般若波羅蜜多心經幽贊 1.80

1.80

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!'