丐並不太多。即使恆河沙數世界中所有的乞丐都在同一天來到這裡，那仍然不算太多。』這樣他們的慧就會增長，他們會想到『這裡的乞丐並不是那麼多。如果有更多的乞丐，我會很高興』，懷著這樣的想法，他們會付諸行動。為什麼是這樣呢？因為菩薩必須成就佛陀無邊的品質。如果他們限制自己的精進和布施，就無法獲得佛陀無邊的品質。相反地，正是通過發起無邊的誓願，菩薩才能夠獲得佛陀無邊的品質。作為一個比喻，如果一個人打算渡過大海，他必須為自己準備持續數千里的誓願。同樣地，如果菩薩希望證得無上正等覺，他們必須為自己準備持續無限劫數的誓願。懶惰的菩薩是那些想著『在一個無數劫之內我將證得無上正等覺』的菩薩。另一方面，正在修習精進的菩薩會想『經過無邊的劫數之後我將證得無上正等覺』。這樣的菩薩已經發起了偉大的誓願。」
4.11Venerable Pūrṇa Maitrāyaṇīputra asked the Blessed One, “Blessed One, do bodhisattvas undergo hardships?”
4.11滿慈子尊者問薄伽梵說：「薄伽梵，菩薩是否要經歷艱辛苦難？」
The Blessed One asked in return, “Pūrṇa, what do you think? Do bodhisattvas undergo any hardships?”
薄伽梵反問道：「富樓那，你認為怎樣？菩薩會遭受任何艱難困苦嗎？」
4.12Venerable Pūrṇa replied, “No, Blessed One, bodhisattvas experience no hardships, because all phenomena are illusory, as you, Blessed One, have said. Thus, all phenomena that involve feelings of pleasure or pain are merely illusory phenomena.”
4.12滿慈子尊者回答說：「薄伽梵，菩薩不經歷任何辛苦，因為如您所說，一切諸法都是幻化的。因此，一切涉及樂受或苦受的諸法都只是幻化現象而已。」
4.13The Blessed One said, “Pūrṇa, in this way, one should understand that bodhisattva great beings do undergo hardships. They are delighted by illusory phenomena and avoid mental and physical laziness. This form of delight is also the bodhisattva great beings’ perfection of diligence.” [F.63.a]
4.13薄伽梵說：「富樓那，應當如此理解，菩薩摩訶薩確實經歷艱辛苦難。他們為幻化的諸法所喜悅，並避免身心的懈怠。這種喜悅也是菩薩摩訶薩的精進波羅蜜多。」
4.14Venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed One, this understanding of how bodhisattva great beings undergo hardships is amazing! Blessed One, you have explained it so well! When someone awakens to unsurpassed and perfect buddhahood, they teach the Dharma in order to eradicate the ignorance of limitless and countless beings. However, that ignorance does not actually belong to anyone. ‘I’ and ‘mine’ are merely conceptualizations made by beings who cling to a personal self, due to their own ignorance. This ignorance emerges in dependent origination; it is not created by anyone. It arises when its causes come together, and when the causes are no longer present, it will cease once again. And since phenomena naturally come to an end by themselves, no one can terminate them.”
4.14滿慈子尊者對薄伽梵說：「薄伽梵，菩薩摩訶薩經歷苦難的這種理解真是太殊勝了！薄伽梵，您解釋得非常好！當有人覺悟無上正等覺時，他們為了消除無量無數眾生的無明而宣說法。然而，那種無明實際上並不屬於任何人。『我』和『我的』不過是執著於自我的眾生由於自身的無明而做出的概念化。這種無明因緣起而生起，並非由誰創造。當它的成因匯聚時便產生，當成因不再存在時，它就會再次消滅。由於諸法本身會自然圓滿，所以沒有人能夠終止它們。」
4.15The Blessed One said, “If bodhisattva great beings can reflect in this manner and apply it accordingly without changing their minds, then that is the perfection of diligence of bodhisattvas. As such, these are bodhisattvas who practice diligence. However, lazy bodhisattvas think, ‘If these phenomena are empty, my practice of diligence will lose its power.’ On the other hand, the perfection of diligence of bodhisattva great beings is to think, ‘It is because these phenomena are empty that I am able to awaken to unsurpassed and perfect buddhahood by means of emptiness. Why is that? Because all beings within the five types of existence are bound by emptiness, which prevents them from passing beyond saṃsāra. However, when I awaken to unsurpassed and perfect buddhahood, I will teach the Dharma to these beings within the five types of existence, so that they can be freed from saṃsāra. [F.63.b] I will teach them extensively.’
4.15薄伽梵說：「如果菩薩摩訶薩能夠如此思考和實踐，而心意不變，這就是菩薩的精進波羅蜜多。這樣的才是修行精進的菩薩。然而，懶惰的菩薩認為：『如果這些諸法是空的，我的精進修行將失去力量。』另一方面，菩薩摩訶薩的精進波羅蜜多是這樣思考的：『正是因為這些諸法是空的，我才能夠通過空而覺悟無上正等覺。為什麼呢？因為五趣中的一切眾生都被空所束縛，使他們無法超越輪迴。然而，當我覺悟無上正等覺時，我將為五趣中的這些眾生開示法，使他們能夠脫離輪迴。我將廣泛地為他們開示。』」
4.16“Lazy bodhisattvas will think, ‘If saṃsāra has neither beginning nor end, how could anyone be circling there? This leaves me no joy, so I will pass into nirvāṇa.’ Rather than that, they should think, ‘As long as I take rebirth and circle in saṃsāra, for that long others will also transition and circle in saṃsāra. So I will have to continue taking rebirth and circling in saṃsāra. However, while they will not awaken to unsurpassed and perfect buddhahood, I will awaken to unsurpassed and perfect buddhahood.’ They may also think, ‘Actions follow after intentions. Even the sun appears through a mere wish.’ Those who think in this way will come to possess the state of omniscience and not even notice or realize the passing of the seasons, years, months, or fortnights. As they purify their minds by means of the perfections of generosity, discipline, patience, diligence, concentration, and insight, they do not notice or realize the passing of the seasons, years, months, or fortnights. As an analogy, when a merchant obtains a jewel worth many hundreds of thousands of coins, he will forget all about his domestic chores, his finances, as well as any meetings he may have. If there is any chance that he can obtain that jewel worth so many hundreds of thousands of coins, he will even forget to eat. Likewise, [F.64.a] as bodhisattvas purify their minds by means of the perfections, they have no concern for the passing of the seasons, years, months, or fortnights. Instead, they will only think, ‘When will I attain the jewel of omniscience?’ ”
4.16「懶惰的菩薩會這樣想：『如果輪迴既無開始也無終結，那麼誰會在那裡輪轉呢？這讓我沒有喜悅，所以我應該進入涅槃。』但他們應該這樣想：『只要我還在輪迴中再生和輪轉，其他眾生也會在輪迴中轉變和輪轉。所以我必須繼續在輪迴中再生和輪轉。然而，他們不會覺悟無上正等覺，而我會覺悟無上正等覺。』他們也可能這樣想：『業行跟隨於意願之後。即使太陽也會通過單純的願望而顯現。』那些這樣思考的人將會獲得一切智的境界，甚至不會注意到或意識到季節、年歲、月份或兩週時間的流逝。當他們通過布施、戒、忍辱、精進、禪定和慧的波羅蜜多來淨化心意時，他們不會注意到或意識到季節、年歲、月份或兩週時間的流逝。舉個比喻，當商人得到一件價值數十萬金幣的寶珠時，他會忘記所有的家務、財務以及任何他可能有的會議。如果有任何機會他能得到那件價值數十萬金幣的寶珠，他甚至會忘記進食。同樣地，菩薩們通過波羅蜜多來淨化心意時，他們不關心季節、年歲、月份或兩週時間的流逝。相反，他們只會思考：『我何時才能獲得一切智的寶珠？』」
4.17Venerable Pūrṇa said, “Blessed One, if bodhisattvas wish to proclaim all these qualities, they must have a strong armor of diligence.”
4.17尊者富樓那說：「薄伽梵，如果菩薩希望宣說所有這些功德，他們必須具備堅強的精進波羅蜜多的鎧甲。」
4.18The Blessed One said, “Pūrṇa, that is correct. Bodhisattva great beings who proclaim all these qualities have a strong armor of diligence. Pūrṇa, within the world of gods, humans, and asuras, I do not see anyone who possesses these qualities of a bodhisattva or anyone in whom such qualities are present, apart from the Thus-Gone One.”
4.18薄伽梵說：「富樓那，你說得沒錯。菩薩摩訶薩宣說這一切功德的人，具有精進的堅強鎧甲。富樓那，在天、人、阿修羅的世界中，我看不到任何人具有菩薩的這些功德，或者說具有這些功德的人，除了如來之外。」
4.19Venerable Pūrṇa Maitrāyaṇīputra rose up from his seat, draped his shawl over one shoulder, and knelt on his right knee. With his palms together he bowed toward the Blessed One, and supplicated, “Blessed One, in all of the boundless worlds in the eastern direction, may all bodhisattva great beings who have newly entered this vehicle reach the state of nonregression! And may all non-returning bodhisattva great beings swiftly perfect the state of omniscience! Likewise, in the south, west, north, below, above, and in all the intermediate directions, may all bodhisattva great beings who have newly entered this vehicle reach the state of nonregression! And may all nonreturning bodhisattva great beings swiftly perfect the state of omniscience!”
4.19滿慈子尊者從座位上起身，將披肩搭在一個肩膀上，跪在右膝。雙手合十向薄伽梵敬禮，並懇請說：「薄伽梵，在東方一切無邊的世界中，願所有新近進入此乘的菩薩摩訶薩都達到不退轉的境界！願所有已不退轉的菩薩摩訶薩迅速成就一切智的境界！同樣地，在南方、西方、北方、下方、上方以及所有中間方向，願所有新近進入此乘的菩薩摩訶薩都達到不退轉的境界！願所有已不退轉的菩薩摩訶薩迅速成就一切智的境界！」
4.20The Blessed One said to Venerable Pūrṇa Maitrāyaṇīputra, [F.64.b] “Pūrṇa, it is because you understand the implications that you say, ‘May those bodhisattvas swiftly perfect the state of omniscience.’ ”
4.20薄伽梵對滿慈子尊者說：「富樓那，正是因為你領悟了其中的含義，所以你才說『願那些菩薩迅速圓滿一切智的境界』。」
4.21Venerable Pūrṇa said, “Honorable Blessed One, if there were no bodhisattvas, no buddhas would appear in the world. And if no buddhas appear, there can be no saṅgha of the Blessed One’s hearers, nor can there be any bodhisattvas. Blessed One, therefore, if there are bodhisattva activities, the buddhas will appear in the world. If buddhas appear, the saṅgha of the Blessed One’s hearers can also appear, as can the bodhisattvas. Blessed One, as an analogy, a tree that has a trunk with sap running through it can grow flowers, and from those flowers fruits can appear. From those fruits other tall trees can grow. Blessed One, likewise, when a buddha is present, there can also be activities of the hearers and the bodhisattvas. From them the thus-gone, worthy, perfect buddhas will also appear.”
4.21滿慈子尊者說：「薄伽梵，如果沒有菩薩，就不會有佛陀出現在世間。如果沒有佛陀出現，就不能有薄伽梵的聲聞僧團，也不能有菩薩。薄伽梵，因此，如果有菩薩的活動，佛陀就會出現在世間。如果佛陀出現，薄伽梵的聲聞僧團也就能出現，菩薩也能出現。薄伽梵，打個比喻，一棵樹有著充滿生命力的樹幹，就能長出花朵，從這些花朵能結出果實。從這些果實能長出其他高大的樹木。薄伽梵，同樣地，當有佛陀出現時，也就能有聲聞和菩薩的活動。從他們將會出現如來、應供、正遍覺的佛陀。」
4.22At this point the Blessed One praised Venerable Pūrṇa Maitrāyaṇīputra’s comments: “Pūrṇa, excellent, excellent!” He then said to Venerable Ānanda, “Ānanda, please remember and understand the perfection of diligence, which is for those bodhisattva great beings who wear a great armor of diligence.”
4.22薄伽梵於此讚歎滿慈子尊者的言論說：「富樓那，善哉，善哉！」隨後對阿難陀尊者說：「阿難，請你記住並理解精進波羅蜜多，這是為那些穿著精進大鎧甲的菩薩摩訶薩準備的。」
4.23When the Blessed One had spoken, Venerable Pūrṇa Maitrāyaṇīputra, Venerable Śāradvatīputra, Venerable Ānanda, the entire retinue, and the world, including its gods, humans, asuras, and gandharvas, [F.65.a] rejoiced and praised what the Blessed One had said.
4.23薄伽梵說完之後，滿慈子尊者、舍利弗尊者、阿難陀尊者、整個眷屬，以及包括天神、人類、阿修羅、乾闥婆在內的世間，都為薄伽梵所說的法而歡喜讚歎。
4.24This concludes “The Perfection of Diligence.”[B6]
4.24（結尾）