大方廣佛華嚴經隨疏演義鈔 43.32

43.32

疏「若說此勝利成善士行」者，論云「善士忍有五種，謂諸菩薩先於其忍見諸勝利，謂能堪忍補特伽羅，於當來世無多怨敵、無多乖離、有多喜樂、臨終無悔，於身壞後當生善趣天世界中，見勝利已自能堪忍（一）、勸他行忍（二）、讚忍功德（三）、見能行忍補特伽羅慰意慶喜（四），應有設有不忍如法悔除（論闕第五，恐是脫漏，故今具之）。」而疏云「說此勝利」，正是第三讚忍功德。如失自要，即是第一。自不忍不能令他安忍，今不不之，即是第二。既自慶慰亦能慶他，當第四五也。

Regarding the commentary's phrase "if one speaks of this supreme benefit, it accomplishes the conduct of a good person": the treatise states: "There are five kinds of patience of a good person: namely, bodhisattvas first see various supreme benefits in patience—namely, that a pudgala able to endure will in future lifetimes have few enemies, few separations, much joy and happiness, no remorse at the point of death, and after the dissolution of the body will be born in good realms among the devas. Having seen these supreme benefits, they are themselves able to endure (1); they encourage others to practice patience (2); they praise the virtues of patience (3); seeing a pudgala able to practice patience, they feel comforted and rejoice (4); if there should be any non-patience, they repent and remove it in accordance with the Dharma (the treatise lacks the fifth, which is feared to be an omission, so it is now supplied in full)." When the commentary states "speaking of this supreme benefit," it is precisely the third: praising the virtues of patience. "As if losing one's own essential" is the first. Not being patient oneself, one cannot cause others to abide in patience; now, not doing this is the second. Since one rejoices oneself and can also rejoice for others, this corresponds to the fourth and fifth.