瑜伽論記 9.46

9.46

第三總明後法自利利他亦有四句：一者、菩薩生在欲界獲後世財寶及以自身；二者、當生靜慮無色；三、正生在靜慮無色而後當生欲界獲身財；四、於現法與憂苦俱修習善因，是名菩薩修習後法自利利他，若與喜樂俱修習善因是即亦名現法自利。基云：此中意謂，欲界死還生欲界或生色界，色界死已還生欲界所得自體財寶。又現憂苦俱修善因於當來世獲善果故，故他世自利利他也。第三次有二句明諸菩薩現法後法自利利他，一、於現法與喜樂俱修習當來財體善因；二者、現得靜慮無色非退分定，若得退分靜慮無色後樂不定故云非退分。今解，退分順煩惱故不名為利。

Third, in generally explaining self-benefit and benefiting others in future lives, there are also four alternatives: first, a bodhisattva is born in the desire realm and attains wealth and a physical embodiment in a future life; second, he will be born in the dhyānas or the formless [realms]; third, while actually born in the dhyānas or the formless [realms], he will subsequently be born in the desire realm and attain a physical embodiment and wealth; fourth, in the present life, accompanied by sorrow and suffering, he cultivates wholesome causes. These are called the bodhisattva cultivating self-benefit and benefiting others in future lives. If, accompanied by joy and pleasure, he cultivates wholesome causes, this is then also called self-benefit in the present life. Ji says: The meaning here is that upon dying in the desire realm, one is reborn back in the desire realm or is born in the form realm; upon dying in the form realm, one is reborn back in the desire realm, and the physical embodiment and wealth obtained [are the results]. Furthermore, because cultivating wholesome causes accompanied by present sorrow and suffering yields wholesome fruits in future lives, it is self-benefit and benefiting others in another life. Next, the third section has two clauses explaining the bodhisattvas' self-benefit and benefiting others in both present and future lives: first, in the present life, accompanied by joy and pleasure, cultivating wholesome causes for future wealth and physical embodiment; second, in the present attaining the dhyānas and formless [attainments] that are not concentrations belonging to the part of deterioration. If one attains dhyānas and formless [attainments] belonging to the part of deterioration, future pleasure is uncertain; therefore it says 'not belonging to the part of deterioration.' Now it is explained that because the part of deterioration accords with afflictions, it is not called a benefit.