起信論疏筆削記 18.29

18.29

徵起中，疏　止觀等者，以諸經論皆說六度，此中唯五者，以後二修時不得相離故。初修為止觀，修成為定慧，但時異而體不異也。問：何故止觀合修耶？答：若不雙修，皆成邪故。《涅槃經》說：定多慧少，不見佛性；慧多定少，見性不了；定慧等學，明見佛性。又諸處說不見佛性，無明邪見自此而生，故今合修，免招二過，下文自釋。

In raising the question: [Commentary:] "Calming and contemplation..." and so forth means that while various sūtras and treatises all speak of the six pāramitās, here there are only five because the latter two must not be separated when cultivated. In initial cultivation they are calming and contemplation; when cultivated to completion they are concentration and wisdom. They differ only in time, but their essence is not different. Question: Why are calming and contemplation cultivated together? Answer: If not cultivated together, they both become deviant. The Nirvāṇa-sūtra says: "If concentration is much and wisdom is little, one does not see Buddha-nature; if wisdom is much and concentration is little, one sees the nature unclearly; when concentration and wisdom are studied equally, one clearly sees Buddha-nature." Furthermore, various places state that when one does not see Buddha-nature, avidyā and deviant views arise from this. Therefore, they are now cultivated together to avoid incurring these two faults, as will be explained below.