瑜伽師地論略纂 10.36

10.36

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.