仁王經疏 1.83

1.83

言四攝者，釋第九德。二門分別：一釋名、二辨業。釋名有二：先總、後別。言四攝者，即是總名。以四種法攝取眾生，故名四攝。別名有四：一布施、二愛語、三利行、四同利。依《成實論．四法品》云「布施者，衣食等物攝取眾生。愛語者，隨意語言取彼意故。利行者，為他求利助他成事。同利者，如共一船憂喜是同。」《大品經》云「財法二種攝取眾生，名為布施。以六波羅蜜為眾生說，名為愛語。教化眾生令行六度，名為利行。以神通力種種變化，入五道中與眾生同事，名為同事。」具說如彼。若廣分別，如《大般若》及《大智度論》七十一等。第二釋業者，如《莊嚴論》第八卷云「問：四攝業云何？偈曰：令器及令信，令行亦令解，如是作四事，次第四攝業。釋曰：布施者，能令於法成器，由隨順於財則堪受法故。愛語者，能令於法起信，由教法義彼疑斷故。利行者，能令於法起行，由如法依行故。同利者，能令彼得解脫，由行淨長時得饒益故。」廣如彼論（或有本云：說四弘願，諸眾生知苦斷集、證滅修道。多分無故，不可依也）。

"Four means of embrace" explains the ninth virtue. There are two analytical gateways: first, explaining the name; second, distinguishing their functions. Explaining the name has two parts: first, general; second, specific. "Four means of embrace" is the general name. Embracing sentient beings by means of four kinds of dharmas, they are therefore named the four means of embrace. The specific names are four: first, generosity; second, affectionate speech; third, beneficial conduct; fourth, common purpose. According to the "Chapter on the Four Dharmas" in the *Tattvasiddhi-śāstra*, it says: "Generosity means embracing sentient beings with material things such as clothing and food. Affectionate speech means speaking in accord with their wishes so as to capture their goodwill. Beneficial conduct means seeking benefit for others and assisting them to accomplish matters. Common purpose means sharing grief and joy as though aboard the same boat." The *Large Prajñāpāramitā Sūtra* says: "Embracing sentient beings by two kinds [of generosity], material and spiritual, is named generosity. Expounding the six pāramitās for sentient beings is named affectionate speech. Teaching and transforming sentient beings to cause them to practice the six pāramitās is named beneficial conduct. By supernatural powers manifesting various transformations, entering into the five destinies to share common endeavors with sentient beings, is named common purpose." It is fully described therein. If distinguishing them extensively, it is as in the *Mahāprajñāpāramitā-sūtra* and fascicle seventy-one of the *Mahāprajñāpāramitopadeśa*, and so on. Second, explaining their functions: as fascicle eight of the *Mahāyānasūtrālaṃkāra* states, "Question: What are the functions of the four means of embrace? The verse says: / Rendering into a vessel and inspiring faith, / causing practice and causing understanding; / thus performing these four functions, / successively are the functions of the four means of embrace. / The commentary states: Generosity can make one into a vessel for the Dharma, because by accommodating with wealth, they are capable of receiving the Dharma. Affectionate speech can inspire faith in the Dharma, because by teaching the meanings of the Dharma, their doubts are severed. Beneficial conduct can arouse practice toward the Dharma, because they practice relying on it according to the Dharma. Common purpose can cause them to attain liberation, because through purified practice over a long time they attain enrichment." This is extensively set forth in that treatise (some editions say: "expounding the four great vows, sentient beings know suffering, abandon its origin, realize its cessation, and cultivate the path"; as most editions do not have this, it should not be relied upon).