大乘義章 20.6

20.6

次約三學而為分別。戒、定、智慧是三學也。前五身中、初一是戒、次一是定、後三是慧。問曰：何故慧行之中獨分為三，戒定各一？人亦釋言：慧有多能，故獨分三；戒定不爾，故各為一。一相且然，未可專定。云何不定，經中或時分戒為多，定慧各一。如六度門，前四戒學，第五是定，第六是慧。以戒行始，多法佐助方乃能成，故分為多；餘不如是，故獨為一。或時分定，戒慧各一。如彼四種無罪樂門，戒行為一，名出家樂；定分為二，謂遠離樂及寂滅樂，初禪遠離欲惡不善名遠離樂，二禪已上覺觀止息名寂滅樂；慧行為一，名菩提樂。禪定息苦，樂相增強，故分為多；戒慧不爾，故獨為一。或時分慧，戒定各。如七淨門，慧中分五，所謂見淨、度疑淨、道非道淨、行淨、行斷智淨；戒行為一，名為戒淨；定行為一，名為心淨。除障離過，慧有多能，故分為五；戒定不爾，故獨為一。或戒定慧三行俱分，如八正門，戒分為三，正語、正業及與正命；定分為二，正念、正定；慧分為二，正見，正思惟。良以諸行各有異相，所以並分。今說五身，偏分慧行，戒定各一，義當向前七淨之門。良以法門離合非一，故不專定（此三門竟）。

Next, they are differentiated in terms of the three trainings. Precepts, samādhi, and wisdom are the three trainings. Among the former five bodies, the first is precepts, the next is samādhi, and the latter three are wisdom. Question: Why is it that within the practice of wisdom it is solely divided into three, while precepts and samādhi are each one? People also explain: Wisdom has many capabilities, so it is solely divided into three; precepts and samādhi are not like this, so they are each one. This is merely one aspect, and cannot be exclusively fixed. Why is it not fixed? In the sūtras, at times precepts are divided into many, while samādhi and wisdom are each one. As in the approach of the six pāramitās, the first four are the training of precepts, the fifth is samādhi, and the sixth is wisdom. Because the practice of precepts is the beginning, it can only be accomplished when aided by many dharmas, and is therefore divided into many; the others are not like this, and are therefore solely one. At times samādhi is divided, while precepts and wisdom are each one. As in that approach of the four kinds of blameless bliss: the practice of precepts is one, named the bliss of renunciation; samādhi is divided into two, namely the bliss of detachment and the bliss of quiescence—the first dhyāna's detachment from desire and unwholesome evils is named the bliss of detachment, while the cessation of applied and sustained thought from the second dhyāna upward is named the bliss of quiescence; the practice of wisdom is one, named the bliss of bodhi. Dhyāna-samādhi stills suffering and its aspect of bliss is intensified, so it is divided into many; precepts and wisdom are not like this, so they are each one. At times wisdom is divided, while precepts and samādhi are each one. As in the approach of the seven purifications: within wisdom it is divided into five, namely purification of view, purification by overcoming doubt, purification by knowledge and vision of what is path and not-path, purification by knowledge and vision of the way, and purification by knowledge and vision of the cessation of practice; the practice of precepts is one, named purification of precepts; the practice of samādhi is one, named purification of mind. In eliminating obstacles and parting from errors, wisdom has many capabilities, so it is divided into five; precepts and samādhi are not like this, so they are each one. Or the three practices of precepts, samādhi, and wisdom are all divided, as in the approach of the eightfold noble [path]: precepts are divided into three—right speech, right action, and right livelihood; samādhi is divided into two—right mindfulness and right samādhi; wisdom is divided into two—right view and right thought. Truly, because all practices each have different characteristics, they are all divided. Now in speaking of the five bodies, the practice of wisdom is singularly divided, while precepts and samādhi are each one, whose meaning corresponds to the aforementioned approach of the seven purifications. Truly, because the integration and division of dharma-gates are not of one kind, it is not exclusively fixed. (This concludes the third section.)