Shikshasamuccaya 222

222

yena ca + evaṃ saṃtaty-ārabdha-vīryasya nir-vedāt sarvathā bodhi-satva-bhāva eva bhavaty ata eva ratna-meghe * abhihitaṃ | iha bodhi-satvaḥ sarva-īryā-patheṣu vīryam ārabhate | tathā ca + ārabhate yathā na kāya-khedaṃ saṃjanayati | na citta-khed.am | idam ucyate bodhi-satvasya sāṃtatya-vīryam iti | kīdṛśaṃ tad vīryaṃ | yena khedo bhavati | yad idam alpa-balasya guru-karma-ārambho * ati-velāyāṃ vā + a-paripakva-adhimukter vā duṣkara-karma-ārambhas tad yathā sva-māṃsa-dāna-ādiḥ | dattaś ca + anena + ātma-bhāvaḥ | kintv a-kāla-paribhogād vārayati | anyathā hi teṣām eva satvānāṃ bodhi-satva-khedena bodhi-citta-vīja-nāśān mahataḥ phala-rāśer nāśaḥ syāt ||

And because through despair regarding such continuously initiated vigor [his] state as a bodhisattva would be completely lost, for this very reason it is said in the Ratnamegha: 'Here, the bodhisattva initiates vigor in all postures; and he initiates it in such a way that he produces neither bodily fatigue nor mental fatigue. This is called the continuous vigor of a bodhisattva.' What is that vigor through which fatigue arises? Namely, the undertaking of heavy work by one of little strength, or at an improper time, or the undertaking of difficult deeds—such as the giving of one's own flesh and so forth—by one whose zealous application is not yet mature. And his embodiment has been surrendered; however, he prevents premature consumption. For otherwise, due to the weariness of those very bodhisattvas and the destruction of the seed of the awakening mind, the destruction of a great heap of fruit would occur for those very sentient beings.