大般涅槃經疏 27.4

27.4

起卷是第二明定慧相資亦是相即，亦應言捨，但是略耳。又捨無別法，定慧均平即名為捨。文中先問、後答。問意云：慧能斷惑，何須用定？舉偏別之難，以祈圓融之說。初師子吼引佛經為難，果知不破外人亦非破問者，只是破佛為緣之經。佛經不出四教，觀此義意正用圓破別。別既被破，餘例可知。

The beginning of the fascicle is the second part, clarifying that concentration and wisdom assist each other and are also identical to each other; equanimity should also be mentioned, but is merely omitted for brevity. Furthermore, equanimity has no separate dharma; when concentration and wisdom are balanced, that is called equanimity. In the text, there is first a question and then an answer. The intention of the question says: Wisdom can sever afflictions, so why is concentration needed? Raising a one-sided, distinct objection seeks an explanation of complete integration. First, Siṃhanāda cites the Buddha’s sūtras to raise an objection; we thus know it refutes neither outsiders nor the questioner, but simply refutes the sūtras that the Buddha taught according to conditions. The Buddha’s sūtras do not go beyond the four teachings; examining the intention of this doctrine, it precisely uses the Perfect to refute the Separate. Once the Separate is refuted, the rest can be known by parallel.