華嚴經義海百門 1.77

1.77

初、明止觀者，如見塵無體，空寂之境，為止；照體之心，是觀。今由以無緣之觀心，通無性之止體，心境無二，是止觀融通。由止無體不礙是心故，是以境隨智而任運；由觀心不礙止境故，是以智隨法而寂靜。由非止觀以成止觀，由成止觀以非止觀，二而不二、不二而二，自在無礙。

First, elucidating śamatha and vipaśyanā: Seeing that the dust mote has no essence, the empty and quiescent realm is śamatha; the mind that illuminates this essence is vipaśyanā. Now, because one uses the vipaśyanā mind of non-objectifying conditions to penetrate the śamatha essence of absence of intrinsic nature, mind and realm are non-dual; this is the fused penetration of śamatha and vipaśyanā. Because the lack of essence in śamatha does not obstruct this mind, the realm spontaneously operates following wisdom; because the vipaśyanā mind does not obstruct the realm of śamatha, wisdom is quiescent following phenomena. Because non-śamatha-and-vipaśyanā accomplishes śamatha and vipaśyanā, and because accomplishing śamatha and vipaśyanā makes it non-śamatha-and-vipaśyanā, they are two yet not two, not two yet two, unimpeded and free.