大方廣佛華嚴經隨疏演義鈔 58.37

58.37

疏「五約二利」，即就行分別。言「信及無疲是自利行」等者，論主次第釋前七云「於中依自利行謂信，能信菩薩行及諸佛法，求必能得故。依利他行，所謂慈悲，能安隱他與樂心故。捨者，以財攝他行故。不疲倦者，自攝法行。故知諸經論善解世法者，攝他行故。」釋曰：以論文雖顯，次第相參，故疏摘出二行以為自利，餘為利他。疏「後三攝護前七」者，問：直爾信等自能離過，何用慚愧護令離惡？答：若無慚愧，終不起信斷於不信。如是一切，故說慚愧以為能護，由離障故七皆不著。疏「後一攝前七」者，攝有二義，如疏所辨。言「攝令成行」者，為行供養，攝令起信等故。論云「三者，修行彼垢清淨依止行，供養諸佛，攝信等善根故。二由供養得二種身故，令信等得二身果故。」論云「是中有二種供養，故得二種身：一者上妙身，所可見者心生敬重，利益不空故。二者調柔心，自性善根成就樂行法故。」釋曰：久修令熟故曰性成，即論「自性善」。

Regarding the Commentary's statement, "Fifth, in terms of the two benefits," this distinguishes them according to practice. Regarding the statement, "Faith and tirelessness are practices of self-benefit," and so forth: the author of the Śāstra sequentially explains the first seven, saying: "Among them, based on the practice of self-benefit, it means faith, being able to have faith in the bodhisattva practices and Buddha-dharmas, because in seeking them one is certain to attain them. Based on the practice of benefiting others, it refers to loving-kindness and compassion, because of the mind that brings peace to others and gives them joy. Renunciation is the practice of gathering others through wealth. Tirelessness is the practice of gathering the Dharma for oneself. Hence one knows that in various scriptures and treatises, being skilled in understanding worldly phenomena is the practice of gathering others." Explanation: Although the text of the Śāstra is clear, its sequence is interspersed; therefore the Commentary extracts two practices as self-benefit, and the rest as benefiting others. Regarding the Commentary's statement, "The latter three subsume and protect the previous seven," Question: If faith and the others directly can by themselves be free of faults, what use is shame and remorse in protecting them so as to cause them to be free of evil? Answer: Without shame and remorse, one would never arouse faith and cut off non-faith. Everything is like this, and therefore it is said that shame and remorse serve as what can protect; by being free from hindrances, all seven do not attach. Regarding the Commentary's statement, "The final one subsumes the previous seven," subsuming has two meanings, as distinguished in the Commentary. Regarding the statement, "subsuming them so that they become practice," it means that for the sake of practicing offerings, it subsumes them and causes them to arouse faith and the like. The Śāstra states: "Third, cultivating the practice that relies on the purification of those defilements: making offerings to the Buddhas, because it subsumes roots of good such as faith. Second, because by means of making offerings one attains two kinds of bodies, causing faith and the others to obtain the fruit of the two bodies." The Śāstra states: "In this there are two kinds of offerings, and hence one attains two kinds of bodies: first, a superior and wonderful body, so that whoever sees it gives rise to reverence in their mind, because the benefit is not in vain; second, a compliant and pliant mind, because the roots of good of one's own nature are perfected and one delights in practicing the Dharma." Explanation: Cultivating it for a long time to make it mature is called 'nature-perfected', which is the Śāstra's 'goodness of one's own nature'.