瑜伽論記 9.42

9.42

言又諸如來乃至名現法自利者，景云：異生之人用世間道伏惑所得彼分涅槃，三乘聖人用出世道斷惑得涅槃皆因如來說法方得，故云如來現法涅槃，今明現法自利者，據彼異生及三乘人，因如來說現得涅槃並是自利，亦云：即據如來無分別智名出世間，及緣涅槃後智名為世間，得緣涅槃之智，如此名現法自利，若取緣眾生等後智，即是現法利他，為此但取緣彼涅槃世智，基云：此中意謂，如來證涅槃世出世法，菩薩並成熟之，以智為首故名自利，若以悲為首如前所說諸自利行名為利他。

Regarding 'Furthermore, all Tathāgatas' down to 'is called present-life self-benefit': Jing says: Ordinary persons use the worldly path to suppress defilements and attain a partial nirvāṇa; the noble persons of the three vehicles use the supramundane path to sever defilements and attain nirvāṇa; all are attained only on account of the Tathāgata teaching the Dharma; hence it is called 'the Tathāgata's present-life nirvāṇa'. Now, clarifying present-life self-benefit is based on those ordinary persons and people of the three vehicles: attaining nirvāṇa in the present on account of the Tathāgata's teaching is entirely self-benefit. It is also said: It is based on the Tathāgata's non-conceptual wisdom being called supramundane, and the subsequent wisdom that takes nirvāṇa as its object being called mundane; attaining wisdom that takes nirvāṇa as its object is in this way called present-life self-benefit. If one takes the subsequent wisdom that takes sentient beings and so forth as its object, that is present-life benefiting others; for this reason, one only takes worldly wisdom that takes that nirvāṇa as its object. Ji says: The meaning here is that the worldly and supramundane dharmas by which the Tathāgata realizes nirvāṇa are all matured by the bodhisattva; with wisdom as foremost, it is called self-benefit; if with compassion as foremost, as explained before, all practices of self-benefit are called benefiting others.