大乘義章 13.8

13.8

次辨味淨無漏等別。依如《毘曇》，禪有三種：一者淨定、二無漏定、三者味定。依世俗道，斷除下結而得上靜，名曰淨定。即理定靜，名無漏定。言味定者，義釋有三：一通相具論。上二界中一切煩惱有著境義，悉名為味；定地法故，說之為定。二簡強異弱。諸煩惱中愛著境強，偏說為味；定義同前。又愛著境相似禪定，故說為定。三簡體異伴。上二界中，一切煩惱相應定數是味定體。故《雜心》云「味則愛相應（此二門竟）。」

Next, distinguishing the differences of contaminated, pure, untainted, and so forth. According to the *Abhidharma*, dhyāna is of three kinds: first, pure concentration; second, untainted concentration; third, contaminated concentration (*āsvāda-samādhi*). Relying on the worldly path, severing lower fetters and attaining upper tranquility is called pure concentration. Being concentrated and tranquil in conformity with principle is called untainted concentration. Regarding what is called contaminated concentration, the explanation has three meanings: First, discussing it completely according to general characteristics: all afflictions in the upper two realms have the sense of clinging to objects, and are all called contamination (*āsvāda*); because they are dharmas of the concentration grounds, they are spoken of as concentration. Second, distinguishing the strong from the weak: among the various afflictions, craving and attachment to objects are strong, so they are specifically spoken of as contamination; the definition of concentration is the same as before. Furthermore, craving and attachment to objects resemble dhyāna concentration, hence they are spoken of as concentration. Third, distinguishing the essential nature from the companions: in the upper two realms, the mental factor of concentration associated with all afflictions is the essential nature of contaminated concentration. Therefore the *Saṃyuktābhidharmahṛdaya* says: 'Contamination is associated with craving.' (This concludes the second section.)