瑜伽師地論略纂 12.29

12.29

論解隨順會通方便善巧中，「謂諸菩薩下，乃至又於趣入遍緣一切三摩地門，能為隨順」等以來，明隨順；以下明會通。隨順，順彼；會通，為釋經說。先隨順令生欣樂，方便通緣故也。隨順中，先愛語，即美語也。次布施，亦復現行近施隨轉等者是也。　「近施隨轉」者，謂隨起施而攝近之。或近施，即行施攝事而近之；隨轉者，即同事攝事，由布施財，同為伴事，除所生恚等。「生愛敬」下，明利行。

Regarding the treatise's explanation of the skillful means of accommodation and reconciliation: from "namely, bodhisattvas... up to being able to accommodate entry into the door of samādhi that universally takes all as its object" clarifies accommodation; from there below clarifies reconciliation. "Accommodation" means according with them; "reconciliation" means explaining the scriptures. First, one accommodates them to give rise to delight, using skillful means to establish connections. In accommodation, first is pleasant speech (priyavādita), which is agreeable words. Next is giving (dāna), which is "also actively applying nearby giving and adapting," and so forth. "Nearby giving and adapting" means giving in accordance with circumstances to draw them close. Or, "nearby giving" means practicing the means of gathering through giving to draw them close; "adapting" means the means of gathering through beneficial conduct (arthacaryā) or identity of action (samānārthatā)—by giving material wealth and acting as companions in their undertakings, one dispels the resentment that has arisen. From "giving rise to love and reverence" downward clarifies beneficial conduct.