瑜伽論記 23.303

23.303

第十三解次第圓滿前番也，景師云：欲令悟入諸所有受，皆是苦故說受所依者，六根也。說彼因緣者，觸也。說能雜染者，與受同時諸煩惱法。所有隨行，說所對治及能對治次句安立者，染行六憂、六喜、六捨、十八意行，大師說是所對治句，六離憂六離喜出離捨，大師說是能對治行，即名師句。又依自利行，宣說不共三種念住等者，問曰：三念即是佛，於勤行修道不貪，於諸諦不瞋，於中容不癡，三念於三念境等心悲愍，應是他利，云何名自？

Thirteenth, explaining the consummate order of the preceding turn. Master Jing says: Wishing to cause one to enter into the realization that all feelings whatsoever are suffering, the basis of feeling is stated to be the six sense faculties. Its causes and conditions are stated to be contact. That which is capable of defiling is stated to be the defiling phenomena simultaneous with feeling. Regarding all that follows along, the establishing of the subsequent lines of the countered and the countering: the defiled practices of the six of sorrow, six of joy, and six of equanimity—the eighteen mental applications—are stated by the Great Master to be the lines of the countered; the six of transcending sorrow, six of transcending joy, and renunciation of equanimity are stated by the Great Master to be the practices that counter, which are thus called the 'lines of the Master'. Furthermore, regarding 'relying on the practice of one's own benefit, proclaiming the three unshared applications of mindfulness', and so forth: The question asks: 'The three applications of mindfulness are simply the Buddha not having greed toward those who energetically cultivate the path, not having anger toward those who do not, and not having delusion toward those in between; the three applications of mindfulness holding an equal mind of compassion toward the objects of the three applications of mindfulness should be for the benefit of others, so why is it called self-benefit?'