大乘義章 13.27

13.27

次明味定。味望味定，亦三句說：一具緣多少。此具四緣，准上淨等，同類可知。二就地分別。望於自地，具足四緣。上望下地，除其因緣，有餘三種。煩惱繫地，異地相望，非自分故，除其因緣。退轉之時，上味生下，故有次第及增上緣。然此上味，於下地中一切味定，悉有次第、增上緣義，不簡近遠。謂上地之中染污心起，下一切地染心生故。上緣之使緣上而起，故有緣緣。下望上地，一切皆無。有下味時，上地之味但可成就，不現生故。三品數分別。一切煩惱上中下品迭互相望，皆為四緣。問曰：何故淨無漏中望等及勝說其因緣，不望下品，此味定中通望下品說因緣乎？釋言：善法本無今有，方便習生。習生之法從微至著，故下勝因，非勝下因。從勝生下，是退次第，非生次第，是以非因。一切煩惱久習性成互相熏發，故上望下亦得為因。又從上退起下結時，九品煩惱一切頓得，隨可先起即以為因，故上望下得有因義（此一門竟）。

Next, tainted samādhi is clarified. Tainted with respect to tainted samādhi is also explained in three points: First, the number of conditions it possesses. This possesses all four conditions; by analogy with the above pure [dhyāna] and so forth, it can be understood as of the same class. Second, distinction by stage. With respect to its own stage, it fully possesses all four conditions. Higher with respect to lower stages: excluding the cause condition, it possesses the remaining three kinds. Defilements are bound to stages, and when viewed across different stages, they do not belong to their own class; therefore, the cause condition is excluded. At the time of retrogression, a higher tainted [state] produces a lower [one], and thus there are immediate and dominant conditions. However, this higher tainted [state] possesses the sense of immediate and dominant conditions with respect to all tainted samādhis in lower stages, without distinction between near and far. This is because when a defiled mind arises in a higher stage, defiled minds of all lower stages are produced. Defilements that take higher [stages] as an object arise taking the higher as an object, and so there is an object condition. Lower with respect to higher stages: none at all exist. When a lower tainted [state] exists, the tainted [state] of a higher stage can only be possessed as an endowment, and does not arise in manifest activity. Third, distinction by grades. With respect to all defilements, the superior, middling, and inferior grades reciprocally serve as all four conditions. Question: Why is it that in pure and untainted [states], the cause condition is stated with respect to the equal and superior, but not with respect to the inferior grades, whereas in this tainted samādhi, the cause condition is universally stated with respect to the inferior grades? Explanation: Wholesome dharmas originally do not exist and now come to be, being generated through gradual cultivation of skillful means. What is generated through cultivation proceeds from the subtle to the prominent; therefore, the inferior is a cause for the superior, but the superior is not a cause for the inferior. Generating the inferior from the superior is an order of retrogression, not an order of production, and is therefore not a cause. All defilements, having long been habituated, have formed into a nature and mutually perfumed and aroused one another; thus, the superior with respect to the inferior can also serve as a cause. Furthermore, when retrogressing from a higher [stage] and giving rise to lower defilements, all nine grades of defilements are acquired at once; whichever can arise first then serves as the cause, and therefore the superior with respect to the inferior can have the meaning of being a cause (this concludes the first section).