瑜伽論記 23.178

23.178

後斷故者，謂復有一，雖是有學，而於欲界未得離欲，受厭離已，獲得最初，或復第二，沙門果。彼作是念：凡我所有由多麁重，由多熱惱，所造惡業，或復善業，皆願與彼俱時而受用，勿復令我於生後位受彼報，發誓願已。復修四無量，以奢摩他品定，正起加行者，伏惑得未來禪也，及為進趣離欲愛故。知此中，或瞋意樂者，慈斷，害是悲斷，嫉妬是壽斷，可愛事等是捨斷也。諸所造業，并是心之體胤乃至得不還果。若但於此暫生喜樂乃至或於後位者，若但於此阿那含果，暫生喜足不求上果，於現法中，尚不造業，以更不於欲界受生，況於生後位中而得造業。

Regarding "due to being severed later": this refers to another person who, although a trainee, has not yet attained freedom from desire regarding the desire realm; having received disgust and renunciation, they obtain the first or second fruit of śramaṇahood. They think: "May all the unwholesome karma, or wholesome karma, that I have created due to much coarseness and much feverish torment, be experienced together with that [present body]; let me not experience that retribution in rebirth or later stages!" Having made this vow, they further cultivate the four immeasurables, and with the concentration of the samatha class, correctly initiate application—that is, suppressing defilements to obtain the dhyāna of future [attainment]—and for the sake of advancing toward freedom from attachment to desire. One should know that here, benevolent intention severs anger, compassion severs harm, joy severs jealousy, and equanimity severs attractive objects, and so forth. All karma created is an offspring of the mind itself, down to attaining the fruit of a non-returner. From "If one merely gives rise to temporary delight in this" down to "or in later stages": if one merely takes temporary contentment in this fruit of anāgāmin and does not seek the higher fruit, even in the present life one does not create karma, because one will no longer take rebirth in the desire realm, let alone be able to create karma in rebirth and later stages.