成唯識論掌中樞要 2.272

2.272

法身正自利言，顯不同利他，展轉說故。其自受用身修因，本為利他故修。又為利他所依止，故不說。對他受用等自利義微，所以不說。理亦不遮他受用變化，何故不說自利？諸佛利他即自利故，理亦應然。意為利他，變現生故，從意樂說為利他故，前資糧位，云一切功德皆屬二利，隨意樂力。今此隨增上，故三身別。

The dharma-kāya is spoken of as properly benefiting oneself to show that it is not like benefiting others, which is spoken of indirectly. The causal practice of the svasaṃbhogakāya was originally cultivated for the sake of benefiting others; furthermore, because it serves as the basis for benefiting others, it is not spoken of [as solely self-benefit]. Compared to the parasaṃbhogakāya and so forth, its sense of benefiting oneself is subtle, which is why it is not spoken of. Principle also does not preclude the parasaṃbhogakāya and nirmāṇakāya; why then are they not spoken of as self-benefit? Since the Buddhas' benefiting others is itself self-benefit, in principle it should also be so. Because they are manifested and arise with the intention to benefit others, in terms of intention they are spoken of as benefiting others. Earlier, in the stage of provisions, it was stated that all virtues belong to the two benefits according to the power of intention. Now here, in accordance with the predominant, the three bodies are distinguished.