大方廣佛華嚴經隨疏演義鈔 44.61

44.61

疏「又如十住婆沙論說：一矯異」者，謂有貪利養故，行十二頭陀。作如是念：他作是行當得敬養，我作是行亦或得之。為利養故，改易威儀。二「自親」者，為有貪利養故，至檀越家而語之言：「汝等如我父母兄弟姊妹親戚無有異也。若有所須，我能相與。若有所作，我能作之。不計遠近來相問訊，我住此者正相為耳。」為求利養貪著檀越，能以巧辯牽引人心。三「激動」者，謂有不計貪罪欲得財物，現於貪相，語檀越言：「此衣鉢尼師壇好，若我得之則能受用。若人能隨意施者，此人難得。」又有謂檀越言：「汝家羹飯餅肉香美，衣服又好。若常供養我，我以親眷必當相與。」四「抑揚」者，謂貪利養故，語檀越言：「汝極慳惜，尚不能與父母、兄弟姊妹、妻子親戚，更有誰能得汝物者？」檀越愧恥俛仰施與。又至餘家語彼人言：「汝有福德，受人身不空。阿羅漢等常入汝家，與汝坐起語言。」欲令檀越必謂我是羅漢。「五者因利求利」者，謂有以衣鉢及僧伽梨尼師壇等資生之物持示人言：「此是國王及施主等并餘貴人將來與我。」令其檀越心中生念：「王及貴人尚供養彼，況我不與？」因以此利更求餘利，故以名也。

The Commentary states: "Again, as the Daśabhūmika-vibhāṣā states: First, affectation." This means that out of greed for material support, one practices the twelve dhūtas, thinking: 'Others who practice this receive reverence and support; if I practice this, I may perhaps obtain it too.' For the sake of support, one alters one's deportment. Second, "intimacy." This means that out of greed for material support, one goes to a patron's house and says to them: 'You are no different from my own parents, brothers, sisters, and relatives. If there is anything you need, I can give it to you. If there is anything to be done, I can do it for you. Regardless of distance, I come to inquire after you; my staying here is purely for your sake.' Out of seeking material support and covetous attachment to patrons, one is able to sway people's hearts with clever eloquence. Third, "exasperation / provocation." This means that without considering the fault of greed, one desires to obtain wealth and goods, displays the signs of greed, and says to a patron: 'This robe, bowl, or niṣīdana is fine; if I were to obtain it, I could make use of it. A person who can give according to another's wish is rare to find.' Or one says to a patron: 'Your family's broth, rice, cakes, and meat are fragrant and delicious, and your clothes are fine too. If you regularly make offerings to me, I will certainly share them with your relatives.' Fourth, "disparagement and flattery." This means that out of greed for material support, one says to a patron: 'You are extremely stingy; you cannot even give to your parents, brothers, sisters, wife, children, and relatives, so who else could possibly get anything from you?' The patron, feeling ashamed, yields and gives. Or one goes to another's house and says to that person: 'You possess merit and virtue; you have not obtained a human body in vain. Arhats and the like constantly enter your house to sit, rise, and converse with you,' intending to make the patron think that one must be an arhat oneself. Fifth, "seeking gain through gain." This means that one shows people robes, bowls, saṃghāṭī, niṣīdana, and other requisites of life, saying: 'These were brought and given to me by kings, donors, and other nobility,' causing that patron to think: 'If kings and nobility make offerings to him, how could I not give?' Because one uses this gain to seek further gain, it is so named.