大乘義章 13.24

13.24

次辨無漏。無漏還望無漏之定，三句分別：一具緣多少。具足四緣，自分相生是其因緣，比次相生是次第緣，道諦為境是其緣緣，前為意根生後無漏是增上緣。二就地分別。無漏非是繫地法故，望於自地望上望下皆具四緣。於中因緣，望於他地通而不局。云何不局？於八禪中有無漏處，迭互相望皆為因緣。於中亦有非因緣者，復當辨之。次第、增上望於他地，與淨禪中望他地淨其義相似。緣緣望他，諸論不同。若依《毘曇》，一切無漏望色界中無漏定心悉為緣緣，彼廣緣故。望無色界無漏之心，有是有非。是非如何？無色無漏，唯緣自地及上地中對治無漏以為境界，彼所緣者是其緣緣，彼不緣者則非緣緣。何故不緣下地對治？無色心微，不能緣下有漏法故，亦不緣下有漏對治。《成實》、大乘一切無漏皆普緣故，迭互相望悉為緣緣。三品數分別。因緣一種，望等及勝是其因緣；望下則非，望下非是自分因故。若爾，何故得與下地無漏之心為因緣乎？釋言：無漏不約禪地以分上下，乃約治斷以分勝劣。或有下地無漏之心能治上過，即名為上，故得望彼說為因緣。餘之三緣其義寬通，不簡上下（此一門竟）。

Next, the untainted (anāsrava) is analysed. With respect to untainted dhyāna itself, it is distinguished through three points: First, the number of conditions it possesses. It fully possesses all four conditions. Homogeneous generation within its own class is its cause condition; immediate succession in generation is the immediate condition; having the truth of the path as its cognitive object is the object condition; and the preceding [state] serving as the mental faculty to produce the subsequent untainted [state] is the dominant condition. Second, distinction by stage. Because the untainted is not a dharma bound to any stage, with respect to its own stage, as well as higher and lower stages, it fully possesses all four conditions. Among them, regarding the cause condition, with respect to other stages it is pervasive and not restricted. How is it not restricted? Among the eight dhyānas, wherever untainted [dharmas] exist, they all serve reciprocally as cause conditions. Among them there are also cases that are not cause conditions, which shall be further analysed. Regarding the immediate and dominant [conditions] with respect to other stages, their meaning is similar to that of pure dhyāna with respect to other stages of purity. Regarding the object condition with respect to others, the various treatises differ: According to the Abhidharma, all untainted [states] serve entirely as object conditions for untainted samādhi minds in the form realm, because their cognitive range is broad. With respect to untainted minds of the formless realm, some are and some are not. Why is this so? The untainted of the formless [realm] only takes the untainted antidotes within its own stage and higher stages as its cognitive sphere; what it takes as an object is its object condition, and what it does not take as an object is not an object condition. Why does it not take the antidotes of lower stages as its object? Because the mind of the formless [realm] is subtle and cannot take the tainted dharmas of lower stages as its object, it likewise does not take the lower tainted antidotes as its object. According to the Tattvasiddhi and the Mahāyāna, all untainted [states] universally take all dharmas as objects, and therefore they all reciprocally serve as object conditions for one another. Third, distinction by grades. As for the single cause condition: with respect to equal and superior [grades], it is their cause condition; with respect to inferior [grades], it is not, because with respect to inferior [grades] it is not a cause belonging to its own class. If so, why can it serve as a cause condition for an untainted mind of a lower stage? It is explained: Untainted [states] do not divide higher and lower according to the dhyāna stages, but rather distinguish superiority and inferiority according to antidotal eradication. There may be an untainted mind of a lower stage that can counteract faults of a higher [stage], and that is termed 'superior'; thus, with respect to that, it can be said to be a cause condition. The other three conditions are broad and pervasive in their meaning, without distinction of superior and inferior (this concludes the first section).