大方廣佛華嚴經隨疏演義鈔 58.10

58.10

疏「所列諦寶等境」者，諦即實事理，寶即三寶等，等取世出世善之功能皆所信境。疏「信增成欲」，欲即信果。疏「一敬信」，即於德信也。「二淨信」，即於寶信也。離疑濁，故名淨，即經解清淨句。疏「上二皆云清淨是信之性」者，上皆《唯識》，並如前所引。疏「三決定信增上」，即經信決定，故今取經為名。準論云「以信分別故，便名分別信增上，令他證淨智故。」故令疏以分別字為其釋文。疏「此三增上」下，通釋。然今經云「發起悲愍故」，論經云「起悲愍心」，論釋云「起者，轉復現前。謂地前修習入地，即現今在地中，云轉復現。」疏「七慚愧信增上是所成行體」者，故論云「樂修何等？行波羅蜜行故，以崇重賢善為慚，故成檀等諸度。輕拒暴惡為愧，故治於慳等諸蔽。」輕拒暴惡，即不著世間。無惡有善，故曰莊嚴。故《遺教經》云「以慚愧服而自莊嚴」。八是得等侶，亦即行緣，論云「僧為等侶，同事安樂。」九者敬法，即行所依。論云「入何法中？謂諸佛教。則亦行所詣，是所入故。」

Regarding the commentary's phrase, 'The objects listed such as the truths, the treasures, etc.': 'truths' refers to actual phenomena and principle; 'treasures' refers to the Three Treasures and the like; 'and the like' includes the efficacy of mundane and supramundane virtues, all of which are objects of faith. Regarding the commentary's phrase, 'Faith increasing becomes aspiration': aspiration is the fruit of faith. Regarding the commentary's phrase, 'First, reverent faith': this is faith in virtue. 'Second, pure faith': this is faith in the treasures. Being free from the defilement of doubt, it is called pure; this corresponds to the sūtra's phrase 'understanding purity'. Regarding the commentary's phrase, 'Both of the above state that purity is the nature of faith': these are both from the Vijñaptimātratāsiddhi, and are as cited earlier. Regarding the commentary's phrase, 'Third, the pre-eminence of resolute faith': this corresponds to 'resolute in faith' in the sūtra, hence it now adopts the sūtra's term as its name. According to the treatise: 'Because faith discriminates, it is called the pre-eminence of discriminating faith, enabling others to realize pure cognition.' Therefore, the commentary takes the word 'discriminating' as its explanation. Regarding the commentary's phrase, 'These three pre-eminences...': this is a general explanation. However, while the present sūtra says 'because of generating compassion', the treatise's sūtra text says 'arousing a mind of compassion', and the treatise's commentary explains: '"Arousing" means manifesting all the more. That is to say, having practiced prior to the bhūmis to enter the bhūmi, now being present in the bhūmi, it is said to manifest all the more.' Regarding the commentary's phrase, 'Seventh, the pre-eminence of the faith of shame and dread of blame is the essence of the practice to be accomplished': thus the treatise says, 'What does one delight in practicing? Practicing the conduct of the pāramitās. Because venerating the worthy and good constitutes shame, it accomplishes the perfections such as giving. Because despising and resisting violence and evil constitutes dread of blame, it remedies the hindrances such as stinginess.' Despising and resisting violence and evil means not clinging to the mundane world. Being devoid of evil and possessing good, it is called adornment. Hence the Sūtra of the Buddha's Last Teaching says: 'Adorning oneself with the clothing of shame and dread of blame.' The eighth is obtaining equal companions, which is also a condition for practice; the treatise says: 'Taking the Saṅgha as equal companions, sharing the same work in peace and joy.' The ninth is revering the Dharma, which is the reliance of practice. The treatise says: 'Into what Dharma does one enter? Namely, the various teachings of the Buddha. It is also that to which practice proceeds, because it is that which is entered.'