瑜伽論記 2.32

2.32

言復有超過淨宮至得生其中者，景云：如他化自在天上，復有摩羅天宮，即言處所高勝。然即他化自在天攝，今五淨居天上，直言復有超過淨居宮大自在住處，十地菩薩得生其中，不言即色究竟天攝，明知非地所攝。基云：即凡夫位所造廣果天處業，將入第八地生廣果天，無漏極熏資彼先時後報業，至第十地滿心方生於彼。華嚴經云：現報利益受佛位故，後報利益魔醯首羅智處生故。此言生者，以練麁果轉勝得妙，故名為生，非無漏心，有命終受生之理。

Regarding the statement that there are further those who surpass the Pure Abodes up to being reborn therein: Jing says that just as above the Heaven of Mastery over Transformations by Others there is further the heavenly palace of Māra, which is said to be a higher and superior location, yet it is still subsumed under the Heaven of Mastery over Transformations by Others; here, above the five Pure Abodes, the text simply states that there is further the dwelling of Maheśvara that surpasses the palaces of the Pure Abodes, wherein bodhisattvas of the tenth stage attain rebirth, and does not say that it is subsumed under the Ultimate Form Heaven (Akaniṣṭha), from which it is clearly known not to be subsumed under that stage. Ji says: this refers to the karma of the Great Fruit Heaven generated at the stage of an ordinary person; when one is about to enter the eighth stage, one is born in the Great Fruit Heaven, and uncontaminated cultivation thoroughly perfumes and assists that previously established karma of subsequent retribution, so that upon reaching the culmination of the tenth stage one is finally born there. The Avataṃsaka Sūtra states: 'Because the present recompense and benefit is the reception of the buddha stage, the subsequent recompense and benefit is rebirth in the cognitive sphere of Maheśvara.' Speaking here of 'rebirth,' it is because refining coarse fruit transforms it into what is superior and attains the subtle, and hence it is called 'rebirth'; it is not the case that an uncontaminated mind has the principle of ending life and taking rebirth.