維摩經略疏垂裕記 3.125

3.125

二、四攝。「並非凡小所行」等者，荊溪云：如前三心，直深通大、大不通小，以名局故，是故通中亦須別也，但可通諸大乘而已。今亦如是，如前六度及四無量，理通大小，故此四攝及以大乘并下方便回逈之文，不通世間及兩二乘，彼教必無其事故也。又四無量及以四攝，歷教別釋修相證相不易分別、不可具存，故並略列。言「四攝」者，布施、愛語、利行、同事。約所同邊，諸教似同；細尋智願，高下永別，以其上兼下故也，乃至位位節級不同，即如本迹高下四句。今多分從下劣凡夫難化者說，其名必通，理不可壅。「所攝眾生」等者，能攝則有四教之脫，所化雖通世間之法，菩薩化人無不皆令至解脫，故彈指合掌其例可從，故今從於攝之本意。

Second, the four means of embracing. Regarding "they are not what is practiced by ordinary persons or the Hinayāna," and so forth, Jingxi says: "Just like the previous three minds, the straight and profound [minds] penetrate the Great [Vehicle], but the Great does not penetrate the Hinayāna, because their names are limited. Therefore, within the common there must also be distinct [features]; they can only penetrate the various Mahāyāna [teachings]. It is also like that here: just as with the previous six perfections and the four immeasurables, the principle penetrates both Mahāyāna and Hinayāna; thus these four means of embracing and the Mahāyāna, together with the following passage on expedient means and dedication, do not penetrate the worldly or the two two-vehicles, because in their teachings there are certainly no such matters. Furthermore, regarding the four immeasurables and the four means of embracing, when separately explaining the marks of practice and marks of realization across the teachings, they are not easily distinguished and cannot be preserved in full, so they are both listed in brief. As for the 'four means of embracing,' they are: giving, kind words, beneficial action, and common cause. In terms of the aspect in which they are shared, the various teachings appear identical; but if one closely examines the wisdom and vows, the superior and inferior are eternally distinct, because the higher subsumes the lower, and so forth, down to the differences in stages and ranks, which is just like the four propositions on the superior and inferior of the fundamental and traces. Here, it is mostly stated from the perspective of inferior ordinary beings who are difficult to transform; the names must penetrate, and the principle cannot be obstructed. Regarding 'the sentient beings embraced,' and so forth, the embrace has the liberation of the four teachings; although what is transformed penetrates worldly dharmas, when a bodhisattva transforms people, there is none that they do not lead to liberation. Therefore, snapping the fingers and joining palms are examples that may be followed; thus here it proceeds from the original intent of embracing."