華嚴經探玄記 11.27

11.27

五約二利分別者，前七別顯二利、後三通約二利。前中，信是自利行，《地論》云「於中依自利行，謂信能信菩薩行及諸佛法，求必能得故。」依利他行，所謂悲慈，安隱釋悲，與樂釋慈，施以財攝他故。不疲倦者，自為他起攝法行，後二以法攝他行故。後三攝護前七，初二護成、後一成攝。由慚愧故，護令離惡，能令信等成無著行。由堅固力，護令住善，能令信等成不可動。由如說行，起後信等故名攝，離垢清淨名依止行，由供養佛亦攝起信等善根故。

Fifth, distinguishing them in terms of the two benefits: the first seven individually manifest the two benefits, and the latter three generally relate to the two benefits. Among the former, faith is a practice for the benefit of oneself; the Dilun says: "Among them, relying on the practice for the benefit of oneself means that through faith one is able to have faith in the bodhisattva practices and all Buddha-dharmas, because seeking them one is certain to attain them." Relying on the practice for the benefit of others refers to compassion and benevolence: pacification explains compassion, granting joy explains benevolence, and giving gathers others through wealth. 'Being without weariness' means generating for the sake of others the practice of gathering them through the Dharma, because the latter two are practices that gather others through the Dharma. The latter three embrace and protect the former seven: the first two protect and accomplish them, and the last one accomplishes and embraces them. Due to shame and conscience, protecting them causes them to be free from evil, which can cause faith and the rest to become practices free of attachment. Due to the power of firmness, protecting them causes them to abide in the good, which can cause faith and the rest to become unshakeable. Due to practicing as taught, generating subsequent faith and so forth is therefore called embracing; being pure and free of defilement is called the practice of relying [on the Dharma], because through making offerings to the Buddhas one also embraces and gives rise to wholesome roots such as faith.