大方廣佛華嚴經疏 30.33

30.33

二徵釋中二：初正徵反釋、後重徵順釋。今初，徵意云：自他行異，如何自行便是為他？釋意云：自身不正，其令不從，故上自行便為為物。《淨名》云「若自有縛，能解彼縛，無有是處。」《攝論》云「若自住邪行，設欲正他非，是人終不能，制止他過失。」文有十句，例上可知。二重徵意云：石雖不利而能利刀，自雖不行何妨化物？今云不能益者，其故何耶？釋意云：若自犯教他，便成顛倒。菩薩無倒，必言行相符，故要如說而行方能如行而說。文中先總明、後「菩薩」下別顯。初門竟。

In the second part, raising the inquiry and explaining, there are two parts: first, directly inquiring and explaining in reverse; later, re-inquiring and explaining in accord. Now, in the first, the meaning of the inquiry says: The practices of self and others are different; how can one's own practice constitute being for others? The meaning of the explanation says: If one's own person is not upright, one's orders will not be obeyed; therefore, the above practicing oneself is indeed acting for beings. The Vimalakīrtinirdeśa says: "If one is oneself bound, that one could unbind another is baseless." The Mahāyānasaṃgraha says: "If one oneself abides in wrong conduct, / Even wishing to correct the faults of others, / Such a person will never be able / To restrain the transgressions of others." The text has ten phrases, which can be known by analogy with the above. The meaning of the second inquiry says: Although a whetstone is not sharp, it can sharpen a knife; though one does not practice oneself, what prevents one from transforming beings? Now saying one cannot benefit them, what is the reason? The meaning of the explanation says: If one commits transgressions oneself while teaching others, it becomes topsy-turvy. The bodhisattva is free of distortion; speech and action must correspond. Therefore, one must act according to what one preaches so that one can preach according to how one acts. In the text, first generally clarifying, and later, from "bodhisattva" downward, specifically revealing. The first gate is concluded.