瑜伽師地論略纂 4.9

4.9

「供養慈定等，得現果」者，依初出位。如初出慈定，無諍、滅定、預流、阿羅漢果亦爾，非久出後。不說獨覺，少故略之，其實亦得。一來、不還非初得聖，故不說。　問：何故但說慈定，不說悲定、喜定、捨定等耶？答：喜、捨劣故，悲通散故，於與世間、出世間樂，慈等勝故。無諍等亦爾，內證真無諍，外必息諸煩惱，勝願智等，故不說餘。

'Making offerings to one emerging from the samādhi of benevolence (maitrī-samādhi) and the like obtains results in the present' applies to the state of initial emergence. Just as with initial emergence from the samādhi of benevolence, so too with the samādhi of non-contention (araṇā-samādhi), the absorption of cessation (nirodhasamāpatti), the fruit of stream-enterer (srotāpanna), and the fruit of arhat; it does not apply long after emerging. Pratyekabuddhas are not mentioned because they are few and thus omitted, though in fact it is also obtained. Once-returners (sakṛdāgāmin) and non-returners (anāgāmin) are not those who have newly attained the noble state, hence they are not mentioned. Question: Why is only the samādhi of benevolence mentioned, and not the samādhis of compassion (karuṇā), joy (muditā), equanimity (upekṣā), and the like? Answer: Because joy and equanimity are inferior, and compassion extends to distracted states, whereas benevolence and the rest excel at granting worldly and supramundane happiness. Non-contention and the like are also like this: internally one realizes true non-contention, and externally one must pacify all afflictions, excelling over the knowledge resulting from aspiration (praṇidhijñāna) and the like; hence the others are not mentioned.