瑜伽師地論略纂 10.36

10.36

論云「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，應准名自利。今論云翻前名自利共他利者，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。今意明言壞兼物故，雖翻自利，亦有利他義，障中亦爾。若唯望自利行，即唯自利障；若言欲兼物，亦有他利障故。下解他利共自中云「又除如是前所說諸相，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，為純利他行。今解：意有兼物之義，故雖翻障，行通自他。上下二文相似也。菩薩以利他為本故，唯利他及共自他利非障；若自利者，是障。純利他行中有三：一、為利物故，捨色還生欲；二、為利物故，以順先所得神通十方教化；三、已圓滿果故，自更無求，唯為利他，作大利益神通事等。解此三訖。勤學令斷前二法，二法者，即前翻中二法者是。

From where the treatise says: "Furthermore, except for such characteristics as spoken of before, all the rest, etc., down to: the bodhisattva should diligently train in this," here, reversing the preceding obstacles to self-benefit should by rule be called self-benefit. Now the treatise says that reversing the preceding is called self-benefit shared with benefiting others because if one solely reversed the obstacles to self-benefit and practiced only self-benefiting practices, it would only be self-benefit; since self-benefit is an obstacle, a bodhisattva does not do it. Now the intended meaning makes clear that because it is conjoined with [benefiting] beings, even though it is the reverse of self-benefit, it also carries the sense of benefiting others; the same applies among the obstacles. If viewed solely with respect to the practice of self-benefit, it is solely an obstacle to self-benefit; if it is said that one intends to conjoin [benefiting] beings, there is also an obstacle to benefiting others. Therefore, below, in explaining benefiting others shared with self[-benefit], it says: "Furthermore, except for such characteristics as spoken of before, all other bodhisattva practices of benefiting others that are contrary to them should be known to be called benefiting others shared with self[-benefit]"; that is, reversing the preceding [cases of] cultivating generosity with wrong view, violating precepts with the view of no cause and effect, and departing from correct practice when preaching the Dharma for others. Are these two dharmas solely obstacles to benefiting others, or are they for benefiting others conjoined with self[-benefit]? This too should be the reversal of pure obstacles to benefiting others into pure practices of benefiting others. Now it is explained: the intention carries the sense of conjoining beings; therefore, although the obstacles are reversed, the practices apply to both self and others. The passages above and below are similar. Because the bodhisattva takes benefiting others as fundamental, only benefiting others and shared benefit of self and others are not obstacles; if it is [pure] self-benefit, it is an obstacle. Among pure practices of benefiting others, there are three: first, for the sake of benefiting beings, relinquishing the form realm to be reborn in the desire realm; second, for the sake of benefiting beings, following the spiritual powers previously attained to transform [beings] in the ten directions; third, because the fruit is already perfected, having no further seeking for oneself, solely for the sake of benefiting others, performing great beneficial acts such as spiritual powers. The explanation of these three is finished. Diligent training causes the abandonment of the preceding two dharmas; "two dharmas" means those in the preceding reversals.