《解深密经》说：”若以观慧而修思择、最极思择，乃至未起身心轻安，尔时但是毘钵舍那随顺作意，生轻安已乃名妙观。“
According to the Sutra Unravelling the Intended Meaning, as long as the practice of discrimination and special discrimination with discerning wisdom cannot generate physical and mental pliancy, it constitutes a type of attention which approximates insight; when it generates pliancy, then it is insight.
如《入行论》云：“当知具止观，能摧诸烦恼，故应先求止。”
Santideva’s Engaging in the Bodhisattva Deeds says:
Insight possessed of serenity
Destroys the afflictions. Knowing this,
Seek serenity at the outset.
《宝积经》亦云：‘住戒能得定，得定能修慧，由慧得净智，智净戒圆满。’
On this point, the Ratna-kuta Collection says:
Keeping ethical discipline, you will attain concentration;
Attaining concentration, you cultivate wisdom;
With wisdom you attain pure, sublime wisdom;
As your sublime wisdom is pure, your ethical discipline is perfect.
《菩萨藏经》亦云：‘若未闻此菩萨藏法门，亦未听闻圣法毘奈耶，唯三摩地而得喜足，为我慢转堕增上慢，不能解脱生、老、病、死、愁、叹、苦、忧及诸衰恼，不能解脱六道轮回，亦复不能解脱苦蕴。如来于此密意说云：“从他听闻随顺，解脱老死。”’故欲断诸障发净智者，应依奢摩他而修妙慧。
Also, the Scriptural Collection of the Bodhisattvas says:
Those who are unlearned in the contents of the Scriptural Collection of the Bodhisattvas, unlearned in the discipline of the noble teaching, and who derive a sense of sufficiency from mere concentration (三摩地) fall by virtue of their pride into an inflated sense of themselves. They will not escape from birth, aging, sickness, death, sorrow, lamentation, suffering, unhappiness, or perturbation; they will not escape from the six realms of cyclic existence; they will not escape from the aggregation of suffering. With that in mind, the Tathagata said, “Learning from others what is appropriate, you will escape aging and death.”
《解深密经》云：‘由静虑故，降伏烦恼；由般若故，善摧随眠。’
For this reason the Sutra Unravelling the Intended Meaning says:
Meditative stabilization suppresses afflictions; wisdom destroys dormant tendencies.
尤于无我义，若无引生恒常猛利定解方便，谓以观慧观择将护，如是缘如所有性毘钵舍那，纵久修习正奢摩他，仅容压伏现行烦恼，终不能断烦恼种子。故非唯修止，亦定应修观。
The technique for producing forceful and longlasting certainty about the meaning of selflessness is sustained analysis with discerning wisdom. Without such insight into the real nature, no matter how long you cultivate serenity, you can only suppress manifest afflictions; you cannot eradicate their seeds. Therefore, do not cultivate only serenity; you need to cultivate insight as well
《修次初篇》云：“心动如水无止为依，不能安住非等引心，不能如实了知真义，故世尊亦说由心住定，乃能如实了知真实。“
Kamalasila’s first Stages of Meditation says:
Because your mind moves like a river, it does not rest without the foundation of meditative serenity; a mind that is not in meditative equipoise cannot understand reality just as it is. Also, the Bhagavan says, “With meditative equipoise, you know reality just as it is.”
《月灯经》云：“由止力无动，由观故如山。“心无散乱，自然安住所缘，是修止迹。由证无我之真实性，断我见等一切恶见，敌不能动犹如山岳，是修观迹。故于此二应各分别。”
As the Moon Lamp Sutra says:
The power of meditative serenity makes your mind steady; insight makes it like a mountain.
So, the mark of meditative serenity is that your attention stays right where it is placed without distraction from the object of meditation. The mark of insight is that you know the reality of selflessness and eliminate bad views such as the view of self; your mind is like a mountain in that it cannot be shaken by opponents. Therefore, you should distinguish these two marks.
如修次中编云：
「唯观离止如风中烛，瑜伽师心于境散乱不能坚住，以是不生明了智光，故当同等习近二者。」
Kamalasila’s second Stages of Meditation says:
With bare insight that lacks serenity, the yogi’s mind is distracted by objects; like an oil-lamp in the wind, it will not be stable. For this reason, what sublime wisdom sees will not be very clear. As this is so, rely equally on both.
故证空性妙三摩地，虽有明乐无所分别，诸未趣向空性之定，亦有极多明了安乐及无分别，故应善辨二定差别。
Therefore, since bliss, clarity, and non-discursiveness are present in concentrations that know emptiness, yet very often occur in concentrations that are not directed toward emptiness, you have to differentiate these two.
