成唯識論述記 5.785

5.785

述曰：謂一一法要令此、他二世順益，方名為善。謂有漏善前世益，今世益，後世益，俱得樂果，人、天所仰。無漏有為、無為亦爾，此世、他世違越生死，有得有證，及由涅槃，獲二世益，非生惡趣等，故並名為善。人、天樂果，唯順益一世，非二世故，不名為善，是無記果法故，體非是善，於後世中作衰損故。不作此解，便有問言：若順益名善，人、天樂果亦現益故，應名為善。為答此問，故說彼非。

The Commentary states: This means that each dharma must conformably benefit both this and the other life to be called wholesome. That is, conditioned wholesome benefits the previous life, benefits this life, and benefits subsequent lives, and all obtain pleasant fruit, which humans and devas look up to. Unconditioned and conditioned uncontaminated [dharmas] are also like this: in this life and other lives they transcend saṃsāra, have attainment and realization, and by virtue of nirvāṇa, obtain the benefit of both lives, not being born in the wretched destinies, etc.; therefore they are both called wholesome. The pleasant fruit of humans and devas only conformably benefits one life, not two lives; therefore it is not called wholesome. Because it is an indeterminate fruitional dharma, its essence is not wholesome, and it causes decay and detriment in subsequent lives. If one does not explain it like this, there would be a question asking: "If conformably benefiting is called wholesome, the pleasant fruit of humans and devas also benefits the present; should it not be called wholesome?" In order to answer this question, it therefore says that it is not.