大般涅槃經義記 8.8

8.8

問曰：何故偏說味禪？淨及無漏修習方有，不同味定身在下地，於上地中未斷之處性常成就，故取為喻。問曰：味禪下皆成上，以何義故偏說初地？且舉初地，餘類可知，故略不論。又問：何故偏說欲界眾生皆有？欲界眾生望初地味未起而有，似彼貪欲不起而有，故偏舉之。在初禪者現起說有，理在易知，何待言論？二禪已上不成下味，為是不說。「若修、不修常成就」者顯前皆有，「遇緣得」者顯前成就，言「因緣」下顯前緣相。次合、後釋，文皆可知。

Question: Why speak specifically of relish dhyāna? Pure and undefiled [dhyānas] exist only through cultivation; unlike relish concentration where, while one's body is in the lower ground, one constantly possesses its nature in that part of the higher ground that has not yet been severed, and hence it is taken as a simile. Question: Since relish dhyāna below all possesses what is above, for what reason does it speak specifically of the first ground? It provisionally adduces the first ground, and the rest can be known by analogy, so it is omitted from discussion. Another question: Why speak specifically of sentient beings of the desire realm all possessing it? In sentient beings of the desire realm, in relation to the relish of the first ground, it exists before it has arisen, resembling that greed which exists before it has arisen; hence it is specifically adduced. For one in the first dhyāna, it is said to exist when manifestly arisen, the principle being easily known, so why does it require discussion? From the second dhyāna upward, one does not possess the lower relish; for this reason it is not spoken of. "Whether cultivated or uncultivated, constantly possessing it" reveals the preceding "all possessing"; "attaining it when encountering conditions" reveals the preceding "possessing"; and from "causes and conditions" downward reveals the characteristics of the preceding conditions. Next is the application, and afterward the explanation; the text in all cases can be understood.