般若波羅蜜多心經幽贊 1.80

1.80

次修四攝事。一者、布施。如上已訖。二者、愛語。常說悅意、諦實、如法、引義之語；遠離嚬蹙，含笑先言；命進問安，隨宜慰喻；見有昌盛而不自知，覺善法增而申慶悅；說佛法教，恒為勝益；於己怨仇，起清淨意；於極癡者，誓除疑惑；於真福田，諂誑惡行，都無嫌恨，修難行愛語；欲除障蓋，為說先作；心調善者，為說諦法；多放逸者，誨令出離；有疑惑者，談說決擇；依四淨語，起八聖語。三者、利行。由愛語故，先示正理，隨所覺處，悲無染心勸導、調伏、安處、建立，能令獲得現利財位、後利出家、俱利離欲、輕安、解脫；習近惡友，未植善根，著大財位，深極放逸，外道僻執，邪見誹謗，常起八纏、十惡業者，於此一切皆能開解，起大悲心，雖受大苦，心無勞倦，倍生歡喜；雖處財位最勝第一，而自卑屈如僕、如奴、如旃荼羅、如孝子等，無染、無偽，真實哀憐，慈愍之心永不退轉。四者、同事。以此義利，若勸他學，亦自修學，教他知已，所修同事，善根堅固不生退轉；令作是念，此所教我定有利樂，彼自行故；不爾，便言「汝自不善，何能教我？汝且於他，諮受此事！」

Next is the cultivation of the four means of embracing. 1. Giving, as already explained above. 2. Loving speech: constantly speaking pleasant, truthful, Dharma-conforming, and meaningful words; staying free from frowning and speaking first with a smile; greeting with invitations and inquiries of well-being, comforting appropriately; seeing someone prospering without realizing it, rejoicing upon perceiving the growth of their good dharmas; expounding the Buddha's Dharma and teachings, constantly for superior benefit; giving rise to pure thoughts toward one's own enemies; vowing to remove doubts for the extremely foolish; bearing no resentment toward the true field of merit, flattery, deception, and evil deeds, cultivating loving speech that is difficult to practice; to eliminate hindrances, speaking of past deeds for them; for those whose minds are subdued and wholesome, expounding the true Dharma; for those who are largely negligent, instructing them to attain renunciation; for those who have doubts, discussing and resolving them; relying on the four pure speeches, giving rise to the eight noble speeches. 3. Beneficial action: due to loving speech, first showing the correct principle, and in accord with what is realized, with a compassionate and undefiled mind, encouraging, subduing, settling, and establishing them, enabling them to attain the present benefit of wealth and status, the future benefit of going forth, and both benefits of dispassion, pliancy, and liberation; toward those who associate with bad friends, have not planted roots of goodness, cling to great wealth and status, are deeply negligent, cling perversely to non-Buddhist views, slander with wrong views, and constantly give rise to the eight entanglements and ten unwholesome actions—one can resolve all of these for them, giving rise to great compassion, experiencing no weariness in mind despite enduring great suffering, and redoubling one's joy; although dwelling in the supreme and foremost wealth and status, humbling oneself like a servant, a slave, a caṇḍāla, or a filial son, without defilement or hypocrisy, with genuine pity, one's mind of kindness and compassion never retrogressing. 4. Identity of action: with this beneficial purpose, if one encourages others to learn, one also cultivates it oneself; having taught others to understand, one shares in the action cultivated, so that roots of goodness become firm and do not retrogress, causing them to think: 'What this person teaches me is definitely beneficial and pleasant, because they practice it themselves'; otherwise, they would say, 'You yourself are not good, so how can you teach me? Go consult someone else about this matter first!'