瑜伽師地論略纂 10.37

10.37

論云「利益種類自他利」者，謂一法自行，令他行，自他一種，行一法，故名種類。四法受，謂此他世樂苦，共為四句，名四法受。論乃合第三、第四二法雙明。　問曰：此中明自他利種類，何故第一第四法受此他世俱非利益，皆是苦受此中明耶？義曰：菩薩不以第四法受為利益自他，若此行無利益自他，故菩薩不為之意也。第五種類中有涅槃及涅槃法等者，以得涅槃世間出世間之自利。兼人是此第五，因舉前第二、第三事，乃汎明第一，第四意不取。又以四法受法自利知可行不可行故，亦兼與人亦知可行不可行，自他俱知可行者行、不可行者不行故，俱為利益。

The treatise says: "Benefiting oneself and others through varieties of benefit." This means practicing one dharma oneself and causing others to practice it; oneself and others are of one kind, practicing one dharma; hence it is called "varieties." "Four experiences of dharma (dharma-samādāna)" refers to happiness and suffering in this life and the next life; together they make four alternatives, called the four experiences of dharma. The treatise then combines the third and fourth dharmas to explain them together. Question: Here, when explaining varieties of benefiting oneself and others, why are the first and fourth experiences of dharma—which are not benefits in both this life and the next, but are all painful experiences—explained here? The meaning is: the bodhisattva does not take the fourth experience of dharma as benefiting oneself and others; if this practice does not benefit oneself and others, the bodhisattva has no intention to do it. Among the fifth variety, there are nirvāṇa, the dharmas of nirvāṇa, etc., because attaining nirvāṇa is worldly and supramundane self-benefit. Conjoining other people is this fifth [variety]; by raising the preceding second and third matters, it only generally mentions the first, and the fourth is not accepted by intention. Furthermore, because through the four experiences of dharma one benefits oneself by knowing what is practicable and impracticable, and also conjoins with others so that they too know what is practicable and impracticable, both self and others know that what is practicable should be practiced and what is impracticable should not be practiced; hence both constitute benefit.