IV. The Fruit Thereof (2nd Imperishable, Intention)

[Sanskrit text for this chapter is available]

Further, reverend Śāradvatīputra, the bodhisattvas’ intention is also imperishable. Why?

[The imperishability of intention is characterized by ten properties (lakṣaṇa), 1. the property of purity (viśuddhalakṣaṇa):] That intention, then, is not artificial since it is not made up [so as to hope for retribution, having a motive, it is not done for the sake of anything else. Having no motive (ahetuka), it is the cause of imperishability in great awakening (mahābodhyakṣayatāhetu), and thus, having that essence, it should be known as imperishable]; not made up since it is without hypocrisy [having no view to others with the intention of cheating or deceiving them]; without hypocrisy since it is right understanding [hypocrisy and pretence arise from perverted viewpoints]; right understanding since it is without pretence; without pretence since it is pure [having subdued the habits (vāsanā) of hypocrisy and pretence]. [2. Property of penetration (praveśalakṣaṇa):] It is pure since it is straight; straight since it is not crooked; not crooked since it is clear [in meaning which is to be taught]; clear since it is not uneven; not uneven since it is firm; [3. Property of not turning back (avivartyalakṣaṇa):] It is firm since it is not broken [by anger when hurt]; not broken because it is stable [in practising the good of others]; stable since it is unwavering [in promise]; unwavering since it is not dependent [on material things, or even the impermanence in the five parts of vices in the personality (kleśaskandha) ]; not dependent since it is not attached to that; [4. Property of expectation (spṛhālakṣaṇa):] It is not attached [to material things, seeking joy transcending the world] since it is totally different; totally different since it is irreproachable; irreproachable since it is doing good actions; doing good actions since it is not blamed in secrecy [as inconsistent, entering both the way to extinction and the worldly way (saṃsāranirvāṇamārgapratipanna), sometimes practising good (kuśalacarita) and sometimes practising bad (akuśalacarita) ]; not blamed in secrecy because it is free from remorse; [5. Property of unpervertedness (aviparītalakṣaṇa):] It is free from remorse since it is without distress; without distress since it is true, true since it is not breaking one’s word; not breaking one’s word since it is doing what has been promised; doing what has been promised since it is well done; well done since it is without reprehension [in not inducing remorse in another by saying his action is bad]; [6. Property of not forgetting (amuṣitasmṛtilakṣaṇa):] It is without reprehension since it is unerring; unerring since it is steady; steady since it is not falling back [from the incomparable awakening]; not falling back since it has regard for living beings [in making the good of others more important than one’s own]; [7. Property of purity of cause (hetuviśuddhilakṣaṇa):] It is regard for living beings since it is rooted in great compassionṭ Tg ci 45b7-46a1 ::: rgyu rnam par dag pa’i mtshan ñid kyaṅ rnam pa drug ste, sñiṅ rje chen po’i rtsa ba daṅ, sbyor ba mi gtoṅ ba daṅ, sbyor ba sgrub pa daṅ, gźan la phan pa’i rgyu ma yin pa’i bde ba mi dgos pa daṅ, gźan la phan pa’i rgyus bde ba ñid du gyur pa daṅ, sems can gyi don byed pas bde ba’i don du gyur pa’o.æææ46a1-3de la sñiṅ rje chen po’i rtsa ba yin pas na, sems can la lta ba’o źes bya bas sñiṅ rje chen po’i rtsa ba bstan te, byaṅ chub sems dpa’i bsam pa rnam par dag pa ste, sñiṅ rje chen po’i rtsa ba daṅ rgyur gyur pa’i phyir sems can gyi don bya ba la lta ba’o. de la rnam pa gsum gyi phyir sñiṅ rje chen po źes bya ste, rgyu che ba ni bsod nams daṅ ye śes kyi tshogs dpag tu med pa bsags pa las byuṅ ba’i phyir ro; dmigs pa chen po ni stoṅ gsum gyi stoṅ chen po’i sems can thams cad la dmigs pa’i phyir ro; rgyud chen po ni sñiṅ rje chen po de ñan thos daṅ raṅ saṅs rgyas kyi sems kyi rgyud la mi ’byuṅ gi, de bźin gśegs pa daṅ byaṅ chub sems dpa’ rnams kyi rgyud la ’byuṅ ba’i phyir ro. rooted in great compassion since it is indefatigable; indefatigable since it is the knowledge of the way to bring beings to maturity; knowing the way to bring beings to maturity since it is not seeking self-centered pleasure; not seeking self-centered pleasure since it is not hoping for recompense; not hoping for recompense since it is unattached to material things; [8. Property of purity of object (ārambaṇaviśuddhilakṣaṇa):] It is unattached to material things since it is confidence in religion; confidence in religion since it is regard for weak living beings; regard for weak living beings since it is a protection; protection since it is a refuge; a refuge since it is the principal aim; and the principal aim since it is without vices; [9. Property of purity of mental effort (manasikāraviśuddhilakṣaṇa):] It is without vices since it has well understood [that which things are (dharmāṇāṃ tattvam) ]; having well understood since it is beyond abuse; beyond abuse since it is good intention; good intention since it is not anything in particular; not anything in particuar since it is completely pure; [10. Property of purity of viewpoint (dṛṣṭiviśuddhilakṣaṇa):] It is completely pure since it is very white; very white because of inner stainlessness [in being without the stain which is the error of imagining distinguishing marks (nimittavikalpa) of thought (citta) ]; inner stainlessness because of outer purity, [he does not give up existence (saṃsāra) – since understanding outer moments of existence as empty (śūnya), outer moments of existence are pure]; outer purity because of complete purity in all aspects.

That intention of the bodhisattvas, reverend Śāradvatīputra, should be seen as [pure] for the sake of getting rid of envy [in one’s own continuity of thoughts (cittasaṃtana) ], but intention should be seen as imperishable through maturing envious beings [in having endless numbers of envious living beings as the object (anantamātsaryasattvālambanatvāt) ];

That intention should be seen as for the sake of getting rid of the stain of bad morality, but intention should be seen as imperishable through maturing beings of bad morality;

That intention should be seen as for the sake of getting rid of ill-will, harshness and hatred, but intention should be seen as imperishable through maturing beings with hatred in their thoughts;

That intention should be seen as for the sake of getting rid of sloth, but intention should be seen as imperishable through maturing slothful beings;

That intention should be seen as for the sake of getting rid of lack of concentration, but intention should be seen as imperishable through maturing unconcentrated beings;

That intention should be seen as for the sake of getting rid of bad insight, but intention should be seen as imperishable through maturing beings of bad insight;

Thus, reverend Śāradvatīputra, [to teach purity of intention (āśayaśuddhi) as contrasted with imperishability of intention (āśayākṣayatā) in short, it is said] that intention should be seen as for the sake of getting rid of all bad moments of existence of all living beings, but it should be seen as imperishable through bringing all beings to strive for the good;

This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable intention.