金剛經纂要刊定記 2.77

2.77

若昧實相則難亡分別，便成住相即墮有漏。若昧觀照則闕智用，便滯偏空同於二乘。故須二事兼行方契中道。此則如前行玄之義也。由是《起信論》中止觀合說，《法華經》內定慧莊嚴，《華嚴》明定慧二事菩薩依賴，《涅槃》顯定慧不等不見佛性。諸教中說，無明邪見自此而生。故《華嚴疏》云：「萬行忘照而齊修，頓漸無礙而雙入」，皆此義也。

If one is obscured regarding ultimate reality, it is difficult to forget vikalpa; one then abides in marks and falls into the contaminated. If one is obscured regarding contemplative illumination, one lacks wisdom's function; one then stagnates in one-sided emptiness, becoming the same as the two vehicles. Therefore, one must practice both matters concurrently to tally with the middle way. This is just like the meaning of the profound practice previously [discussed]. For this reason, in the *Awakening of Faith*, calming and insight (śamatha-vipaśyanā) are explained together; within the *Lotus Sūtra*, there is the adornment of concentration and wisdom; the *Avataṃsaka* clarifies that the two matters of concentration and wisdom are what bodhisattvas rely upon; the *Nirvāṇa* reveals that when concentration and wisdom are unequal, one does not see buddha-nature. As spoken in the various teachings, ignorance and wrong views arise from this. Therefore the *Avataṃsaka Commentary* says: "The myriad practices are cultivated simultaneously while forgetting illumination, / and the sudden and gradual are entered concurrently without obstruction"—all share this meaning.