瑜伽論記 8.460

8.460

基云：此中意由起智悲擬利他故求菩提，為利他故生天，亦利物教他眾生，非如前應斷中執天為勝樂求生天，令他福生即以悲為首，故修施忍等求菩提樂生天，皆樂利他故，名自利兼他。言又除如前所說諸相其餘一切等乃至菩薩於此應勤修學以來，此中翻前自利障應唯名自利，今論云翻前名自利共他者，若獨翻自利障唯行自利行應唯是自利，以自利是障菩薩不為，今為明唯兼物故，雖翻自利亦有利他義，障中亦爾，若唯望自利行即唯自利障，若意欲兼物亦有他利障故下解他利故下共自中云又除如前諸說諸相其餘一切與彼相違所有利他諸菩薩行當知皆名利他共自，即翻前以邪見修施，以無因果見犯戒離正行為人說法，二法唯利他障為利他兼自，此亦應是翻純利他障為純利行。

Kuaiji says: 'The intention here is that because one gives rise to wisdom and compassion intending to benefit others, one seeks awakening; for the sake of benefiting others, one is born in heaven and also benefits beings and teaches other sentient beings. It is not like the previous case where, among things to be severed, one grasps heaven as superior pleasure and seeks birth in heaven; causing others' merit to arise takes compassion as foremost, and therefore cultivating giving, patience, and so forth, seeking awakening and taking pleasure in birth in heaven, are all for the pleasure of benefiting others; hence it is called self-benefit concurrent with others. When it says, "Furthermore, excluding the various marks as explained above, all the rest, and so forth, down to: the bodhisattva should diligently cultivate and study this": here, reversing the previous obstacle to self-benefit should properly be called only self-benefit; now the treatise says that reversing the previous is called self-benefit shared with others because, if one solely reversed the obstacle to self-benefit and practiced only self-benefiting practice, it would solely be self-benefit; but because self-benefit alone is an obstacle, a bodhisattva does not do it. Now, in order to show that it exclusively encompasses beings, although it reverses self-benefit it also has the meaning of benefiting others. It is the same regarding obstacles: if viewed solely toward self-benefiting practice, it is solely an obstacle to self-benefit; if the intention is to encompass beings as well, there is also an obstacle to benefiting others. Hence below, in explaining benefiting others shared with self, it says: "Furthermore, excluding the various marks as explained above, all other bodhisattva practices of benefiting others that are contrary to them should be known to all be called benefiting others shared with self"—that is, reversing the previous practices of cultivating giving with wrong views, and violating discipline and departing from correct conduct with a view of no cause and effect while preaching the Dharma to others; these two dharmas are solely obstacles to benefiting others, and [when reversed] become benefiting others concurrent with self. This too should be reversing the obstacle to pure benefiting others to become purely beneficial practice.'