金剛般若經旨贊 2.244

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經。應如是至信解　贊曰。此顯何方便不分別。即何定智必以此緣無分別故。然此方便總別有三。若依止寂諸境義邊名奢摩他。是為止品。若依鑒照諸境義邊名毘鉢舍那。是為觀品。若此二品齊均之位名三摩提。是為等持。體雖無別而義有異。依止生智即是根本第一義智。名之為知。依觀生智。即是後得世俗智故。名之為見。若依等持所生之智融照真俗。名為信解。由此知見信解三種總別寂照。無分別智能離我法分別之心。即無分別之方便也。論彰此義而作頌云。

Sūtra: “Should thus down to faith-and-understanding.” / Commentary: This reveals by what expedient means one does not conceptualize—that is, what meditative stabilization and wisdom necessarily non-conceptually take this as their cognitive object. However, these expedient means generally and specifically comprise three. If one relies on the aspect of stilling all sensory objects, it is called śamatha; this is the class of calming. If one relies on the aspect of examining and illuminating all sensory objects, it is called vipaśyanā; this is the class of contemplation. If these two classes are in a state of equal balance, it is called samādhi; this is equipoise. Although their essence is not different, their meanings are distinct: the wisdom generated relying on calming is the fundamental, primary-meaning wisdom, which is designated as 'knowing'. The wisdom generated relying on contemplation is the subsequently attained worldly wisdom, which is designated as 'seeing'. If it is the wisdom generated relying on equipoise, blending and illuminating both ultimate and conventional, it is designated as 'faith-and-understanding'. Due to these three kinds of general and specific quieting and illuminating—knowing, seeing, and faith-and-understanding—non-conceptual wisdom can leave behind the mind that conceptualizes self and phenomena; this is the expedient means of non-conceptualization. Expressing this meaning, the Treatise makes a verse: