摩訶止觀 3.24

3.24

答：還以不思議止觀，故得通耳。又《大品》明十八空釋般若；百八三昧釋禪。雖前後兩釋，豈可禪無般若，般若無禪？特是不二而二，二則不二。不二即法身；二即定、慧。如此三法未曾相離。是故《大經》云：「佛性有五種名，或名首楞嚴，或名般若。」今非止非觀，或名為止，或名為觀，即是不思議止觀，通於不思議三德。

Answer: It is precisely because they are inconceivable calming and contemplation that they are able to connect. Furthermore, the Pañcaviṃśatisāhasrikā explains the eighteen kinds of emptiness to elucidate prajñā, and explains the one hundred and eight samādhis to elucidate dhyāna. Although these are two separate explanations presented before and after, how could dhyāna be without prajñā, or prajñā without dhyāna? They are simply not two yet two, two yet not two. Not two is the dharmakāya; two is concentration and wisdom. These three dharmas have never been separated from one another. Therefore the Mahā[parinirvāṇa]-sūtra says: "Buddha-nature has five kinds of names; sometimes it is called Śūraṅgama, sometimes it is called prajñā." Now, neither calming nor contemplation is sometimes called calming, and sometimes called contemplation; this is inconceivable calming and contemplation, which connects to the inconceivable three virtues.