瑜伽師地論 菩薩地 · 攝事品

In one line: Of the four means of gathering (giving · kind speech · beneficial action · shared endeavor), giving has already been fully treated in the Chapter on Giving; this chapter unfolds kind speech (the nine aspects of teaching-in-words) · beneficial action (the nine aspects of putting-into-deed) · shared endeavor (undertaking and training oneself · the four phrases distinguishing display from non-display); and the closing passage gathers up the wholesome dharmas such as giving into three conditions for manifest practice · two conditions for supremacy · three conditions for purity, and the latter eight aspects each bringing a single fruit.

Three points of the eye:

1. The nine aspects of kind speech · the four speeches paired with the four keepings-free (the eye): intrinsic-nature kind speech = agreeable and pleasing speech · truthful speech · Dharma-speech · speech that draws in and gathers the meaning (Kuiji pairs these with not-being-divisive / not-speaking-falsely / not-being-harsh / not-being-frivolous 〔T43n1829 0150a02–04〕); the nine-aspect common formula (intrinsic nature / all-inclusive / difficult / all-doors / good person / all-kinds 13 / request-fulfilling 8 / ease of the two worlds 9 / purity 20); difficult kind speech faces the three difficulties of foes and evil companions · the stupid and dull-facultied · flatterers of evil conduct 〔0530a08〕; pure kind speech, in its twenty aspects, points back explicitly to the Chapter on the Lineage of the Powers 〔0530b16 · Kuiji glosses it as fifteen aspects plus five aspects combining to twenty 0150a19–21〕.
2. The nine aspects of beneficial action · the four phrases of shared endeavor (the eye): beneficial action = "what kind speech expounds, brought down and realized as what is practiced" (0530b17), with five kinds each relying on inner and outer purity = ten kinds of beneficial action, the inner purity holding the self-lowering of "as a slave, as a servant, and also as a filial son, as a caṇḍāla's son." Shared endeavor = undertaking and training oneself, equally or more, not merely exhorting another; the four phrases (Jing's and Tai's accounts set side by side · recorded by Dunlun): in shared endeavor with another yet not displaying it oneself / not in shared endeavor with another yet displaying it oneself (the caṇḍāla and dog simile · appearing in person sharing the dharma so as to convert sentient beings of inferior capacity) / in shared endeavor with another and also displaying it oneself (making firm one whose wholesome root is still shakable) / the fourth phrase "can be understood" 〔T42n1828 0548a19–b07〕.
3. Three conditions · two conditions · three conditions · the fruit-attainment of the latter eight doors (the eye): manifest practice — the three conditions of body, speech, and mind 〔0532b15〕; supremacy — the two conditions of vastness (no distinction among sentient beings / among endeavors / among times) plus freedom from defilement (glad / not harming or vexing / not hankering after a maturational fruit / not relying on renown or gain); purity — the three conditions of blazing / unmoving / well purified ("like the moon in its bright phase, increasing only, never diminishing"). Of the nine aspects, intrinsic nature is given no separate fruit; the latter eight doors each bring a single fruit: all-doors discipline, shared endeavor, and the rest bringing the fruit of the adamantine, firm body and the true Dharma's long abiding · the difficult bringing the fruit of the unequaled, rare, and wondrous Dharma · the all-doors bringing the fruit of being honored by all the most surpassing · the good-person bringing the fruit of being the most honored and surpassing · the all-kinds bringing the fruit of the body adorned with the marks and excellences · the request-fulfilling bringing the fruit that no Māra can shake · the ease of this world and the next bringing the fruit of the ease of the meditative absorptions, liberations, concentrations, and attainments · the pure bringing the fruit of the four kinds of every-kind purity, together with the utterly pure fruit of the ten powers, the four fearlessnesses, the three foundations of mindfulness, and all the exclusive buddha-dharmas 〔0532c–0533a21〕.

Appended pointers:

• Inheriting from the Chapter on Giving (giving not repeated · "thus have the many kinds of giving and discipline been set forth" 0532b09); pure kind speech points back to the Chapter on the Lineage of the Powers (fifteen aspects plus five aspects = twenty); the closing passage runs in common with the drawing-to-a-close of the Chapter on Giving and the Chapter on Discipline. There follows the Chapter on Offering, Attending, and the Immeasurable, the sixteenth (0533b06).
• Verification of the Section on Ascertainment's range of ascertaining the Bodhisattva Stage 〔0694c24–0747b26〕 shows no separate ascertainment of the Chapter on the Means of Gathering set up — the meaning of the four means of gathering is self-sufficient in the Basic Section (see the Apparatus, Heading II).
• Alternate translations: Dharmakṣema's Chapter on the Four Means of Gathering, the fifteenth (the nine-aspect names of kind speech the same as its own Chapter on Giving's set: the good person / all-conduct / removing-vexation, and so on · beneficial action rendered "conduct of benefit" · shared endeavor rendered "shared benefit," with four phrases) · Guṇavarman's Chapter on Gentle Speech, the sixteenth (kind speech, beneficial action, and shared endeavor combined into one chapter · not following the nine-aspect frame · intrinsic gentle speech / intrinsic benefiting of others / shared benefit, the four phrases turning on "one's own accomplishment and whether one can exhort another"); see the Apparatus, Heading II.
• The eye of the consciousness-only meaning: this chapter belongs to the ethical level of the practice of benefiting others; verification for the transformation of the basis / the four wisdoms / the store consciousness / the Saṃdhinirmocana-sūtra all comes up empty — the eye is light, not to be forced (see the Apparatus, Heading III).

Overall Heading: The Four Means of Gathering and the Nine Aspects

What are the bodhisattva's four means of gathering? A summary verse (uddāna) says: intrinsic nature, the all-inclusive, the difficult, all-doors, the good person, all-kinds, the fulfilling of requests, the ease of this world and the next, and purity — these nine aspects are the "means of gathering" stated in brief. That is to say, the means of gathering under these nine aspects are named the bodhisattva's four means of gathering: (1) the intrinsic-nature means of gathering, (2) the all-inclusive means of gathering, (3) the difficult means of gathering, (4) the all-doors means of gathering, (5) the good-person means of gathering, (6) the all-kinds means of gathering, (7) the request-fulfilling means of gathering, (8) the means of gathering that is the ease of this world and the next, (9) the pure means of gathering.

One · Kind Speech

Intrinsic-Nature Kind Speech

What is the bodhisattva's intrinsic-nature kind speech? It is that the bodhisattvas, toward all sentient beings, ever delight to expound speech that is agreeable and pleasing, truthful speech, Dharma-speech, and speech that draws in and gathers the meaning. This should be known as the intrinsic nature of the bodhisattva's kind speech, stated in brief.

All-Inclusive Kind Speech

What is the bodhisattva's all-inclusive kind speech? This kind speech is, in brief, of three kinds: First, the bodhisattva's setting forth of "consoling speech" — by this speech, the bodhisattva at all times keeps far from frowning toward sentient beings; he first utters good words, with a relaxed face and level gaze, a smile going before; he may ask after their peace and good fortune, or ask whether their [bodily] elements are in balance, or ask whether day and night are pleasant to them, or bid them come forward and welcome them; with such demeanor he consoles and inquires after sentient beings, proceeding in accord with worldly manners and in accord with people's dispositions. Second, the bodhisattva's setting forth of "gladdening speech" — by this speech, if the bodhisattva sees a sentient being's spouse, children, kin, wealth, and grain growing daily more flourishing while the being himself does not know it, he then, as fitting, brings it to his awareness, and by this voices his gladness for him; or if he knows that the being's faith, discipline, learning, generosity, and wisdom are increasing, he likewise voices his gladness for him. Third, the bodhisattva's setting forth of "surpassingly beneficial speech" — by this speech, the bodhisattva expounds the speech of the Dharma-teaching that accords with the fullness of every kind of virtue, benefiting and giving ease to all sentient beings, ever present to benefit others with surpassingly beneficial speech. This should be known as the differentiation of the bodhisattva's all-inclusive kind speech.

What is the bodhisattva's all-inclusive kind speech stated in brief? This speech should be known to be, in brief, of two kinds: first, speech in accord with worldly usage; second, speech in accord with the teaching of the true Dharma. Consoling speech and gladdening speech should be known as speech in accord with worldly usage; surpassingly beneficial speech should be known as speech in accord with the teaching of the true Dharma.

Difficult Kind Speech

What is the bodhisattva's difficult kind speech? This speech should be known to be, in brief, of three kinds. If the bodhisattvas, toward foes and evil companions who could kill them, with a good and pure mind, a mind unsullied and unclouded, deliberate and speak to them consoling speech, gladdening speech, and surpassingly beneficial speech — this should be known as the bodhisattva's first difficult kind speech. If the bodhisattvas, toward sentient beings of the highest stupidity and dull faculties, with a mind free of misgiving, deliberate and expound to them all manner of Dharma-teaching, vowing to bear the fatigue, doing so in accord with principle and in accord with Dharma, skillfully gathering them in — this should be known as the bodhisattva's second difficult kind speech. If the bodhisattvas, toward sentient beings who flatter, deceive, and cheat their preceptors, their instructors, and their venerable elders — the true field of merit — and who commit evil conduct, with a mind free of resentment and a mind free of anger and vexation, deliberate and speak to them consoling speech, gladdening speech, and surpassingly beneficial speech — this should be known as the bodhisattva's third difficult kind speech.

All-Doors Kind Speech

What is the bodhisattva's all-doors kind speech? This speech should be known to be, in brief, of four kinds: first, to one who wishes to cut off the hindrances and to head toward the good destinies, he expounds the things that should be done beforehand; second, to one who has kept far from the hindrances and whose mind is already tamed and good, he expounds the true Dharma associated with advancing in the four noble truths and the like; third, to one who, whether householder or renunciant, is much given to negligence, he admonishes and instructs without error, by skillful means causing him to escape the practice of negligence and to abide in the practice of non-negligence; fourth, to one who is much given to doubt among the dharmas, in order to cause him in time to come to be free of doubt, he expounds the discussion and ascertainment of the meaning of the true Dharma.

Good-Person Kind Speech

What is the bodhisattva's good-person kind speech? This speech should be known to be, in brief, of five kinds: namely, the bodhisattvas, for the beings they would convert, are able to expound that the Tathāgata and the bodhisattvas possess "the Dharma that has cause and condition, the Dharma that has deliverance, the Dharma that has a basis to rely on, the Dharma that has valorous resolve, and the Dharma that has spiritual transformation." If the Dharma expounded has cause where it is set forth, and establishes precepts of training, then this Dharma is named "having cause and condition." If the Dharma expounded sets forth a method of returning to purity for one who has offended against what he has undertaken to train in, then this Dharma is named "having deliverance." If the Dharma expounded is subsumed under the four reliances and sets forth an errorless, right practice of Dharma and discipline, then this Dharma is named "having a basis to rely on." If the Dharma expounded is able rightly to display the practice of escaping all suffering and never turning back, then this Dharma is named "having valorous resolve." If the Dharma expounded is able to work the three kinds of spiritual transformation, so that all that is expounded is in the end never spent in vain, then this Dharma is named "having spiritual transformation."

All-Kinds Kind Speech

What is the bodhisattva's all-kinds kind speech? This speech should be known to be of six kinds and of seven kinds, thirteen in all. The six kinds are: first, kind speech that grants permission regarding a dharma that should be permitted; second, kind speech that restrains regarding a dharma that should be restrained; third, kind speech that reveals the Dharma-gateways to the several dharmas; fourth, kind speech that reveals the errorless marks of the dharmas; fifth, kind speech that reveals the errorless glosses and explanatory words of the several dharmas; sixth, kind speech that reveals the errorless distinctions among the classes and categories of the Dharma-phrases. The seven kinds are: first, consoling kind speech; second, gladdening kind speech; third, kind speech that generously grants, when other sentient beings are of little desire regarding all their requisites, or of little desire regarding all they do and rightly arrive at; fourth, kind speech that comforts amid all manner of terror; fifth, kind speech subsumed under expounding in accord with principle; sixth, kind speech that raises up and reproves through right seeing, hearing, and suspecting, in order to cause another to come forth from the unwholesome and abide in the wholesome; seventh, kind speech that invites those of ability to bring benefit. These thirteen kinds of the bodhisattva's speech should be known as all-kinds kind speech.

Request-Fulfilling Kind Speech

What is the bodhisattva's request-fulfilling kind speech? This speech should be known to be, in brief, of eight kinds. Namely, the bodhisattvas, relying on four kinds of pure speech, give rise to eight kinds of noble speech — this is named the bodhisattva's request-fulfilling kind speech. The four pure kinds of speech are: keeping free of false speech, and free of divisive speech, harsh speech, and frivolous speech. The eight noble kinds of speech are: saying "seen" of what is seen; saying "heard" of what is heard; saying "sensed" of what is sensed; saying "known" of what is known; saying "not seen" of what is not seen; saying "not heard" of what is not heard; saying "not sensed" of what is not sensed; saying "not known" of what is not known.

Kind Speech That Is the Ease of This World and the Next

What is the bodhisattva's kind speech that is the ease of this world and the next? This speech should be known to be, in brief, of nine kinds: first, kind speech that expounds the true Dharma so as to cut off the grief and sorrow over the loss of kin; second, kind speech that expounds the true Dharma so as to cut off the grief and sorrow over the loss of wealth and station; third, kind speech that expounds the true Dharma so as to cut off the grief and sorrow over the loss of health; fourth, kind speech that expounds the true Dharma so as to cut off the manifold sufferings over the loss of pure discipline; fifth, kind speech that expounds the true Dharma so as to cut off the manifold sufferings over the loss of right view; sixth, kind speech that expounds the true Dharma so as to praise the fullness of pure discipline; seventh, kind speech that expounds the true Dharma so as to praise the fullness of right view; eighth, kind speech that expounds the true Dharma so as to praise the fullness of proper conduct; ninth, kind speech that expounds the true Dharma so as to praise the fullness of right livelihood.

Pure Kind Speech

What is the bodhisattva's pure kind speech? This speech should be known to be of twenty kinds — that is, the expounding of the true Dharma in twenty aspects, which should be known as expounded earlier in the Chapter on the Lineage of the Powers.

Two · Beneficial Action

What is the bodhisattva's beneficial action? The content of this beneficial action is, at large, as with kind speech; its marks should be known thereby. As for the further differentiating sense within beneficial action, I shall now set it forth: namely, the bodhisattvas, by kind speech of every class and kind, in accord with expounding this or that meaning to be headed toward, carry out beneficial action, benefiting sentient beings — and so it is named beneficial action.

Intrinsic-Nature Beneficial Action

What is the bodhisattva's intrinsic-nature beneficial action? It is that the bodhisattvas, by that kind speech, display right principle to sentient beings and, as fitting, among all that is to be trained in, carry out beneficial action in accord with the meaning and Dharma-conduct in accord with the Dharma. In conduct such as this, abiding in a compassionate mind and a mind free of craving-attachment, they exhort and guide, tame, settle, and establish [beings]. This should be known as the intrinsic nature of beneficial action, stated in brief.

All-Inclusive Beneficial Action

What is the bodhisattva's all-inclusive beneficial action? This action should be known to be, in brief, of two kinds: first, beneficial action that can bring to maturity sentient beings not yet matured; second, beneficial action that brings liberation to sentient beings already matured. This beneficial action is further by way of three doors: first, beneficial action that exhorts and guides toward the benefit in the present Dharma [life]; second, beneficial action that exhorts and guides toward the benefit in the later Dharma [life]; third, beneficial action that exhorts and guides toward the benefit in both the present and the later Dharma [life].

As for beneficial action that exhorts and guides toward the benefit in the present Dharma [life] — namely, rightly exhorting and guiding one to gather in, guard, and increase wealth and station through Dharma, livelihood, and virtue — this should be known as beneficial action that exhorts and guides toward the benefit in the present Dharma [life]. By this he is able to cause another to obtain from others a great name and the ease of the present Dharma [life]; and by the ease of requisites, to gather him in and settle him.

As for beneficial action that exhorts and guides toward the benefit in the later Dharma [life] — namely, rightly exhorting and guiding one to cast off wealth and station, to go forth in purity, and to take up the practice of begging so as to sustain himself — this should be known as beneficial action that exhorts and guides toward the benefit in the later Dharma [life]. By this he is able to cause another to obtain for certain the ease of the later Dharma [life], though he need not obtain the ease of the present Dharma [life].

As for beneficial action that exhorts and guides toward the benefit in both the present and the later Dharma [life] — namely, rightly exhorting and guiding a householder, or a renunciant, to cultivate practice by stages and to head toward freedom from craving — this should be known as beneficial action that exhorts and guides toward the benefit in both the present and the later Dharma [life]. By this he is able to cause another, in the present Dharma [life], to gain bodily pliancy and mental pliancy and to abide in ease; and in the later Dharma [life], either to be born among the pure gods, or, within the nirvāṇa-realm without remaining basis, to enter parinirvāṇa.

Difficult Beneficial Action

What is the bodhisattva's difficult beneficial action? This action should be known to be, in brief, of three kinds. If the bodhisattvas are able to carry out beneficial action toward sentient beings who have not formerly practiced the causes of surpassing wholesome roots, this is named the first difficult beneficial action — why? Because those sentient beings are hard to exhort and guide. If the bodhisattvas are able to carry out beneficial action toward sentient beings who have good causes yet are, at present, attached to a fullness of vast wealth, station, and possessions, this is named the second difficult beneficial action — why? Because they run on, deeply clinging, in a state and place of vast and utmost negligence. If the bodhisattvas are able to carry out beneficial action toward sentient beings who are of the outer paths, attached to their own alien paths, of wrong view and wrong conduct, this is named the third difficult beneficial action — why? Because they stupidly cling to their own tenets and, in clinging, hate and turn their backs on the true Dharma and discipline.

All-Doors Beneficial Action

What is the bodhisattva's all-doors beneficial action? This action should be known to be, in brief, of four kinds: namely, the bodhisattvas earnestly exhort and guide, and go so far as to establish, sentient beings without faith in the fullness of faith; earnestly exhort and guide, and go so far as to establish, sentient beings who break discipline in the fullness of discipline; earnestly exhort and guide, and go so far as to establish, sentient beings of evil wisdom in the fullness of wisdom; and earnestly exhort and guide, and go so far as to establish, sentient beings who are stingy in the fullness of generosity.

Good-Person Beneficial Action

What is the bodhisattva's good-person beneficial action? This action should be known to be, in brief, of five kinds: namely, the bodhisattvas exhort and guide sentient beings in the true meaning; exhort and guide sentient beings in what is timely and fitting; exhort and guide sentient beings in what can draw in the surpassingly excellent benefit of the meaning; gently exhort and guide sentient beings; and with a mind of loving-kindness exhort and guide sentient beings.

All-Kinds Beneficial Action

What is the bodhisattva's all-kinds beneficial action? This action should be known to be of six kinds and of seven kinds, thirteen in all.

What are the six kinds? Namely, the bodhisattvas: if sentient beings should be gathered in, rightly gather them in; if sentient beings should be tamed, rightly tame them; if sentient beings hate and turn their backs on the noble teaching, remove their anger and vexation; if sentient beings dwell in the middle [neither for nor against], cause them to enter the noble teaching; if sentient beings have already entered the noble teaching, rightly bring them to maturity in the three vehicles; if sentient beings are already matured, cause them to gain liberation.

What are the seven kinds? Namely, the bodhisattvas settle a portion of the beings they would convert in the guarding and nurturing of good provisions — that is, either by way of deliverance through the lesser vehicle, or again by way of deliverance through the great vehicle; and just as they cause the beings they would convert to guard and nurture good provisions, so too they rightly settle them in seclusion, or in one-pointedness of mind, or in the purifying of the several hindrances, or in the cultivation of attention; if there be beings of śrāvaka or pratyekabuddha lineage, they rightly settle them within the śrāvaka or pratyekabuddha vehicle; if there be sentient beings of Tathāgata lineage, they rightly settle them within the supreme vehicle of unsurpassed, right and equal awakening.

Request-Fulfilling Beneficial Action

What is the bodhisattva's request-fulfilling beneficial action? This action should be known to be, in brief, of eight kinds. Namely, the bodhisattvas, seeing sentient beings bound by the enwrapment of shamelessness where conscience is called for, open and release them by skillful means, causing them to leave that enwrapment. As with the enwrapment of shamelessness, so too, seeing beings bound by the enwrapment of the lack of shame where abashment is called for, or by the enwrapment of torpor, or of drowsiness, or of restlessness, or of remorse, or by the enwrapment of envy or of stinginess, they likewise open and release them all by skillful means, causing them to leave that enwrapment.

Beneficial Action That Is the Ease of This World and the Next

What is the bodhisattva's beneficial action that is the ease of this world and the next? This action should be known to be, in brief, of nine kinds. Namely, the bodhisattvas, toward other sentient beings, relying on pure bodily action: exhort them to keep far from all killing of life; exhort them to keep far from all taking of what is not given; exhort them to keep far from all wrong conduct of desire; exhort them to keep far from all surā, maireya, and madya — the wines that are grounds of negligence. Relying on pure verbal action: exhort them to keep far from all false speech; exhort them to keep far from all divisive speech; exhort them to keep far from all harsh speech; exhort them to keep far from all frivolous speech. Relying on pure mental action: exhort them to keep far from all covetousness, ill will, and wrong view.

Pure Beneficial Action

What is the bodhisattva's pure beneficial action? This action should be known to be, in brief, of ten kinds. Namely, the bodhisattvas, toward all sentient beings, have five kinds of beneficial action relying on outer purity and five kinds of beneficial action relying on inner purity.

What are the bodhisattva's five kinds of beneficial action toward sentient beings relying on outer purity? First, faultless beneficial action; second, non-turning-back beneficial action; third, gradual beneficial action; fourth, pervading beneficial action; fifth, as-fitting beneficial action. Namely, the bodhisattvas, among sentient beings who are of mixed evil conduct, of former evil conduct, of offending conduct, of defiled conduct, are able to settle them rightly among the wholesome dharmas — this is named the bodhisattva's faultless beneficial action toward sentient beings. Again, the bodhisattvas, toward sentient beings, do not seek from them true liberation or seek the purity of concentration in a place that is not [a place of] liberation, not [a place of] the purity of concentration; rather, right there they are able rightly to exhort and guide — this is named the bodhisattva's non-turning-back beneficial action toward sentient beings. Again, the bodhisattvas, toward sentient beings, first carefully observe: knowing one of inferior wisdom, they expound the shallow Dharma to him, giving instruction and admonition that runs along the coarse and near; knowing one of middling wisdom, they expound the middling Dharma to him, giving instruction and admonition that runs along the middle; knowing one of vast wisdom, they expound the deep Dharma to him, giving instruction and admonition that runs along the subtle and hidden, causing him by stages to cultivate and gather the classes of the wholesome — this is named the bodhisattva's gradual beneficial action toward sentient beings. Again, the bodhisattvas, toward the four castes and on up to gods and humans, all sentient beings, carry out beneficial action of the meaning as far as their strength and ability allow, and toward those who seek benefit and ease, right there exhort and guide them according to their kind — this is named the bodhisattva's pervading beneficial action toward sentient beings. Again, the bodhisattvas, toward sentient beings — if, regarding the classes of wholesome dharmas that are one's own aim, there be those who can be exhorted and guided according to the distinctions of inferior, middling, and superior capacity, and those who can be exhorted and guided by the distinctions of skillful-means capacity — as is fitting for each, exhort and guide them toward that and by that skillful means — this is named the bodhisattva's as-fitting beneficial action toward sentient beings. These are named the bodhisattva's five kinds of beneficial action toward sentient beings relying on outer purity.

What are the bodhisattva's five kinds of beneficial action toward sentient beings relying on inner purity? Namely, the bodhisattvas carry out beneficial action toward sentient beings with the aspiration of vast compassion present before them. Again, the bodhisattvas, in the benefit of the meaning they work for sentient beings, though they undergo every great suffering and toil, are yet untiring in mind and give rise to deep gladness, carrying out beneficial action for sentient beings. Again, the bodhisattvas, though they presently abide in the most surpassing, foremost, and full wealth and station, humble themselves as a slave, as a servant, and also as a filial son, as a caṇḍāla's son — their mind bowed low, apart from arrogance, apart from conceit, and apart from clinging to a self — and carry out beneficial action toward sentient beings. Again, the bodhisattvas, toward sentient beings, with a mind free of craving-attachment and free of all falseness, in true pity carry out beneficial action. Again, the bodhisattvas, toward sentient beings, give rise to a mind of loving pity that is finally without any further turning back, and carry out beneficial action. These are named the bodhisattva's five kinds of beneficial action toward sentient beings relying on inner purity. Thus, relying on inner and outer purity, five kinds each, ten in all — these are named the bodhisattva's pure beneficial action.

Three · Shared Endeavor

What is the bodhisattva's shared endeavor? Namely, the bodhisattvas, if in this meaning and this wholesome root they exhort another to undertake and train, then in this very meaning and this very wholesome root they themselves presently undertake and train, whether equally or more. Thus the bodhisattva's endeavor is the same as another's, and so it is named shared endeavor. The beings he would convert, knowing this shared endeavor that the bodhisattva cultivates, then become firm and settled in the wholesome root they have undertaken to train in, without any turning back. Why? They think thus: "What the bodhisattva exhorts me to undertake and train in must surely be able to bring me benefit and ease. Therefore, what the bodhisattva confers on me, he himself presently practices right within it; there is no such thing as 'knowing yet not benefiting and easing, yet himself presently practicing it.'" It is not the case that the bodhisattvas, by exhorting and guiding sentient beings with a shared endeavor such as this, would let another be able to press the challenge, saying: "You yourself cannot even undertake and train in the wholesome dharmas — how then can you, with the wholesome, earnestly exhort and guide, and again and again instruct and admonish another? You ought first to seek instruction and admonition earnestly from others."

There is the bodhisattva who is [in] shared endeavor with another yet does not himself display the shared endeavor with him; there is the bodhisattva who is not [in] shared endeavor with another yet himself displays the shared endeavor with him; there is the bodhisattva who is [in] shared endeavor with another and also himself displays the shared endeavor with him; there is the bodhisattva who is not [in] shared endeavor with another and also does not himself display the shared endeavor with him.

The first phrase: there is a bodhisattva whose merit and majestic power are wholly equal to those of the several bodhisattvas, who within the bodhisattva path takes himself to be a teacher, his merit and majestic power in no way differing from the bodhisattvas his equals, yet who conceals his own good conduct and does not reveal his own merit and majestic power. The second phrase: there are bodhisattvas who, seeing sentient beings of inferior faith and understanding whose minds give rise to fear at the profound, then rightly deliberate and, for the sake of skillfully converting and guiding them, themselves appear in person sharing their dharma [condition] — that is, they descend among the class of caṇḍālas and on down to the class of dogs; wishing to benefit, to remove calamity and harm, to tame, and to convert them, they purposely take birth within that very same class of caṇḍālas and dogs. The third phrase: there are bodhisattvas who, seeing that the wholesome root undertaken by the one they would convert is still shakable, in order to cause him to abide firmly, presently share the endeavor with him — practicing together, whether equally or more. The fourth phrase: there are bodhisattvas who themselves practice negligence and cast aside the affairs of others.

Conclusion: Three Conditions for Manifest Practice · Two Conditions for Supremacy · Three Conditions for Purity · The Nine Aspects and Their Fruits

Thus have the many kinds of giving and discipline, expounded at large down to the last, shared endeavor, been set forth — of these, all the perfections are able to bring to maturity all buddha-dharmas within oneself, and all the means of gathering are able to bring to maturity all sentient beings, others. This should be known as the bodhisattva's whole works of wholesome dharma, stated in brief.

Again, as with the many kinds of giving and discipline set forth earlier, expounded at large down to the last, shared endeavor — thus the many wholesome dharmas beyond measure that aid the factors of awakening should be known, by three kinds of condition, as to their manifest practice; by two kinds of condition, as to their supremacy; and by three kinds of condition, as to their purity.

Namely, by the three conditions of body, speech, and mind, their manifest practice should be known.

Those wholesome dharmas, because they are vast and because they are free of defilement, should be known as to their supremacy — also named unsurpassed, also named uncommon. It should be known that herein, because of no distinction among sentient beings, no distinction among endeavors, and no distinction among times, they are named vast. "No distinction among sentient beings": namely, the bodhisattvas, universally in the abodes of all sentient beings, universally for all sentient beings of the dharma-realm, cultivate wholesome roots such as giving and the rest — not for themselves alone. "No distinction among endeavors": namely, the bodhisattvas, universally regarding all and every kind of wholesome root such as giving and the rest, diligently undertake and train. "No distinction among times": namely, the bodhisattvas, constantly and without interval, do not leave off exertion nor cast off the yoke of the wholesome; whether by day or by night, in the present Dharma [life] or the later Dharma [life], by this very cause their wholesome roots such as giving and the rest run on constantly without replacement.

It should be known that herein, by four aspects they accomplish freedom from defilement: namely, the bodhisattvas cultivate the wholesome dharmas bearing a glad mind; by this cause, they are without suffering, without grief, without any change or regret. Again, the bodhisattvas cultivate the wholesome roots beyond measure such as giving and the rest without harming or vexing others, without clinging to view-tendencies, without mixing in evil conduct. Again, the bodhisattvas, earnestly and pervading their whole being, regarding the wholesome dharmas beyond measure such as giving and the rest see only their merit, only their truth, only their peace — utterly well settled, undertaking and training rightly, not led by other conditions, not drawn off and away by anything else. Again, the bodhisattvas do not, on account of the wholesome dharmas such as giving and the rest that they cultivate, hanker after a maturational fruit — whether wheel-turning king, or lord Śakra of the gods, or Māra, or Brahmā; nor do they hanker after any return from others. Without any resting place [of dependence], they do not rely on any gain, honor, worldly renown, or even on the sustaining of body and life. By aspects such as these — pure, joined with gladness, without any inequity, earnest, and without dependence — cultivating the wholesome dharmas beyond measure such as giving and the rest, expounded at large down to those ending in shared endeavor, are named free of defilement.

Because they are blazing, because they are unmoving, and because they are well purified, they should be known as to their purity. If the bodhisattvas have entered the ground of pure aspiration, all their wholesome roots are blazing and unmoving. As for "blazing": namely, because this bodhisattva's aspiration is already pure, all his wholesome dharmas, without deliberating, are present in blazing abundance. As for "unmoving": namely, because this bodhisattva's aspiration is already pure, all the wholesome dharmas he has obtained and all he has accumulated are without any turning back, and in the world to come can be without diminution. Such a bodhisattva, through this and that day and night he passes through, and through this and that body of his own he traverses, has all his wholesome dharmas like the moon in its bright phase, increasing only, never diminishing. If the bodhisattvas dwell at the ultimate ground, or are those bound to one more life, in their last existence, all their wholesome dharmas are named well purified — above this there is no further surpassing pure dharma subsumed under the bodhisattva stage.

Thus the wholesome dharmas beyond measure such as giving and the rest, ending in shared endeavor, by three kinds of condition should be known as to their manifest practice, by two kinds of condition as to their supremacy, and by three kinds of condition as to their purity.

Herein, all the giving and all the discipline, expounded at large down to all the shared endeavor — if much cultivated, if well purified, if fully complete — can bring about the fruit of the adamantine, firm body of unsurpassed, right and equal awakening, and of the true Dharma's long abiding. Herein, all the difficult giving and difficult discipline, expounded at large down to the difficult shared endeavor — if much cultivated, if well purified, if fully complete — can bring about the fruit of the Tathāgata's accomplishing of the unequaled, rare, and wondrous Dharma. Herein, all the all-doors giving and all-doors discipline, expounded at large down to the all-doors shared endeavor — if much cultivated, if well purified, if fully complete — can bring about the fruit of the Tathāgata being honored by all the most surpassing sentient beings, gods, and humans. Herein, all the good-person giving and good-person discipline, expounded at large down to the good-person shared endeavor — if much cultivated, if well purified, if fully complete — can bring about the fruit of the Tathāgata being, toward all sentient beings — the footless, the two-footed, the four-footed, the many-footed, those with form, those without form, those with perception, those without perception, and those neither with nor without perception — the most honored and surpassing among all these classes of sentient beings. Herein, all the all-kinds giving and all-kinds discipline, expounded at large down to the all-kinds shared endeavor — if much cultivated, if well purified, if fully complete — can bring about the fruit of the Tathāgata's body adorned with the thirty-two marks of the great person and the eighty minor excellences, subsumed under merit surpassing and beyond measure. Herein, all the request-fulfilling giving and request-fulfilling discipline, expounded at large down to the request-fulfilling shared endeavor — if much cultivated, if well purified, if fully complete — can bring about the fruit of the Tathāgata, when he sits at the seat of awakening, being such that no Māra-foe can vex or touch him, none can shake him. Herein, all the giving that is the ease of this world and the next and the discipline that is the ease of this world and the next, expounded at large down to the shared endeavor that is the ease of this world and the next — if much cultivated, if well purified, if fully complete — can bring about the fruit of the Tathāgata's most surpassing ease of the meditative absorptions, the liberations, the concentrations, and the meditative attainments. Herein, all the pure giving and pure discipline, expounded at large down to the pure shared endeavor — if much cultivated, if well purified, if fully complete — can bring about the fruit of the Tathāgata's four kinds of every-kind purity — namely, purity of the basis relied on, purity of the object, purity of mind, and purity of knowledge; and can also bring about the utterly pure fruit of the Tathāgata's three things-that-need-no-guarding, the ten powers, the four fearlessnesses, the three foundations of mindfulness, and all the exclusive buddha-dharmas.

Thus the bodhisattva's wholesome dharmas such as giving and the rest can bring about the fruit that is unsurpassed and reaches the ultimate; and it should be known that they can also bring about, within the flow of birth-and-death, the surpassing fruits — lovely and faultless, beyond measure and beyond bound — that are the remainder in accord with bodhisattva conduct.

Why, After the Six Perfections Have Been Expounded, a Separate Chapter Is Still Set Up for the "Means of Gathering"

The Chapter on Giving, the Chapter on Discipline, the Chapter on Patience, the Chapter on Vigor, the Chapter on Meditation, the Chapter on Wisdom — the six perfections are the bodhisattva's own practice; once the six perfections are complete, is that not enough? Kuiji, at the head of the Chapter on the Means of Gathering, first raises this very question, then answers it himself: "The practice of self-benefit gathers up the prior six perfections; but self-benefit, if it is to be uncontaminated, must have the benefiting of others — and so, next, the Chapter on Gathering is expounded". The six perfections are self-benefit; if self-benefit is to be uncontaminated, there must next be "the benefiting of others" — and this is just the matter that the Chapter on the Means of Gathering sets out to expound. "Gathering" (攝) is gathering-in and taking-in; only by gathering sentient beings in, drawing them near and keeping them close, is there any way to teach them and to deliver them.

The four means of gathering — giving, kind speech, beneficial action, and shared endeavor — are the four methods by which the bodhisattva gathers "people" in. Giving has already been fully treated earlier, in the Chapter on Giving; this chapter states plainly, "thus have the many kinds of giving and discipline been set forth", and does not repeat it; and so the Chapter on the Means of Gathering in fact unfolds only three means of gathering: kind speech, beneficial action, and shared endeavor. Kuiji further sets down one intriguing question-and-answer: since all three means of gathering take "wisdom" for their substance, are they not then a repetition of the "perfection of wisdom" among the six perfections? The answer is: "It is said: not so; the one, giving, has already been fully treated earlier, and the three means of gathering, though subsumed under wisdom, have not yet been fully treated earlier, and so are set forth now" — it is the same wisdom, but where the wisdom is put to work, and what shape it takes when put to work, has not yet been expounded; and this is just what the Chapter on the Means of Gathering fills in.

Kind Speech: First Make Them Willing to Listen

The first of the three means of gathering is kind speech — speaking. But kind speech is not so simple a thing as "saying nice words"; the treatise, at the very opening, first defines its substance: "speech that is agreeable and pleasing, truthful speech, Dharma-speech, and speech that draws in and gathers the meaning". Kuiji pairs each of these four kinds of speech with one kind of "keeping-free": agreeable speech he pairs with not being divisive; truthful speech, with not speaking falsely; Dharma-speech, with not being harsh; speech that draws in the meaning, with not being frivolous — in other words, the very ground of kind speech is to take these four pure verbal actions — "not speaking falsely, not being divisive, not being harsh, not being frivolous" — and to say them out, to put them to use, in a positive form.

Kind speech is then, once again, laid out one by one along the "nine-aspect common formula" (intrinsic nature / all-inclusive / difficult / all-doors / good person / all-kinds / request-fulfilling / ease of the two worlds / purity) shared with the Chapter on Giving and the Chapter on Discipline; and within it two places most deserve notice:

Difficult kind speech — it is not easy to open one's mouth to just anyone. The treatise cites three difficulties: toward "foes and evil companions who could kill them," still with a good and pure mind, unsullied and unclouded, to speak consoling, gladdening, and surpassingly beneficial speech; toward people "of the highest stupidity and dull faculties," with a mind free of misgiving, vowing to bear the fatigue, to expound to them over and over; toward those of evil conduct who "flatter, deceive, and cheat their preceptors, their instructors, and their venerable elders," to speak to them free of resentment and free of anger and vexation. These three kinds of people are precisely the three kinds one finds hardest to open one's mouth to, and easiest to give up on — and the Chapter on the Means of Gathering deliberately lists "speaking to them" as the "difficult" within kind speech, and the meaning is clear: to gather in is not to pick out the easy people to gather in.

Pure kind speech — here the treatise, unusually, does not unfold the matter, saying only "there are twenty kinds … which should be known as earlier in the Chapter on the Lineage of the Powers". Kuiji takes these twenty apart to look at them: "the earlier Chapter on the Lineage of the Powers has two: one set of fifteen aspects, and one of five aspects, combining to twenty". That is to say, when kind speech is carried to its purest reach, it is in fact no longer a self-standing set of speaking-technique, but has returned to that very set of "marks of the fullness of expounding" on which the "seeds of the ten powers" rest, back in the Chapter on the Lineage of the Powers — the summit of kind speech and the summit of the bodhisattva's own attainment are one and the same thing.

Beneficial Action: Speech Without Deed Does Not Count as Gathering

The treatise says it plainly: "beneficial action is, at large, as with kind speech; its marks should be known thereby" — beneficial action too is fitted to the same set of nine aspects; but it then adds at once a "differentiating sense": "by kind speech of every class, in accord with expounding this or that meaning to be headed toward, they carry out beneficial action, benefiting sentient beings — and so it is named beneficial action". Kind speech is "saying"; beneficial action is taking the principle that has been said and "doing" it — bringing it down into action so as to benefit the other.

Beneficial action is divided into the three doors of "benefit in the present Dharma [life]," "benefit in the later Dharma [life]," and "benefit in both the present and later Dharma [life]," and is also divided into five kinds each relying on "inner purity" and "outer purity," ten in all — and within these ten kinds of pure beneficial action there is one self-description full of meaning: the bodhisattva "though he presently abides in the most surpassing, foremost, and full wealth and station, humbles himself as a slave, as a servant, and also as a filial son, as a caṇḍāla's son — his mind bowed low, apart from arrogance, apart from conceit, and apart from clinging to a self". One who dwells in an honored station and can give another everything, yet who sets himself in a place as lowly as a slave, a servant, or even a caṇḍāla's son — this is just the measure of beneficial action: to exhort another toward the good while carrying a trace of looking-down-from-above is already to have lost half the exhortation before it starts.

Shared Endeavor: At the Last, Step Down and Do It Oneself

The first three means of gathering — giving, kind speech, beneficial action — can all still be "I give to you, I speak to you, I help you do it"; shared endeavor is not like this. The treatise defines it: "if in this meaning and this wholesome root he exhorts another to undertake and train, then in this very meaning and this very wholesome root he himself presently undertakes and trains, whether equally or more" — exhorting another to train, he himself too goes and trains, goes and cultivates, equally or more deeply; "his endeavor is the same as another's, and so it is named shared endeavor."

The treatise itself points out the most moving thing about shared endeavor: the one to be converted, seeing the "shared endeavor the bodhisattva cultivates," becomes toward his own wholesome root "firm and settled, without any turning back" — why? Because in his heart he understands: "What the bodhisattva exhorts me to undertake and train in must surely be able to bring me benefit and ease. Therefore, what the bodhisattva confers on me, he himself presently practices right within it". No one will fail to trust a teacher who "first does it for you to see"; and, conversely, the treatise writes down the other side without any softening: were it not for a shared endeavor like this, another would have the right to press the challenge — "You yourself cannot even undertake and train in the wholesome — how then can you, with the wholesome, earnestly exhort and guide, and again and again instruct and admonish another?"

But within "shared endeavor" itself, the ancient masters saw a finer measure still — must one, every time, "display that oneself too is training alongside"? Not necessarily. Dunlun sets down two masters' fourfold analysis of the phrases, and of these Tai's account is the clearest:

The first phrase is being in shared endeavor with another yet not displaying it oneself — there is a bodhisattva who is in fact equal to the several bodhisattvas in merit and majestic power, standing plainly as a teacher within the bodhisattva path, yet "because he conceals his own good, he does not display it himself"; his conduct is in fact the same, but he does not parade that he too is training alongside.

The second phrase is not being in shared endeavor with another yet displaying it oneself — for the sake of converting sentient beings of inferior capacity, the bodhisattva "takes birth among dogs and the like," yet does not truly run with the dogs and do the deeds of dogs; he only "appears to be born there" so as to carry out the conversion. This is what Jing sets forth: taking birth in the body of lowly sentient beings of the caṇḍāla or dog class, appearing in person to share their dharma [condition] — for the sake of benefiting, of removing calamity and harm, of taming, and of converting.

The third phrase is being in shared endeavor with another and also displaying it oneself — seeing that the one to be converted has a wholesome root "still shakable," he presently appears sharing the endeavor with him so as to make him abide firmly.

The fourth phrase Tai only says "can be understood," and glosses no further — this one phrase is precisely to be left for the reader himself to work out by holding it against the prior three.

Take the four phrases together, and shared endeavor is not a single fixed gesture, but a matter of deciding, in view of the capacity and need of the one to be converted, "whether or not to let oneself be seen training alongside" — sometimes to conceal one's own merit is compassion (not making the other feel abashed and so turn back), and sometimes to appear in person sharing the dharma is also compassion (not letting the other, alone and companionless, give up).

Drawing to a Close: Why the Wholesome Dharmas "Manifest," Why They Are "Supreme," Why They Are "Pure"

With the three means of gathering expounded, the treatise turns back and gathers up the whole batch of "wholesome dharmas beyond measure that aid the factors of awakening" — giving, discipline, and on to the means of gathering — and asks three levels of question:

Why do they manifest — "by the three conditions of body, speech, and mind": the bodily action does, the verbal action speaks, the mental action intends; only with all three actions complete can a wholesome dharma be set in motion.

Why are they supreme — by the two conditions of "vastness" and "freedom from defilement": vastness is "no distinction among sentient beings, no distinction among endeavors, no distinction among times" — cultivating not for some one person, some one kind of endeavor, some one stretch of time, but universally for all sentient beings, all times, and all places; freedom from defilement is cultivating with a glad mind, without harming or vexing others, not hankering, on account of what one cultivates, after a maturational fruit, not relying on worldly renown or gain — the four aspects taken together are precisely the cleaning-away, along with everything else, of the very thought "I am doing a good deed."

Why are they pure — by the three conditions of "blazing, unmoving, well purified": the bodhisattva who has entered the ground of pure aspiration finds his wholesome dharmas present in blazing abundance without any deliberate deliberating, and the wholesome dharmas he obtains all without any turning back, "like the moon in its bright phase, increasing only, never diminishing" — the moon, from new to full, waxes night by night and never turns back.

Last of all, the treatise fits each of the nine aspects (setting aside intrinsic nature, which is given no separate fruit) with a fruit: all giving, discipline, and shared endeavor bring the fruit of the adamantine, firm body and the true Dharma's long abiding; the difficult, the fruit of the Tathāgata's unequaled, rare, and wondrous Dharma; the all-doors, the fruit of being honored by all the most surpassing; the good-person, the fruit of being the most honored and surpassing; the all-kinds, the fruit of the body adorned with the thirty-two marks and the eighty minor excellences; the request-fulfilling, the fruit of being such that no Māra-foe can shake him; the ease of this world and the next, the fruit of the most surpassing ease of the meditative absorptions, the liberations, the concentrations, and the meditative attainments; the pure, the fruit of the four kinds of every-kind purity, together with the utterly pure fruit of the three things-that-need-no-guarding, the ten powers, the four fearlessnesses, the three foundations of mindfulness, and all the exclusive buddha-dharmas. Nine aspects, nine fruits, each answering to each — what the mark of the mind is in the cultivating is just what the mark of the fruit's virtue is in the accomplishing.

The One Meaning This Chapter Casts into Relief

The Chapter on Giving speaks of "giving"; the Chapter on the Means of Gathering speaks of "gathering" — keeping people close to oneself, keeping them within the true Dharma. But the order the treatise arranges is quite clear: first kind speech (so speaking as to make them willing to listen), then beneficial action (doing it out, so that they gain real benefit), and last shared endeavor (stepping down oneself and cultivating alongside them, so that the other feels neither alone nor taught from on high). The three steps run deeper one than the next: speaking is easy, doing is harder, and to be willing to cultivate and train alongside another, content to dwell low — as a slave, as a servant, as a filial son, as a caṇḍāla's son — is the last step of all in gathering the hearts of others. What the bodhisattva relies on to gather sentient beings in is never the distance of a disparity in majestic virtue, but this whole close-at-hand accompaniment of "said, done, and done oneself too."

Carrying Forward

The means of gathering in this chapter inherit from before and open onto what follows: the one item, giving, inherits from the Chapter on Giving (15-01-09) — "thus have the many kinds of giving and discipline been set forth" — and is not repeated; the twenty aspects of pure kind speech point back to the Chapter on the Lineage of the Powers (15-01-08) — "which should be known as earlier in the Chapter on the Lineage of the Powers" — which Kuiji glosses as fifteen aspects plus five aspects combining to twenty. The closing passage's formula — three conditions for manifest practice / two conditions for supremacy / three conditions for purity, and the fruit-attainment of the latter eight doors — runs in common with the format of the Chapter on Giving and the Chapter on Discipline, and is the drawing-to-a-close shared through giving, discipline, and the means of gathering as three. Verification of the Section on Ascertainment's range of ascertaining the Bodhisattva Stage shows that it sets up no separate ascertainment of the Chapter on the Means of Gathering — the meaning of the four means of gathering is self-sufficient in the Basic Section. There follows the Chapter on Offering, Attending, and the Immeasurable, the sixteenth.