瑜伽論記 9.42

9.42

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.