大乘義章 13.21

13.21

次就四緣分別諸禪。先論淨定。淨望淨定，三句分別：一具緣多少。此具四緣，自分相生是其因緣，比次相起是次第緣，淨定為境還生淨定是其緣緣，前為意根生後定心是增上緣。二就地分別。因緣一種唯在當地，若望他地則無因義。淨定有漏繫地別故無自分因，異地相望非是相應共有法故，無相應因及共有因。餘三寬通，望於自地及望他地皆得有之。次第望他，大小不同。小乘法中，近生一地，遠生二地。次第正受近生一地，如從初禪生於二禪，從第二禪生於初禪，如是一切。超越正受遠生二地，如從初禪生第三禪，如是一切。聲聞超禪不過一故，不生多地。大乘法中，近生一地，遠生一切。次第正受近生一地，超越正受遠生一切。如從初禪生非想定，從非想定生初禪等，以佛菩薩禪自在故。緣緣望他，諸論不同。若依《毘曇》，色界地中一切淨定，上下相望皆為緣緣，以色界定能廣緣故。無色界中，上地望下得為緣緣，非下望上，無色不緣下有漏故。故《雜心》云「無色不緣下有漏種。」若依《成實》，無色亦能緣下有漏。雖復緣之，心不通暢，如燒筋草。是則彼宗色無色界一切淨定，上下相望皆為緣緣。增上望他，親疎不同。意根增上名之為親，萬法不障說以為疎。於中親者，異地相望與次第同。疎者，八禪迭互相望皆為增上，以不障故。三品數分別。因緣一種，望等及勝是其因緣，望下則非，非自分故。餘三寬通，不簡上下（此一門竟）。

Next, the various dhyānas are discriminated with respect to the four conditions. First, pure concentrations are discussed. Pure [concentration] viewed in relation to pure concentration is discriminated through three clauses: First, the completeness and number of conditions. This possesses the four conditions: homogeneous generation from its own category is its cause-condition; immediate sequential arising is its immediate condition; taking pure concentration as an object and again generating pure concentration is its object-condition; the preceding mind-faculty generating the subsequent concentrated mind is its sovereign condition. Second, discrimination with respect to stages. The single cause-condition exists only in its own stage; if viewed in relation to other stages, there is no sense of being a cause. Because pure sāsrava concentrations are distinguished by their bound stages, there is no homogeneous cause; when viewed in relation to different stages, they are not associated or coexistent dharmas, so there is neither an associated cause nor a coexistent cause. The remaining three are broader and comprehensive: they can exist both when viewed in relation to one's own stage and when viewed in relation to other stages. Immediate [condition] viewed in relation to others differs between the Hīnayāna and the Mahāyāna. In the Hīnayāna teaching, it generates one stage closely, and generates two stages distantly. In sequential meditative attainment, it generates one stage closely, such as generating the second dhyāna from the first dhyāna, and generating the first dhyāna from the second dhyāna, and so on for all. In leaping meditative attainment, it generates two stages distantly, such as generating the third dhyāna from the first dhyāna, and so on for all. Because a śrāvaka's leap over dhyānas does not exceed one, it does not generate multiple stages. In the Mahāyāna teaching, it generates one stage closely, and generates all stages distantly. In sequential meditative attainment it generates one stage closely, and in leaping meditative attainment it generates all stages distantly—such as generating the concentration of neither perception from the first dhyāna, generating the first dhyāna from the concentration of neither perception, and so on—because the Buddhas and bodhisattvas have mastery in dhyāna. Object-condition viewed in relation to others differs among the treatises. According to the Abhidharma, all pure concentrations within the form-realm stages, when viewed upward and downward in relation to one another, are all object-conditions, because form-realm concentration can broadly take objects. In the formless realm, higher stages viewed in relation to lower ones can be object-conditions, but not lower viewed in relation to higher, because the formless does not take lower sāsrava as an object. Hence the Za xin lun says: 'The formless does not take lower sāsrava seeds as an object.' According to the Tattvasiddhi, the formless can also take lower sāsrava as an object. Although it does take them as an object, the mind is not unhindered and flowing, like burning sinew-grass. Thus, according to that tradition, all pure concentrations of the form and formless realms, viewed upward and downward in relation to one another, are all object-conditions. Sovereign [condition] viewed in relation to others differs in being proximate or remote. The sovereign of the mind-faculty is called proximate; the non-obstruction of all dharmas is stated to be remote. Among them, the proximate, when viewed in relation to different stages, is the same as the immediate condition. As for the remote: the eight dhyānas, when viewed in relation to one another, are all sovereign conditions, because they do not obstruct. Third, discrimination by grades of quality. As for the single cause-condition, viewed in relation to what is equal and superior, it is its cause-condition; viewed in relation to what is inferior, it is not, because it is not of the same category. The remaining three are broader and comprehensive, not restricted by higher or lower (this first section is concluded).