華嚴經探玄記 11.7

11.7

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.