瑜伽師地論略纂 10.57

10.57

論解第四、現法自利中云「又諸如來現法涅槃，所有世間及出世間」等者，此中意，謂如來證涅槃，世出世法，菩薩並成熟之。以智為首故，名為自利；若以悲為首，如前所說諸自利行，名為利他。　問曰：何故前卷說自利是障，今名自利是菩薩現法也？答：今此自利實兼利他，以智為首，以悲為首，在義別故。義說自利，非一法中有唯自利。若前障者，於一法中唯有自利，無利他，故不同彼障也。

Regarding the treatise's explanation under the fourth [topic], self-benefit in the present life, which states: "Furthermore, with respect to the present-life nirvāṇa of all Tathāgatas, all worldly and transworldly [dharmas]..." and so forth: the meaning here is that when the Tathāgata realizes nirvāṇa, the Bodhisattva brings both worldly and transworldly dharmas to maturity. Because wisdom is foremost, it is termed 'self-benefit'; if compassion were foremost, as in the practices of self-benefit described previously, it would be termed 'benefiting others'. Question: Why did the preceding fascicle say that self-benefit is an obstacle, whereas here self-benefit is termed the Bodhisattva's present-life [practice]? Answer: Here, this self-benefit actually incorporates benefiting others; whether wisdom is foremost or compassion is foremost rests on a difference in meaning. It is nominally termed self-benefit; it is not that within a single dharma there is only self-benefit. As for the obstacle mentioned earlier, within a single dharma there was only self-benefit with no benefiting of others; hence it is not the same as that obstacle.