At that time, Manjushri Bodhisattva asked Diligence Leader Bodhisattva, “Disciple of the Buddha, given that the Buddhas’ teaching is one teaching, why is it that when beings see and hear it, they do not all sever the bonds of afflictions and free themselves? Why is it that, although there is no distinction in their form skandhas, feeling skandhas, cognition skandhas, formations skandhas, and consciousness skandhas—throughout the desire, form, and formless realms—nor in their ignorance, greed, and passion, yet some derive benefit from the Buddhas’ teaching, while others do not?”
Then Diligence Leader Bodhisattva answered in verse.
Disciple of the Buddha, listen well,
And I will now answer truthfully.
Why is it some soon gain liberation,
While others have trouble getting free?
In seeking to expel and eliminate
Limitless past evil deeds,
One must in the Buddhadharma be,
Courageous and constantly vigorous.
Suppose there were only a tiny flame;
Wet sticks would cause it to quickly die out.
Within the Dharma taught by the Buddhas,
So, too, is it for one who is lax.
Or, suppose to make fire, one rubbed wood together,
But stopped to rest before it was produced.
The potential for fire with the stopping would die.
So, too, is it for one who is lax.
Or, if one held a crystal under the sun,
But failed to use tinder to catch the reflection.
Consequently no fire could be obtained.
So, too, is it for one who is lax.
Or, suppose out in the bright sunshine,
A young child shut his eyes,
And then asked absurdly, “Why can’t I see?”
So, too, is it for one who is lax.
Or, suppose one without hands or feet,
Wished to use a blade of grass
To pierce and break the great earth asunder.
So, too, is it for one who is lax.
Or, suppose one used the tip of a hair,
To dip out water from the ocean,
Wishing to render it completely dry.
So, too, is it for one who is lax.
Or, suppose the kalpic fire ignited,
And one hoped to put it out with a little water.
Within the Dharma taught by the Buddhas,
So, too, is it for one who is lax.
Or, as when someone gazes into space,
And physically does not move,
Yet says that he can soar through the air.
So, too, is it for one who is lax.
At that time, Manjushri Bodhisattva asked Dharma Leader Bodhisattva, “Disciple of the Buddha, as the Buddha has said, any sentient being who receives and upholds the Proper Dharma, can be rid of all affliction. Why, then, is it that some receive and uphold the Proper Dharma, but still fail to sever themselves from them? Instead, they succumb to greed, hatred, delusion, arrogance, covering, indignation, animosity, jealousy, stinginess, deceit, and obsequiousness. Compelled by the intensity of such afflictions, they have no thought to separate from them. How is it that one can receive and uphold the Dharma and still within the activity of one’s mind, give rise to all those afflictions?”
Then Dharma Leader Bodhisattva answered in verse.
Disciple of the Buddha, listen well
To the true meaning of that which you ask.
But not merely by means of much learning,
May one enter the Thus Come One’s Dharma.
As a person floating on water,
Who, for fear of drowning, dies of thirst,
So is one who does not practice the Dharma,
But only amasses much learning.
As one who prepares a lavish feast,
Is hungry himself and yet does not eat,
So is one who does not practice the Dharma,
But only amasses much learning.
As one who is skilled at dispensing medicine,
But is unable to cure his own illness,
So is one who does not practice the Dharma,
But only amasses much learning.
As one who counts others’ riches,
But himself owns not half a cent,
So is one who does not practice the Dharma,
But only amasses much learning.
As someone born in a king’s palace
Nonetheless suffers from hunger and cold,
So is one who does not practice the Dharma,
But only amasses much learning.
As a deaf musician
Delights others with what he cannot hear
So is one who does not practice the Dharma,
But only amasses much learning.
As someone blind who paints pictures,
Cannot see what he depicts for others,
So is one who does not practice the Dharma,
But only amasses much learning.
As a master pilot of a ship
Still ends up dying in the sea,
So is one who does not practice the Dharma,
But only amasses much learning.
As someone who stands at a crossroads
Vastly proclaims a host of good deeds,
But possesses no true virtue himself:
So is one who does not practice.
At that time, Manjushri Bodhisattva asked Wisdom Leader Bodhisattva, “Disciple of the Buddha, given that within the Buddhadharma wisdom is foremost, why then does the Thus Come One, for the sake of sentient beings, sometimes praise giving, sometimes praise upholding precepts, sometimes praise patience, sometimes praise vigor, sometimes praise dhyana-samadhi, and sometimes praise wisdom? Why did he sometimes praise kindness, compassion, joy, and giving? And why is there never anyone who, by means of only one single dharma, gains transcendence and realizes anuttara-samyaksambodhi?”
Then Wisdom Leader Bodhisattva answered in verse.
Disciple of the Buddha, how rare you are!
You know what is on sentient beings’ minds.
As to the principle of which the Humane One asks,
Listen well as I now explain.
In ages past and times to come,
As well as in the present, no guiding master
Speaks only a single dharma
To help beings attain the spiritual Path.
The Buddha knows sentient beings’ minds
Are uniquely different in nature.
Based on what they need to be saved,
He speaks Dharma for them accordingly.
To those who are stingy, he praises giving.
To those who transgress rules, he praises morality.
To those with much anger, he praises tolerance.
To those who like to be lazy, he praises vigor.
To the scattered, he praises dhyana concentration.
To the foolish, he praises wisdom.
To the inhumane, he praises sympathetic kindness.
To the angry and malicious, he praises great compassion.
To the sorrowful, he praises sympathetic joy.
To the crooked-minded he praises renunciation.
One should cultivate successively in this way,
Gradually perfecting all the Buddhas’ Dharmas.
As one first must set the foundation,
In order to build a palace,
So, too, giving and precepts are
Basic for all Bodhisattva practices.
As a city wall is built
In order to protect the populace,
So, too, do patience and vigor
Guard and protect all Bodhisattvas.
As a great and powerful king,
Is honored by the entire country,
So, too, samadhi and wisdom are
What all Bodhisattvas rely on.
Just as a wheel-turning king
Can bestow happiness upon his subjects,
So, too, the Four Unlimited Aspects of Mind
Can bring joy to all Bodhisattvas.
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