俱舍論疏 28.261

28.261

論「不言為住至便不住故」，釋通難也。既修此定，現在先受離生喜樂，後生梵眾受樂同此，何不言住後法樂也？以後法樂非定住故，或退即不受、或生無色等亦不受、或入涅槃亦不受，非如現法樂住決定受也。《正理論》云「詳此唯說現法樂者，為令棄捨樂現欲樂，說現定樂令其欣樂。或現樂住是後樂依，但說所依能依已顯（已上論文）。」

The Śāstra's [words] from "It does not say for the sake of dwelling" up to "one then does not dwell [in it]" resolve the objection. Since one cultivates this absorption, one first experiences the joy and pleasure born of detachment in the present, and later, being born among the Brahmā assembly, experiences pleasure identical to this; why does it not speak of dwelling happily in a future life? Because future happiness is not definitely dwelt in: either if one falls away one does not experience it, or if one is born in the formless realm, etc., one also does not experience it, or if one enters nirvāṇa one also does not experience it; it is not definitely experienced like dwelling happily in the present life. The Nyāyānusāra says: "Examining this: it speaks only of present happiness in order to cause one to abandon delighting in present sensual desires, preaching present absorption happiness to cause them to rejoice in it. Or, dwelling in present happiness is the support for future happiness; by merely mentioning the support, that which is supported is already revealed." (End of citation from the Śāstra).