大乘義章 14.34

14.34

次據行修分別十行。行謂自利利他之道。如《地論》說，初一信心，是自利行，信諸佛法，求必得故。悲慈利他，以能安穩與樂心故。捨者以財，攝利他行。不疲倦者，自攝法行。知經知世者，以法攝他行。後之三種攝護前七，通利自他。慚愧勇猛，護前七種。問曰：慚愧云何護前？以慚愧故，令前七種離障清淨，故名為護。問曰：信心能治不信，乃至知世能治不知，何須慚愧？而言慚愧護前七種，令其離障？釋言：對治有遠有近。信治不信，乃至知世對治不知，是近對治。以慚愧故，令前離障，是遠對治。治相云何？以慚愧故，修起信心，遠離不信。以慚愧故，起悲慈心，遠離瞋恚。乃至以有慚愧心故，學知世間，遠離不知。如六度中，以精進故，修施治慳。乃至以有精進心故，修慧離癡。此亦如是。問曰：勇猛云何護前？以勇猛故，令前七種善法不壞，故名為護。第十供養，如說修行，攝前七種。問曰：供養云何攝前？釋有兩義：一攝之令生，菩薩為修行供養故，起前七種；二攝令得果，二種供養得二種身，令前七種同得二身。何者二身？如《地論》說：一利養供養得上妙身，此亦名為功德色身；二行供養得調柔心，此亦名為智慧法身。問曰：修行云何攝前？釋言：菩薩如說行故，起前七種。若復通論，十俱自利，修此自求菩提果故；十俱利他，修此求佛，利眾生故（此五門竟）。

Next, the ten practices are distinguished according to their cultivation in practice. 'Practice' refers to the path of benefiting oneself and benefiting others. As stated in the Daśabhūmika-śāstra, the first, the mind of faith, is the practice of self-benefit, because by having faith in all the Buddha-dharmas, what one seeks will certainly be attained. Compassion and loving-kindness benefit others, because they are minds that can grant security and bestow happiness. Renunciation gathers others through material wealth to benefit them. Untiring vigor is the practice of gathering dharmas for oneself. Knowing the scriptures and knowing the world are practices of gathering others through the Dharma. The latter three gather and protect the preceding seven, comprehensively benefiting both self and others. Shame and vigor protect the preceding seven. Question: How do shame and remorse protect the preceding [seven]? Because of shame and remorse, they cause the preceding seven to be free from hindrances and pure; thus it is called 'protecting'. Question: Faith can counteract non-faith, and so forth up to knowing the world can counteract non-knowing; why is shame and remorse needed, such that it is said that shame and remorse protect the preceding seven and cause them to be free from hindrances? Answer: Counteragents are both remote and immediate. Faith counteracting non-faith, and so forth up to knowing the world counteracting non-knowing, are immediate counteragents. Causing the preceding [seven] to be free from hindrances through shame and remorse is a remote counteragent. What is the characteristic of this counteraction? Because of shame and remorse, one cultivates and arouses faith, staying far away from non-faith. Because of shame and remorse, one arouses compassion and loving-kindness, staying far away from anger. And so forth up to: because of having the mind of shame and remorse, one studies and knows the world, staying far away from non-knowing. Just as among the six pāramitās, because of vigor one cultivates giving to counteract stinginess, and so forth up to, because of having the mind of vigor, one cultivates wisdom to be free from delusion—this is also like that. Question: How does vigor protect the preceding [seven]? Because of vigor, it causes the wholesome dharmas of the preceding seven not to be destroyed; thus it is called 'protecting'. Tenth, making offerings and practicing according to the teachings gathers the preceding seven. Question: How does making offerings gather the preceding [seven]? The explanation has two senses: First, gathering them to bring them about: the bodhisattva arouses the preceding seven for the sake of cultivating the practice of offerings. Second, gathering them to obtain the fruits: the two kinds of offerings obtain the two kinds of bodies, causing the preceding seven likewise to obtain the two bodies. What are the two bodies? As stated in the Daśabhūmika-śāstra: first, the offering of material sustenance obtains the supreme, sublime body, which is also called the merit-form body; second, the offering of practice obtains the compliant, gentle mind, which is also called the wisdom dharmakāya. Question: How does practice gather the preceding [seven]? Answer: Because the bodhisattva practices in accordance with the teachings, he arouses the preceding seven. If broadly discussed again, all ten are self-benefiting, because cultivating these is to seek for oneself the fruit of bodhi; all ten are other-benefiting, because cultivating these is to seek buddhahood in order to benefit sentient beings. (This concludes the fifth gate.)