南宗頓教最上大乘摩訶般若波羅蜜經六祖惠能大師於韶州大梵寺施法壇經 1.19

1.19

「善知識！我此法門，以定惠為本。第一勿迷，言惠定別，定惠體一不二。即定是惠體，即惠是定用。即惠之時定在惠，即定之時惠在定。善知識！此義即是定惠等。學道之人作意，莫言先定發惠，先惠發定，定惠各別。作此見者，法有二相，口說善，心不善，惠定不等；心口俱善，內外一種，定惠即等。自悟修行，不在口諍。若諍先後，即是迷人。不斷勝負，却生法我，不離四相。」

"Kalyāṇamitras! In this Dharma door of mine, samādhi and prajñā are the foundation. First, do not be deluded into saying that prajñā and samādhi are distinct; the essence of samādhi and prajñā is one, not two. Samādhi is the essence of prajñā, and prajñā is the function of samādhi. At the very moment of prajñā, samādhi is in prajñā; at the very moment of samādhi, prajñā is in samādhi. Kalyāṇamitras! This meaning is the equality of samādhi and prajñā. Let those who cultivate the Way not intentionally say that samādhi first gives rise to prajñā, or that prajñā first gives rise to samādhi, or that samādhi and prajñā are separate. For those who hold such a view, the Dharma has two aspects: their mouths speak of good, while their minds are not good, and prajñā and samādhi are not equal. When mind and mouth are both good, and inside and outside are of one kind, then samādhi and prajñā are equal. Self-awakening and cultivation do not lie in verbal disputes. If you dispute about which comes first and which comes second, then you are a deluded person. Without putting an end to victory and defeat, you instead give rise to an attachment to self and dharmas, and do not transcend the four marks."