瑜伽論記 9.46

9.46

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.