瑜伽論記 9.29

9.29

第二文中，何等二事：一、自有力能者，備足財法身心勇健。安處有情者，善識物機無倒安立。彼於自事隨順而作者即他利益。若諸菩薩自有力能，不善安處所化有情等者，景云：自雖有力而不巧便安處眾生，即自他利行皆不隨順。基云：准前卷唯自利是菩薩障，純利他是菩薩事，今此亦爾，若自有能未能化有情，於自事中，不名隨順，於他不名熾盛。若自無能善能安處所化有情，能化他故是菩薩事隨順而作，以自無智無力能故於他不名熾盛等，以有智慧能成熟彼物故名熾盛。

In the second text, what are the two matters? First, 'possessing power and capability oneself' means being fully supplied with wealth and Dharma and vigorous in body and mind. 'Properly establishing sentient beings' means being skilled at discerning the capacities of beings and correctly establishing them. 'What they do in accordance with their own affairs' refers to benefiting others. If bodhisattvas possess power and capability themselves but do not properly establish the sentient beings to be converted, Jing says: Although one has power oneself, one does not skillfully establish sentient beings, which means that the practices of benefiting both oneself and others are not in accordance. Ji says: Following the previous fascicle, only benefiting oneself is an obstacle for a bodhisattva, while purely benefiting others is the bodhisattva's task; here it is also like this. If one has capability oneself but is not yet able to convert sentient beings, then with respect to one's own task it is not called 'in accordance', and with respect to others it is not called 'flourishing'. If one has no capability oneself but can properly establish the sentient beings to be converted, being able to convert others is the bodhisattva's task done in accordance; but because one lacks wisdom, power, and capability oneself, with respect to others it is not called 'flourishing', and so forth; because having wisdom enables one to mature those beings, it is called 'flourishing'.