大乘義章 2.5

2.5

第二辨性。三脫、三治及與三空，以此法為體。三三昧者，以行為體，但就行中用慧為主。若論眷屬，是五陰性。心王是識、想數為想、受數為受、餘數為行、隨生無作即是色陰。問曰：此三用慧為主，何故經中說為三昧？釋言：一切諸心心法更相受名，如四念處，體實是慧而名為念，此亦如是。又龍樹言「此三智慧，若不住定則是狂慧，多墮邪疑，無所能為。」以住定故能破煩惱，故從所依說為三昧。又三昧者名為正定，一切禪定若無此三，退轉不定，不名三昧；由此三故，正定不退，就能為目故名三昧。體性如是。

Second, discerning the nature. The three liberations, the three antidotes, and the three emptinesses take these dharmas as their essence. The three samādhis take practice as their essence, but within practice, wisdom is used as the principal factor. If discussing their retinue, it is of the nature of the five aggregates: the sovereign mind is consciousness, the mental factor of ideation is conception, the mental factor of feeling is sensation, the remaining mental factors are mental formations, and the unmanifest [form] arising concomitantly is the matter aggregate. Question: These three use wisdom as the principal factor; why are they spoken of in the sūtras as samādhis? Explanation: All minds and mental factors receive names mutually from one another, just as with the four applications of mindfulness: their essence is in truth wisdom, yet they are named mindfulness; this is also like that. Furthermore, Nāgārjuna said: "If these three wisdoms do not abide in samādhi, they are wild wisdom, falling mostly into deviated doubts and incapable of accomplishing anything." Because they abide in samādhi, they are able to destroy the afflictions; therefore, based on that which they rely upon, they are spoken of as samādhis. Furthermore, samādhi is called "correct concentration"; if all meditational absorptions lack these three, they retrogress and are unstable, not being called samādhi; by virtue of these three, they are correctly concentrated and non-retrogresing; based on their capability, they are named, and thus called samādhi. Such is their essential nature.