瑜伽論記 10.199

10.199

前十句中，第二云於未來世天魔王宮所有妙欲，不生喜樂者，何故不願生無色等，彼是定果，以律儀戒是散善故不生定地，因緣則能拘撿乃至彼不現行喜樂亦爾者，自歛攝名拘撿，由拘撿故不正言乃至尋思無復作心，如昔於彼不正言論現行生喜樂，菩薩於今安住，彼不正言論等不現行，喜樂亦同前現行喜樂，故云亦爾。

Among the preceding ten clauses, the second says: 'Regarding all the exquisite sensual pleasures in the palace of the heavenly demon king in future lives, one does not give rise to joy and delight.' Why does one not wish to be born in the formless realm and so on? Those are fruitions of meditative concentration, and because the restraint precepts are scattered goods, one is not born into concentrated grounds. 'Through causes and conditions, one is able to restrain... up to: when those are not active, joy and delight are likewise so'—self-restraint is called 'restrain'. Because of restraint, improper talk up to discursive thoughts do not again produce the intention; just as in the past, joy and delight arose when those improper talks were active, now the bodhisattva abides, and when those improper talks and the like are not active, the joy and delight are likewise the same as the previously active joy and delight; hence it says 'likewise so'.