華嚴經探玄記 11.7

11.7

第四約行分別者，有二：一別、二通。別而言之，初二自利行，論云「初願功德行滿。第二願智慧行滿。」次五利他行，於中初云以何身者，謂攝法上首身能利他故。二云以何心者，修行心方能攝生故。三何者眾生者，謂四生等是所化故。四眾生住何處者，知世界差別故。五自身住何處能化眾生者，住淨土之處。後三有三義，一初是自利滿、次是利他滿、後是二利得果。二三俱自利，論云「後三願顯自身故。」三三俱利他，論云「此三示現如實教化眾生故。」二約通而言之，此十總是自利、俱是利他。故下論云「此校量菩薩願勝，有二種勝聲聞辟支：一常懃修習無量行故、二與一切眾生同行故。」解云：此上句自利、後句利他故得知也。

Fourth, regarding the distinction in terms of practice, there are two aspects: the particular and the general. Speaking particularly: the first two are practices for the benefit of oneself; the treatise says, 'The first vow fulfills meritorious practice. The second vow fulfills wisdom practice.' The next five are practices for the benefit of others. Therein, the first refers to 'by means of what body', meaning that the foremost body who gathers the Dharma is able to benefit others. The second refers to 'with what mind', because only a mind engaged in cultivation can gather sentient beings. The third refers to 'which sentient beings', meaning that the four kinds of birth and so forth are those to be transformed. The fourth refers to 'where sentient beings dwell', because one knows the distinctions among worlds. The fifth refers to 'where one's own body dwells so as to be able to transform sentient beings', namely, dwelling in a pure land. The last three have three meanings: first, the initial one is the fulfillment of the benefit of oneself, the next is the fulfillment of the benefit of others, and the final one is the attainment of the fruit of both benefits. Second, all three are the benefit of oneself; the treatise says, 'The latter three vows reveal one's own body.' Third, all three are the benefit of others; the treatise says, 'These three manifest to truly teach and transform sentient beings.' Second, speaking generally: all ten are the benefit of oneself and are equally the benefit of others. Therefore, the treatise below says: 'In evaluating the superiority of the bodhisattva's vows, they surpass the śrāvakas and pratyekabuddhas in two ways: (1) constantly and diligently cultivating limitless practices, and (2) practicing together with all sentient beings.' Explanation: we know this because the former clause is the benefit of oneself and the latter clause is the benefit of others.