瑜伽論記 10.225

10.225

義曰：今準前略，十一相義即事業救苦合為一，以為助伴義等故，若所為助伴一是事業一是救苦二義別故，以後四十三及報恩中開為二，何以得知？即報恩中解云：於如理說於方便說於如理說前言十一相第二相，方便說是何，第三是報恩方便說合當第三，報恩中何處有方便說義？今解，第二如理說中，有云：或復方便善巧宣說，如於樂行等即是方便說，此若十相明義即如理方便宣說合第二，若說雖同如理方便二義別故，故此中分為二。

The doctrinal meaning states: Now, following the previous brief [summary], the meaning of the eleven marks is that undertakings and rescuing from suffering are combined into one, because the meaning of companionship is the same. But regarding that for which companionship is provided, one is undertakings and one is rescuing from suffering, and since the two meanings differ, later in fascicle 43 and in [the section on] requital of favors they are opened into two. How is this known? That is, in [the section on] requital of favors it explains: 'in speaking in accordance with the Dharma, in speaking through skill in means'—speaking in accordance with the Dharma was previously said to be the second mark of the eleven marks; what is speaking through skill in means? The third is requital of favors; speaking through skill in means should correspond to the third. Where in the requital of favors is there the meaning of speaking through skill in means? Now it is explained: within the second, speaking in accordance with the Dharma, there is the statement, 'or speaking through skill in means, as regarding those who delight in wholesome conduct,' etc., which is speaking through skill in means. If the meaning is explained in terms of ten marks, then speaking in accordance with the Dharma and through skill in means are combined as the second. Although both are speaking, because the two meanings of 'in accordance with the Dharma' and 'through skill in means' differ, they are divided into two here.