瑜伽論記 10.101

10.101

第七解方便所攝身語意中，云復何因緣唯四攝事說名方便者，問意，行眾多，何故唯說四攝利他，下答意中，利他行廣，於中略攝為四即盡，無有過增長隨攝方便者，景云：布施攝他隨順愛語故名隨攝方便，測云：布施前生隨順彼情故名隨攝方便，能攝方便者，景云：愛語開導正為能攝，測云：彼未附己令其攝受觀察正理名能攝方便，令入方便者，景云：利行令其離惡勸道調伏名令入也，測云：觀察已後令入善處故名令入，隨轉方便者，景云：同事者於正事業同共修行，令彼隨己行而轉方便也。

Seventh, in explaining the body, speech, and mind subsumed by expedient means, regarding the question, "For what reason are only the four articles of attraction called expedient means?": the intention of the question is that practices are manifold, so why are only the four articles of attraction said to benefit others? In the intention of the reply below, practices that benefit others are vast, yet briefly subsuming them into four exhausts them completely, with no excess. Regarding the expedient means of following and attracting: Jing says that giving attracts others and complies with pleasant speech, hence it is called the expedient means of following and attracting; Ce says that giving previously complies with the sentiments of the other, hence it is called the expedient means of following and attracting. Regarding the expedient means of being able to attract: Jing says that guiding with pleasant speech is precisely being able to attract; Ce says that causing one who is not yet attached to oneself to be attracted and observe correct principles is called the expedient means of being able to attract. Regarding the expedient means of causing entry: Jing says that beneficial action causes them to depart from evil and admonishes them toward taming, which is called causing entry; Ce says that after observation, causing them to enter good places is called causing entry. Regarding the expedient means of following along: Jing says that co-operation means practicing together in correct enterprises, being an expedient means to make them follow along with one's own practice.