大方廣佛華嚴經隨疏演義鈔 44.61

44.61

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.