[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 7.15 # 大乘法苑義林章 7.15 大乘法苑義林章 7.15 - **Language:** Classical Chinese ### [7.15](https://indike.org/pramana/in.bauddha.taisho.1861.7.15) 二自他二利門。《金光明》說「善男子！一切諸佛利益自他至於究竟。自利益者是法如如，利益他者是如如智。於自他利益處，一切得自在，成就種種無邊用故。是故分別佛法，無量無邊種種差別。」《雜集論》說「佛受用身自利最勝，變化身者他利最勝，自性身者俱利竝勝。他受用身雖他利攝，從自受用受法聖財最增勝故但說自利。」《佛地》、《唯識》皆說法身寂靜安樂，無動作故，正自利攝。《金光明》依此說自利益者是法如如，不說有能為增上緣，益眾生故亦兼利他。又與二身俱利為依，二利所攝。受用有二，自受用身自願行滿，能自受用微妙法樂正自利攝；他受用身他願行滿，令諸菩薩受大法樂他利所攝。由此二故，或說受用唯自利攝，或說他利，或說俱利，皆不相違。返顯經言能利益他是如如智者，但說能為受用變化利益他者是如如智，不遮此智而是自利。變化身者唯為利他，現諸化相他利所攝。 > Second is the section on the two benefits of self and other. The Suvarṇaprabhāsa states: 'Good sons! All Buddhas benefit self and other to the ultimate degree. That which benefits self is the suchness of dharmas; that which benefits others is the wisdom of suchness. In the states of benefiting self and other, they attain complete mastery in everything, accomplishing various boundless functions. For this reason, in differentiating the Buddha-dharmas, there are immeasurable, boundless, and varied distinctions.' The Abhidharmasamuccayavyākhyā states: 'The Buddha's enjoyment body is supreme in benefiting self; the transformation body is supreme in benefiting others; the essential nature body (svabhāvakāya) is equally supreme in benefiting both. Although the other-enjoyment body is subsumed under benefiting others, because it most outstandingly receives the sacred wealth of the Dharma from the self-enjoyment \[body\], it is spoken of only as benefiting self.' Both the Buddhabhūmy-upadeśa and the Cheng weishi lun state that the dharmakāya is tranquil and peaceful, and because it has no activity, it is strictly subsumed under benefiting self. Relying on this, the Suvarṇaprabhāsa says that what benefits self is the suchness of dharmas; it does not say that it has the capacity to act as a sovereign condition, benefiting sentient beings, and therefore it concurrently benefits others as well. Furthermore, it serves as the support for the mutual benefit of the two bodies, and is thus subsumed under both benefits. There are two kinds of enjoyment: the self-enjoyment body, in which one's own vows and practices are fulfilled, is capable of personally enjoying the subtle and wonderful joy of the Dharma, and is strictly subsumed under benefiting self; the other-enjoyment body, in which the vows and practices for others are fulfilled, causes all bodhisattvas to enjoy the great joy of the Dharma, and is subsumed under benefiting others. On account of these two, whether the enjoyment \[body\] is said to be subsumed only under benefiting self, or under benefiting others, or under both benefits, none of these are contradictory. By contrapositive implication, the sūtra's statement that what can benefit others is the wisdom of suchness merely says that what can act as enjoyment and transformation to benefit others is the wisdom of suchness, and does not preclude this wisdom from being for self-benefit. The transformation body is solely for the benefit of others, manifesting various transformed forms, and is subsumed under benefiting others. > — English (machine translation) (machine translation) - [Previous: 7.14](https://indike.org/pramana/in.bauddha.taisho.1861.7.14) - [Next: 7.16](https://indike.org/pramana/in.bauddha.taisho.1861.7.16) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1861.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.7.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.7.15](https://indike.org/pramana/in.bauddha.taisho.1861.7.15) · Pramāṇa