釋禪波羅蜜次第法門 2.35

2.35

初一、犯戒之人修禪定而發者，是過去習因，善根深厚，今雖有罪，過去善根力強故，亦以現前修禪定，重慚愧為緣故，譬如負債，強者先牽，所以得有發定之義。二、次持戒而不發定者，是人過去不種深禪定之因，今生雖復持戒修定，而不即發。三、俱發，四、俱不發，悉可類釋，故有四種不同。尋其根源，要因持戒而發，犯戒終為遮障。何以故？若過去經得禪定，即知過去以曾持戒發定故，成今世之習因；今生復以慚愧懺悔清淨為緣，是故得發宿世善根也。

Regarding the first: when a person who violates the precepts cultivates dhyāna-samādhi and it is generated, this is because of habitual causes from the past: the good roots were profound and thick, and although there is present transgression, because the power of past good roots is strong, and also because present cultivation of dhyāna-samādhi with intense shame and conscience serves as a condition—just as when owing debts, the strongest creditor pulls first—there is therefore the principle of generating absorption. Second, as for keeping the precepts without generating absorption: this person did not plant the causes of deep dhyāna-samādhi in the past, and although in this life they again keep the precepts and cultivate absorption, it is not generated immediately. The third, where both generate it, and the fourth, where neither generates it, can both be explained analogously; thus there are four different kinds. Examining their root source, it must necessarily be generated through keeping the precepts, while violating the precepts will ultimately be an obstruction. Why is this? If one experienced dhyāna-samādhi in the past, one knows that it was because one kept the precepts and generated absorption in the past that it became a habitual cause in this life; and in this life, using shame, conscience, repentance, and purity as conditions, the good roots of past lives are therefore able to be generated.