VIII. The Power of Maturing (20th-23rd Imperishable, Means of Attraction)

[Sanskrit text for this chapter is available]

Further, reverend Śāradvatīputra, the four means of attraction are also imperishable. What four? 1) Generosity, 2) loving speech, 3) acting for the good, and 4) common aim [for oneself and others].

Generosity is giving material gifts and the gift of religion; loving speech is speaking gentle words lovingly to beggars and listeners to religion; (p. 107) acting for the good is intentionally fulfilling the good for oneself and others; common aim is when he establishes those receiving religion and material gifts on the way he himself conceives as having the highest qualities [namely the Mahāyāna, characterized by stages and perfections (bhūmipāramitālakṣaṇa) ].

Further, generosity is pleasing the thoughts of beggars; loving speech is not deriding beggars; acting for the good is fulfilling the aim of beggars; common aim is when he [the bodhisattva] introduces them to just that way.

Further, generosity is giving with intention; loving speech is unbrokenness of practice; acting for the good is having no regrets after giving with determination; common aim is transforming [them] into the great way.

Further, generosity is giving with thoughts associated with friendliness; loving speech is not giving up happy and joyful thoughts; acting for the good is exertion in any action of living beings accompanied by thoughts purified by great compassion; common aim is transforming into knowledge of omniscience with thoughts accompanied by equanimity and not concerned with high and low.

Further, generosity is giving away pleasures which are in accordance with religion; loving speech is establishing in religion those to whom one has given gifts; acting for the good is fulfilling one’s own and others’ good; common aim is engendering the thought of omniscience for the sake of all beings.

Further, generosity is giving away inner and outer things; loving speech is the absence of the secrecy of teachers concerning knowledge of the qualities of all moments of existence; acting for the good is giving up one’s own good and acting for others; common aim is no depression when giving away to others the pleasures acquired and held in the hands.

What then is the gift of religion? Teaching religion as handed down by tradition [from one’s teachers and preceptors (ācārôpādhyāya) ]; loving speech is explanation of religion with thoughts which are not attached to material things [thinking of gain and profit]; acting for the good is not being tired of instructing others [in meditation] and introducing them to the study [of books]; common aim is attaining qualities [like powers and intrepidities] not separated from the thought of omniscience and introducing others [to the same].

Further, the gift of religion is unwearyingly and untiringly teaching religion to listeners of religion as they are coming; loving speech is explaining religion though having travelled a long distance; acting for the good is teaching religion by continuity of thought possessed by determination when giving all they are in need of to persons seeking religion and carrying a begging-bowl, without the necessities of life such as garments, food, places to sleep and sit and medicinal herbs, and to others too; common aim is introducing [beings] to incomparable, perfect awakening, transforming it into that when giving the gift of religion.

Further, the gift of religion is giving away the gift of religion knowing it is the foremost of all gifts [before giving things and giving safety, as it leads to liberation]; (p. 108) loving speech is teaching religion for the sake of the good things [to obtain the happy states of existence of gods and human beings]; acting for the good is teaching religion relying on the meaning [of emptiness (śūnyatā) ], not relying on the letter; common aim is teaching religion for the sake of fulfilling all the qualities of a Buddha.

Further, the gift of religion is the perfection of generosity; loving speech is the perfection of morality and the perfection of tolerance; acting for the good is the perfection of vigour; common aim is the perfection of meditation and the perfection of insight.

Further, the gift of religion belongs to the bodhisattvas who have produced the thought of awakening for the first time; loving speech belongs to the bodhisattvas who have entered their practice; acting for the good belongs to the bodhisattvas who are never to turn back; common aim belongs to the bodhisattvas who are hindered by only one birth.

Further, the gift of religion is the basis of awakening, its root and seed; loving speech is the burgeoning sprouts and leaves of awakening; acting for the good is the open flower of awakening; common aim is the resulting fruit of awakening.

These, reverend Śāradvatīputra, are called the bodhisattvas’ four imperishable means of attraction.