3. Plan de Gestión del Proyecto
3.11 Se Toma la Decisión de Incluirlo en el Directorio
The summary:
Reflection on the faults and virtues, Definition, classification,
Characteristics of each classification, Increase, perfection, and
Result—
These seven comprise the perfection of perseverance.
I. REFLECTION ON THE FAULTS AND VIRTUES.
Even though you may have the practices of generosity and so forth, it is called laziness if you do not have perseverance. When you are lazy, you cannot accomplish virtue, cannot benefit others, and cannot attain enlightenment. The Sagaramati-Requested Sutra says:
The lazy person has no generosity, and so forth up to wisdom. The lazy person cannot benefit others.
The lazy person is far from enlightenment.
On the other hand, if you have perseverance, all your virtuous qualities will increase without being obscured. The Condensed Perfection of Wisdom Sutra says:
Perseverance will not obscure all the virtuous qualities. One will achieve the treasury of limitless primordial wisdom of the Victorious One.
When one has perseverance, one can cross the mountain of the view of the transitory aggregates.1 The
Ornament of Mahayana Sutra says:
Perseverance will liberate one from the view of the transitory aggregates. If one has perseverance, one will achieve unsurpassable enlightenment quickly.
The Ornament of Mahayana Sutra also says:
Perseverance will allow one to achieve supreme enlightenment.
The Sagaramati-Requested Sutra says:
For those who practice perseverance it is not difficult to achieve the unsurpassable, complete, perfect enlightenment. This is because, Sagaramati, where there is perseverance, there is enlightenment.
The Puma-Requested Sutra says:
For one who practices perseverance persistently, Enlightenment is not difficult.
II. DEFINITION.
The definition of perseverance is a feeling of joy in virtue. The Collection of the Abhidharma says:
What does perseverance mean? It is the antidote for laziness. It is having total joy in virtues.
The commentary to the Ornament of Mahayana Sutra says:
Having perfect joy in virtue—that is the essence of perseverance.
Perseverance is the antidote to the laziness which is detrimental to enlightenment. There are three types of laziness:
A. laziness of listlessness, B. laziness of disregard, and C. gross laziness.
A. Listlessness.
First, the “laziness of listlessness” means being attached to the joys of torpor such as laying down, sleeping, restfulness, and so forth. These should be avoided. Why should we avoid them? Because there is no time for them in this life. The Buddha said in a sutra:
O Monks! Consciousness is diminishing, life is ending, the life force is going out, and the Buddha’s teachings will surely perish. Why would one not practice with perseverance and diligence?
Engaging in the Conduct of Bodhisattvas says:
For as long as death is actually approaching Then I shall accumulate merits.
If you think that it is acceptable to accumulate virtue at the time of death, understand that there is no time to accumulate virtue then. Engaging in the Conduct of Bodhisattvas says:
Even if I then put a stop to laziness, What will be the use? That is not the time!
If you think you will not die until the completion of the accumulation of virtue, understand that there is no definite confidence. It is said:
The untrustworthy lord of death
Waits not for things to be done or undone; Whether I am sick or healthy,
This fleeting life span is unstable.
Then, how should one avoid listlessness? You should avoid it as if a snake had crawled in your lap or your hair had caught fire. Engaging in the Conduct of Bodhisattvas says:
Just as I would swiftly stand up If a snake came into my lap,
Likewise if any sleep or laziness occurs I shall quickly turn them back.
The Letter to a Friend says:
If your hair or clothes accidently catch fire, Postpone even this extinguishing.
Make effort to stop rebirth in samsara
Because there is no other more important work than that.
B. Disregard.
Second, the “laziness of disregard” means a feeling of discouragement in the mind that thinks, “A weak person like me, even if I make effort, how could I ever achieve enlightenment?” You should avoid this disregard for yourself by avoiding discouragement. How should one avoid discouragement? It is said:
If they develop the strength of their exertion,
Even those who are flies, mosquitoes, bees, and insects Will win the unsurpassable awakening
Which is so hard to find.
So, if I do not forsake the Bodhisattvas’ way of life
Why should someone like myself who has been born in the human race Not attain awakening, since I am able to recognize
What is beneficial and what is of harm?
C. Gross laziness.
Third, “gross laziness” means being attached to nonvirtues like destroying enemies, accumulating wealth, and so forth. These are the direct cause of suffering and, therefore, should be avoided.
Perseverance has three classifications: A. perseverance of armor,
B. perseverance of application, and C. insatiable perseverance.
The first is the excellent motivation, the second one is excellent applied effort, and the third one is the perfection of these two.
IV. CHARACTERISTICS OF EACH CLASSIFICATION.
A. First, Perseverance of Armor.From now until all sentient beings are established in the unsurpassable enlightenment, I will not give up the perseverance of virtue. Such armor should be worn. The Bodhisattva Basket says:
Shariputra, one should wear inconceivable armor.
One should not relax his perseverance for enlightenment until the end of samsara.
The Explanation of the Establishment of Armor Sutra says:
Bodhisattvas should wear armor In order to gather sentient beings. Because sentient beings are limitless One should wear limitless armor.
The Aksayamati-Requested Sutra says:
Do not wear armor by counting, “This many kalpas I will wear armor and this many kalpas I will not.” Rather, one should wear infinite armor.
The Bodhisattva Bhumis says:
I will be happy even if I have to stay in hell for thousands of kalpas in order to liberate the suffering of one sentient being. To say nothing of a short period of time and a small amount of suffering. This is called the perseverance of the armor of a bodhisattva.
B. Second, Perseverance of Application.
Applied perseverance is of three types:
1. diligent effort to avoid afflicting emotions, 2. diligent effort to accomplish virtue, and 3. diligent effort to benefit sentient beings.
1. First, Diligent Effort to Avoid Afflicting Emotions. The afflicting emotions of desire and so
forth, and all the actions they influence are the root of all sufferings. Therefore, for a long time, purify them individually and make effort for them not to arise. Engaging in the Conduct of Bodhisattvas says:
If I find myself amidst a crowd of afflicting emotional conceptions I shall endure them in a thousand ways.
Like a lion among foxes, and so forth,
I will not be affected by this host of afflicting emotions.
What is an example of mindfulness? It is said:
Those who practice should be as attentive
As a frightened man carrying a jar full of mustard oil Who is being threatened by someone with a sword That he will be killed if he spills just one drop.
2. Second, Diligent Effort to Accomplish Virtue. You should make effort to perfect the six paramitas
without regard for even your body or life. How should you make such an effort? You should make effort in the five perseverances: persistently, with devotion, unshakably, without turning back, and without arrogance. The first is making a constant effort. The Cloud of Noble Jewels Sutra says:
A bodhisattva is one who perseveres in all different types of actions without getting tired in body or mind. This is called the persistent perseverance of a bodhisattva.
The second, making effort with devotion, means persevering quickly, with joy and happiness. As is said:
Thus, in order to complete this task, I shall venture into it
Just as an elephant tormented by the midday sun Plunges into a lake.
The third is unshakable effort. Your mind should not be shaken by the harms of conceptual thoughts, afflicting emotions, and the hardships of suffering.
The fourth is making effort without turning back. You should not turn back by seeing others’ harm, wild behavior, disturbances, degenerated views, and so forth. This is as mentioned in Aryavajradwaza’s Sutra.
The fifth is perseverance without arrogance. By performing perseverance, you should not become haughty.
3. Third, Diligent Effort to Benefit Sentient Beings. This means supporting those who do not have
support and so forth through the eleven topics mentioned earlier [in chapter 13]. These are the explanations of applied perseverance.
C. Third, Insatiable Perseverance.
You should persevere without satisfaction until you achieve enlightenment. It is said:
If I feel that I never have enough sensual objects, Which are like honey smeared on a razor’s edge, Then why should I ever feel that I have had enough Merit which ripens in happiness and peace?
V. INCREASE.
Perseverance will increase through primordial wisdom, discriminating awareness and dedication, as explained before [in chapter 12].
VI. PERFECTION.
The perfection of perseverance is supported by pervading emptiness and compassion, as explained before [in chapter 12].
VII. RESULT.
One should understand the results of the practice of perseverance in the ultimate and conventional states. In the ultimate state, one attains unsurpassable enlightenment. The Bodhisattva Bhumis says:
By fully perfecting the paramita of perseverance, bodhisattvas attained the unsurpassable, perfect, complete enlightenment, are attaining complete enlightenment, and will attain complete enlightenment.
The fruit of the conventional state is that one will have all the supreme joys of existence, even while in samsara. The Ornament of Mahayana Sutra says:
Through perseverance, one achieves all his wishes while in samsara.
This is the fifteenth chapter, dealing with the perfection of perseverance, from The