起信論疏筆削記 14.20

14.20

開總中，論　父母等者，如釋迦之度羅睺，父之力也。又度諸母子姪等，眷屬諸親力也。又如淨德與淨藏、淨眼共化妙莊嚴王，亦眷屬之力也。謂彼等宜以此類化度，故佛為現父母等身，餘意例同。論　給使者，即供給走使。《涅槃經》云：榮豪自貴，我於其人為作僕使，趨走給侍。《淨名》云：見須供侍者，現為作僮僕，既悅可其意，乃發以道心。論　知友者，知聞朋友，如鶖子之化目連，以切磋琢磨共成其器。論　冤家者，如未生冤王弒害父母，令其獲得果證。又如無厭足王以殺事故，令眾皆得解脫門。論　四攝者，一布施，令他附己；二愛語，為他說法，熏成淨種；三利行，隨彼所行，方便利之，令善根成熟；四同事，過惡同惡而斷彼惡，遇善同善而進彼善。以此四事隨機曲誘，攝令入道。然於五中唯第四是逆方便，餘皆順也。

In unfolding the general [categories]: in the treatise, "parents, and so forth" refers to examples such as Śākyamuni delivering Rāhula, which was through the power of a father. Furthermore, his delivering mothers, sons, nephews, and the like was through the power of relatives and kinsmen. Likewise, Śuddhamatī together with Vimalagarbha and Vimalanetra converting King Śubhavyūha was also through the power of relatives. This means that because it was suitable to transform and deliver those individuals through such means, the Buddha manifested for them bodies of parents and so forth; the remaining cases are analogous. In the treatise, "servants" refers to providing service and running errands. The Nirvāṇa Sūtra states: "Toward those who are proud and regard themselves as noble, I become a servant on their behalf, hastening to serve and attend them." The Vimalakīrti[-nirdeśa] states: "Seeing those in need of attendants, he manifests as a servant for them; once their wishes are gratified, he inspires the mind of the Way in them." In the treatise, "friends" refers to acquaintances and friends, just as Śāriputra converted Maudgalyāyana, cutting, polishing, and refining together to jointly complete their vessels. In the treatise, "enemies" refers to examples such as King Ajātaśatru murdering his parents, which led him to attain realization of the fruits. Furthermore, it is like King Anivartana [or Aparyāptasantoṣa] who, through the act of killing, caused the multitudes to all attain gates of liberation. In the treatise, "the four means of embracing" are: first, giving, causing others to attach to oneself; second, affectionate speech, expounding the Dharma for them to perfume them with pure seeds; third, beneficial conduct, adapting to whatever they practice and conveniently benefiting them to bring their good roots to maturity; fourth, empathy, sharing their misdeeds when evil occurs so as to sever their evil, and sharing their goodness when meeting good so as to advance their goodness. By using these four things to adapt to their capacities and subtly entice them, one embraces and leads them to enter the Way. However, among the five, only the fourth is an adverse expedient; the rest are all favorable.