瑜伽師地論略纂 11.140

11.140

自利之行，攝前六度，自利無漏，須有利人，故次明〈攝品〉。攝謂攝授，攝授有情。此中廣明，名為〈攝品〉。以布施中，前已明施訖，此中唯明三攝事。　問：若爾，三攝事以慧為體，何故更明？義曰：不然。一布施前已廣明，三攝事雖慧攝，前未廣明，故今辨之。　語自性中，「可意語」，不離間；「諦語」，謂不妄語；「法語」，不麁惡；「引攝義語」，不綺語。又未必配之，俱一一皆有此四。

The practice of self-benefit subsumes the preceding six perfections; self-benefit being uncontaminated, one must benefit others, hence the 'Chapter on Attraction' is explained next. 'Attraction' means attracting and receiving—attracting and receiving sentient beings. This being explained extensively here, it is named the 'Chapter on Attraction'. Because among them, giving was already fully explained above, only the [other] three means of attraction are explained here. / Question: If so, since the three means of attraction take prajñā as their essential nature, why are they explained again? The explanation is: this is not so. The single [means of] giving was already explained extensively above; although the three means of attraction are subsumed under prajñā, they were not explained extensively above, so they are analyzed now. / In the intrinsic nature of speech: 'pleasing speech' is not divisive; 'truthful speech' means not lying; 'Dharma speech' is not harsh; 'speech that introduces beneficial meaning' is not frivolous. Furthermore, they are not necessarily mapped [one-to-one] this way; each and every one possesses these four.