大方廣佛華嚴經隨疏演義鈔 43.29

43.29

疏「苟心讚他」者，《智論》五十三說「舍利弗讚須菩提善說法好人相，不自讚、不自毀，於他外人亦不讚毀。若自讚，非大人相，不為人讚而便自美。若自毀者，是妖諂人。若毀他者，是讒賊人。若讚他者，是諂媚人。須菩提了無生法故，舍利弗雖讚而不諂，以稱實讚故。」又以斷法愛故，心不高亦不愛著，但益無障礙因。所謂一切法無所依止，故無障礙。又言取，即是著。《唯識》第八釋三熏習中云「惑苦名取，能取所取故。取是著義，業不得名取著。」《智論》取增名著，七十四云「初染曰取，生愛名著。」

Regarding the commentary's phrase "if one mentally praises another": the *Mahāprajñāpāramitopadeśa*, fascicle 53, states: "Śāriputra praised Subhūti as well-expounding the Dharma and having the characteristics of a good person, neither praising nor defaming himself, nor praising or defaming others. If one praises oneself, it is not the characteristic of a great person to glorify oneself without being praised by others. If one defames oneself, one is a deceitful and flattering person. If one defames others, one is a slanderous and harmful person. If one praises others, one is a sycophantic person. Because Subhūti realized the unarisen dharmas, although Śāriputra praised him, it was not sycophancy, because he praised in accord with reality." Furthermore, because he has severed attachment to dharmas, his mind is neither haughty nor attached, merely augmenting the cause of unobstructedness. That is to say, all dharmas have nothing on which they depend, hence there is no obstruction. Furthermore, to speak of grasping (取) is just attachment (著). The eighth fascicle of the *Vijñaptimātratāsiddhi*, explaining the three perfumings, states: "Affliction and suffering are called grasping, because of the grasper and the grasped. Grasping has the sense of attachment; karma cannot be called grasping and attachment." In the *Mahāprajñāpāramitopadeśa*, an increase in grasping is called attachment; fascicle 74 states: "Initial defilement is called grasping; the arising of craving is called attachment."