摩訶止觀 3.165

3.165

毘婆舍那能破煩惱，復須奢摩他力助正知見。正、助兩行隨智而轉，如足隨眼。若三藏中，無常、析觀是慧行；不淨、慈心等是行行。此兩行隨析智入空也。若通中，體法如幻化，是慧行；歷一切法數息、念處、緣事止觀，是行行。此兩行隨體法智入空也。若為化眾生，修道種智，緣俗理，屬慧行；緣俗事者，屬行行。此兩行隨道種智入假也。若中道緣於實相，一道清淨，是慧行；歷一切法門諸度皆是摩訶衍，十二因緣即是佛性，念處即是坐道場等，是行行。此兩行隨中智入實相也。

Vipaśyanā can break afflictions, yet it also requires the power of śamatha to assist correct knowledge and view. Both primary and auxiliary practices turn according to wisdom, like feet following eyes. In the Tripiṭaka, [contemplation of] impermanence and analytic contemplation are wisdom-practice; [contemplation of] impurity, loving-kindness, and so forth are conduct-practice. These two practices follow analytic wisdom in entering emptiness. In the shared [teaching], [contemplating that] all phenomena are like illusions and transformations is wisdom-practice; proceeding through all phenomena with breath-counting, smṛtyupasthāna, and phenomenal calming and contemplation is conduct-practice. These two practices follow the wisdom that embodies phenomena in entering emptiness. If, for the sake of transforming sentient beings, one cultivates the wisdom of the aspects of the path, taking conventional principle as an object pertains to wisdom-practice; taking conventional affairs as an object pertains to conduct-practice. These two practices follow the wisdom of the aspects of the path in entering the provisional. If, in the middle way, one takes true reality as an object and the single path is pure, that is wisdom-practice; proceeding through all Dharma gateways where the pāramitās are all the Mahāyāna, the twelve links of dependent origination are the Buddha-nature, and smṛtyupasthāna is sitting at the bodhimaṇḍa, and so forth, is conduct-practice. These two practices follow the wisdom of the middle way in entering true reality.