大乘義章 10.16

10.16

次辨其相。戒學有三：一律儀戒、二攝善戒、三攝生戒。此義如後三聚戒中具廣分別。定學亦三：一有覺有觀，謂欲界定乃至初禪。問曰：欲界云何有定？釋言：《毘曇》不說有定，大乘、《成實》宣說有之。《成實》宣說如電三昧為欲界定。龍樹宣說欲界禪定佛常住之，不如電光暫現而已。二無覺有觀，謂中間禪，於初禪上二禪定下，除覺觀在，名為中間。三無覺無觀，謂三禪上乃至非想。此義如後八禪章中具廣分別。慧學有三，謂聞、思、修。此義如下三慧章中具廣分別（此二門竟）。

Next, their characteristics are distinguished. The training in morality is threefold: first is the precept of restraint; second is the precept of gathering wholesome dharmas; third is the precept of gathering sentient beings. This doctrine will be fully and broadly distinguished below in the chapter on the three clusters of precepts. The training in concentration is also threefold: First is with directed thought and with discursive examination, which refers to the concentration of the desire realm up through the first dhyāna. Question: How can there be concentration in the desire realm? Explanation: The Abhidharma does not say there is concentration [in the desire realm], but the Mahāyāna and the Tattvasiddhi proclaim that there is. The Tattvasiddhi proclaims that lightning-like samādhi is the concentration of the desire realm. Nāgārjuna proclaims that the Buddha constantly abides in the dhyāna-concentration of the desire realm, which is not merely momentary like a flash of lightning. Second is without directed thought and with discursive examination, which refers to intermediate dhyāna, situated above the first dhyāna and below the second dhyāna-concentration, where directed thought is eliminated while discursive examination remains, and is thus called intermediate. Third is without directed thought and without discursive examination, which refers to the third dhyāna on up to the sphere of neither-perception-nor-non-perception. This doctrine will be fully and broadly distinguished below in the chapter on the eight dhyānas. The training in wisdom is threefold, namely, [wisdom arisen from] hearing, reflection, and cultivation. This doctrine will be fully and broadly distinguished below in the chapter on the three wisdoms. (These two sections are concluded.)