仁王護國般若波羅蜜多經疏 1.91

1.91

解曰：讚無貪行。菩薩濟物得同體悲，正利他時即為自利，不見離自別有利他。四攝法者，攝有情故。《成實論》云「一者布施，衣食等物攝取眾生。二者愛語，隨意語言取彼意故。三者利行，為他求利助成他事。四者同事，如共一船憂喜同故。」又《大品經》云「財法二種攝取眾生，名為布施。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趣中，與諸眾生同其事業，名為同事。」此四攝法業用云何？如《莊嚴論》第八頌云「令器及令信，令行亦令解。如是作四事，次第四攝業。」准長行釋，布施能令於法成器，由隨順彼堪受法故。愛語能令於法起信，由教法義彼疑斷故。利行能令於法起行，由能依法如法行故。同事能令彼得解脫，由行長時得饒益故。理實初地萬行皆修，此順施度故偏讚矣。次第二地其義者何？

The commentary states: This praises the practice of non-greed. In delivering beings, the bodhisattva attains identical-substance compassion: when directly benefiting others, it is itself benefiting oneself; one does not see any benefiting of others apart from oneself. The 'four means of embracing' (catuḥ-saṃgraha-vastu) are so named because they embrace sentient beings. The *Tattvasiddhi-śāstra* says: 'First is giving (dāna): embracing sentient beings with material goods such as food and clothing. Second is affectionate speech (priyavādita): speaking according to their inclination in order to win their hearts. Third is beneficial conduct (arthacaryā): seeking benefit for others and helping them accomplish their tasks. Fourth is shared activity (samānārthatā): like being in the same boat, sharing both grief and joy.' Furthermore, the *Larger Prajñāpāramitā Sūtra* says: 'Embracing sentient beings with both wealth and Dharma is called giving. Preaching the six pāramitās for sentient beings is called affectionate speech. Teaching and transforming sentient beings to cause them to practice the six pāramitās is called beneficial conduct. Entering the five destinies through manifold transformations by the power of supernormal faculties, engaging in the same endeavors as sentient beings, is called shared activity.' What is the function of these four means of embracing? As the eighth verse of the *Mahāyānasūtrālaṃkāra* states: 'Causing them to become vessels and causing faith, / causing practice and also causing liberation: / acting thus in four tasks, / such is the order of the four means of embracing.' Following the prose commentary: giving can make them become vessels for the Dharma, because by accommodating them they are enabled to receive the Dharma; affectionate speech can cause faith in the Dharma to arise, because by teaching the meaning of the Dharma their doubts are severed; beneficial conduct can cause practice of the Dharma to arise, because they are enabled to practice in accordance with the Dharma relying on the Dharma; shared activity can cause them to attain liberation, because by practicing for a long time they attain benefit. In principle, on the first bhūmi all myriads of practices are cultivated, but here, in accord with the perfection of giving, it is praised in particular. Next, regarding the second bhūmi, what is its meaning?