分別功德論 1.20

1.20

二法就二者，或云善惡、或云止觀、或云名色。止者虛也，觀者實也。止者三昧定，泊然滅想冥爾亡懷，故曰虛也。觀所以言實，以其分別有行，是非好惡識別明了意不惑亂，故曰實也。

Two dharmas associate with two: whether spoken of as good and evil, or spoken of as śamatha and vipaśyanā, or spoken of as name and form. Śamatha is empty; vipaśyanā is real. Śamatha is the concentration of samādhi, still with thoughts extinguished, obscure with concerns forgotten; hence it is called empty. The reason vipaśyanā is called real is that it distinguishes active formations, clearly discerning right from wrong, good from bad, with the mind unconfused; hence it is called real.