大方廣佛華嚴經疏 30.32

30.32

第三通難釋成者，有伏難云：菩薩期心先人後己，今先自行，豈不相違？故下釋云：但自修行便能益物。此亦成上安立眾生於菩提心，及以菩提心長養善根。文中分二：初正明、二重徵釋。今初，先總明、後「令一切」下別顯。有十二句，總顯持犯。前六明有持德。安住者，通住諸戒。開曉者，明閑持犯。三善行。四惡止。五心無垢。六智能照。後六明無犯過，一不起心過，故無塵染；二不犯身口，故無業報障，照明開曉不翳於理；三由不犯則二世清涼；四離無慚及悔纏所縛；五離惡因惡果；六不自惱惱他成波羅蜜。

Third, answering objections to explain and accomplish: there is a hidden objection that says: The bodhisattva's intention is to prioritize others before oneself; now prioritizing one's own practice, does that not conflict? Therefore, the explanation below says: Merely practicing oneself is able to benefit beings. This also accomplishes the above establishing of sentient beings in bodhicitta and nurturing kuśala-mūla with bodhicitta. The text is divided into two parts: first, directly clarifying; second, re-raising the inquiry and explaining. Now, in the first: first, generally clarifying; later, from "causing all" downward, specifically revealing. There are twelve phrases, generally revealing upholding and violating. The first six clarify having the virtues of upholding. "Abiding" generally means abiding in all precepts. "Enlightening" clarifies being thoroughly skilled in upholding and violating. Third, good conduct. Fourth, halting evil. Fifth, the mind being free of defilement. Sixth, wisdom being able to illuminate. The latter six clarify having no faults of violation: first, not giving rise to mental faults, hence without dust or defilement; second, not violating with body or speech, hence without the obstruction of karmic retribution, illuminating and enlightening without obscuring the principle; third, because of not violating, one experiences coolness in both present and future lives; fourth, being free from the bonds of shamelessness and remorse; fifth, being free from evil causes and evil results; sixth, not afflicting oneself or afflicting others, thereby accomplishing the pāramitās.