大般涅槃經集解 60.4

60.4

案僧亮曰：上品末慧能破結，今明非直慧功，要須三法合用，故先說定耳。寶亮曰：修道之第九也，明定慧相資。上既出能修道之人，今次辨定慧合用，故先問也。若智慧能治惑，何須修定？凡夫謂智慧能斷惑故，謂煩惱如事像，為智慧所除也。佛今就五門中釋無斷義，若不修定則不達見。五門者，第一就實法；第二就空門；第三就到不到；第四明伴非伴；第五推性滅。此五門中撿，並無破義。

Sengliang comments: At the end of the previous chapter, prajñā was able to destroy defilements; now it is shown that it is not merely the function of prajñā, but requires the combined use of the three dharmas, which is why samādhi is spoken of first. Baoliang comments: This is the ninth [section on] cultivating the Way, clarifying that samādhi and prajñā support each other. Having previously presented the person able to cultivate the Way, next the combined functioning of samādhi and prajñā is discerned, hence the initial question. If wisdom can cure delusion, why must one cultivate samādhi? Ordinary people think that wisdom can sever delusion, considering afflictions to be like substantial forms that are eradicated by wisdom. The Buddha now explains the meaning of non-severance within five approaches; without cultivating samādhi, one will not attain this insight. The five approaches are: first, in terms of real dharmas; second, in terms of the gateway of emptiness; third, in terms of contact and non-contact; fourth, clarifying accompaniment and non-accompaniment; fifth, investigating cessation by intrinsic nature. Examining within these five approaches, in none of them is there any meaning of destruction.