大乘入道次第 1.29

1.29

次明四攝。略分二門：初釋名字，後辨行相。初中又二：先總，後別。總者，以此四事攝諸有情，故名四攝。或攝者益他，以施等法益有情故。故《瑜伽》云：「所有攝事，能成就他一切有情。」能成就者，即是益也。釋別名者，一者布施。運心普及，稱之為布。輟己惠人，故名為施。二者愛語。音聲屈曲，表彰名語。聞者悅樂，故目為愛。三者利行。行是所修之行，即是因名。利是所得利益，即是果稱。故《瑜伽》云：「由此能令於現法中得身輕安，於後法中般涅槃等。」此現輕安、後般涅槃，皆並名利，有所益故。四者同事。同者等也，事者事業。謂與有情等修行業，故名同事。二行相者，菩薩若欲攝化有情，不過此四。若欲化彼，先行於施。謂隨於彼所須外財金銀等物，及以內財手足等類，隨求皆與。由隨意與，故諸有情親附菩薩，是名施攝。既親附已，次以愛語悅豫彼心，令其受道。故《瑜伽》云：「云何菩薩自性愛語？常樂宣說可意語等，略有三種：一慰喻語。對諸有情含笑先言，命進問安，隨宜慰喻。二慶慰語。見諸有情有昌盛事，而慶悅之。三勝益語。為諸有情宣說一切圓滿殊勝、微妙法教。既行如上所有愛語，令所化生心起愛慕，歸依菩薩。」既歸依已，次教修行。《瑜伽》云：「謂諸菩薩由彼愛語，為諸有情示現正理。隨其所應，於諸所學隨義利行。」此意即說，隨彼諸乘根性差別，而教行彼三乘等行，得自乘果。又，若菩薩如是行中，必住悲心、無愛染心，勸導調伏。起利行已，次與所化同其事業。問：但化彼行，何假身同？答：自若不行，人焉肯學？為令彼修，故要自作。故《瑜伽》云：「謂諸菩薩，若於是義於是善根勸他受學，即於此義於此善根自現受學。如是菩薩與他同事，故名同事。」由此四事攝諸有情，不增不減。

Next, the four means of gathering are explained. They are briefly divided into two headings: first, explaining the names, and second, distinguishing their modes of practice. In the first heading there are again two parts: first the general, and then the specific. In general: because one gathers all sentient beings by means of these four matters, they are called the four means of gathering. Alternatively, "gathering" means benefiting others, because one benefits sentient beings with dharmas such as giving. Thus the Yogācārabhūmi-śāstra says: "All matters of gathering are able to accomplish all other sentient beings." Being able to accomplish is precisely benefiting. Explaining the specific names: first, giving. Directing the mind to spread everywhere is called "giving broadly" (bu); relinquishing oneself to bestow upon others is called "giving" (shi). Second, affectionate speech. Modulating the voice to express oneself is called "speech"; because hearers are delighted, it is termed "affectionate." Third, beneficial action. "Action" is the practice cultivated, which is the name of the cause; "benefit" is the benefit obtained, which is the name of the fruit. Thus the Yogācārabhūmi-śāstra says: "Through this, one can cause them to obtain pliancy of body in the present life, and to enter parinirvāṇa in future lives, and so forth." This pliancy in the present and entering parinirvāṇa in the future are both called benefit, because they provide assistance. Fourth, cooperation in pursuits. "Cooperation" means equality; "pursuits" means endeavors. Engaging in practices and endeavors together with sentient beings as equals is called cooperation in pursuits. Second, as for the modes of practice: if a bodhisattva wishes to gather and transform sentient beings, it does not go beyond these four. If one wishes to transform them, one first practices giving. That is, according to whatever external wealth they require, such as gold and silver, as well as internal wealth, such as hands and feet, one gives according to what is sought. Because one gives according to their wishes, sentient beings become close and attached to the bodhisattva; this is called gathering through giving. Once they have become close, one next delights their minds with affectionate speech, causing them to accept the path. Thus the Yogācārabhūmi-śāstra says: "What is the intrinsic affectionate speech of a bodhisattva? Constantly delighting in speaking pleasing words and so forth, which briefly has three kinds: first, words of consolation—greeting sentient beings with a smiling face before speaking, asking after their progress and welfare, and offering consolation as appropriate; second, words of congratulation—seeing sentient beings have prosperous circumstances and rejoicing with them; third, words of supreme benefit—proclaiming all complete, superior, and wondrous teachings of the Dharma for sentient beings. Once one has practiced all such affectionate speech as above, it causes the beings to be transformed to give rise to love and admiration in their minds, and to take refuge in the bodhisattva." Once they have taken refuge, one next teaches them practice. The Yogācārabhūmi-śāstra says: "A bodhisattva, by means of that affectionate speech, reveals the correct principle to sentient beings, and according to what is appropriate, engages in beneficial actions in accord with the meaning regarding what is to be learned." This means that in accordance with the different capacities of those various vehicles, one teaches them to practice the practices of those three vehicles and so forth, so that they attain the fruit of their own vehicle. Furthermore, when a bodhisattva acts in this way, they must abide in a mind of compassion and a mind free from affectionate attachment, exhorting, guiding, and subduing them. Having initiated beneficial actions, one next engages in the same endeavors as those who are being transformed. Question: If one merely transforms their practice, why is bodily participation necessary? Answer: If one does not practice it oneself, how would others be willing to learn? In order to cause them to cultivate it, one must do it oneself. Thus the Yogācārabhūmi-śāstra says: "If a bodhisattva encourages others to accept and learn a certain meaning or a certain root of goodness, they personally accept and learn that very meaning and that very root of goodness. When a bodhisattva cooperates with others in this way, it is called cooperation in pursuits." Through these four matters, sentient beings are gathered, neither more nor less.