俱舍論疏 28.89

28.89

論「即味相應至深生味著」，述淨為味境。味唯緣淨，就緣淨中唯緣過去退淨定也。不緣現在及未來也，現在無淨定，未來淨未曾領受也。此說容生味定，非一切生，唯退分定及住中一分似退生故。境亦如是。又退分定未必定退，前五種性非定退故，此人皆成退分定故。

The Śāstra says: "Namely, associated with relish... [deeply produces relish]," describing the pure as the object of relish. Relish takes only the pure as its object; within taking the pure as an object, it takes only the past pure concentration from which one has regressed as its object. It does not take the present or future as its object, because in the present there is no pure concentration, and future purity has not yet been experienced. This speaks of the capacity to give rise to a concentration with relish, but it does not arise in all cases; it arises only from the part belonging to regression and that portion of the abiding type which resembles regression. Its cognitive object is also like this. Furthermore, a concentration of the regressive type does not necessarily regress, for the first five spiritual lineages do not definitively regress, yet such people all possess concentrations of the regressive type.