大方廣佛華嚴經隨疏演義鈔 58.37

58.37

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'.