起信論疏筆削記 19.10

19.10

三、俱中，論　二義者，即前止一切境界，觀生滅因緣也。不相捨離者，然此止觀初首方便，行人修時雖未雙現，習此之際須相資而行，不可孤運，輒相捨離。疏　有二體者，此二通與十度為體，其猶於水，澄而復清方能鑒像。以二門開於一心，焉得不俱定慧耶？上文具顯。

Under the third heading, [the practice of] both together, in the Śāstra, 'two meanings' refers to the aforementioned calming of all realms and contemplating the causes and conditions of arising and ceasing. 'Do not abandon each other': regarding these expedient means at the beginning of calmness and insight, although both may not yet manifest simultaneously when the practitioner cultivates them, while training in this, they must be practiced mutually supporting each other and cannot operate in isolation, casually abandoning one another. In the Commentary, 'having two essences' means that these two serve commonly as the essence for the ten perfections; it is like water: only when it is settled and then clear can it reflect images. Since the two gates open from the One Mind, how could they not possess both concentration and wisdom? The text above fully revealed this.