大乘義章 13.32

13.32

先定所釋。禪有三種：一味、二淨、三是無漏。味是煩惱，非功德法，今廢不論。無漏禪果，今亦不釋，且解淨禪。淨有四分：一者退分、二者住分、三勝進分、四決定分。言退分者，釋有兩義：一下品淨定隣下煩惱，喜為下地煩惱所敗，故名退分。此可退故，名之為退，非是已退。二為自地煩惱所雜，故名退分。謂從淨定入味煩惱，從味煩惱還入淨定，如欲界中微劣善心還為欲界惡法所雜。此亦如是，雖復為彼煩惱所雜，不名失定，同地法故。言住分者，釋有兩義：一堅守自地，不為下地煩惱所敗，故名為住，簡上初退。二堅守淨心，不為自地煩惱所雜，故名為住，簡上後退。勝進分者，厭自地過，趣順上禪。決定分者，學觀諸法苦無常等，趣順聖道，而未得聖。

First, determining what is explained. Dhyāna is of three kinds: first, tainted; second, pure; and third, untainted. The tainted is defilement and not a dharma of virtue, so it is set aside and not discussed now. The untainted dhyāna fruit will also not be explained now; we shall temporarily explain pure dhyāna. Pure [dhyāna] has four parts: first, the part belonging to retrogression (hānabhāgīya); second, the part belonging to maintenance (sthitibhāgīya); third, the part belonging to progress (viśeṣabhāgīya); and fourth, the part belonging to penetration (nirvedhabhāgīya). As for the part belonging to retrogression, there are two explanations: First, inferior pure samādhi is adjacent to lower defilements and is easily defeated by the defilements of lower stages; hence it is named the part belonging to retrogression. Because it is capable of retrogressing, it is called retrogression, not that it has already retrogressed. Second, because it is mixed with the defilements of its own stage, it is named the part belonging to retrogression. That is, from pure samādhi one enters tainted defilement, and from tainted defilement one returns to pure samādhi, just as in the desire realm a subtle, weak wholesome mind is again mixed with evil dharmas of the desire realm. This is also like that; although it is mixed with those defilements, it is not called losing samādhi, because they are dharmas of the same stage. As for the part belonging to maintenance, there are two explanations: First, firmly maintaining its own stage, it is not defeated by the defilements of lower stages; hence it is named maintenance, which is distinguished from the first retrogression above. Second, firmly maintaining the pure mind, it is not mixed with the defilements of its own stage; hence it is named maintenance, which is distinguished from the second retrogression above. As for the part belonging to progress, one feels revulsion toward the faults of one's own stage and tends toward and accords with higher dhyānas. As for the part belonging to penetration, one trains in contemplating all dharmas as suffering, impermanent, and so forth, tending toward and according with the noble path, yet has not yet attained noble status.