大乘起信論廣釋卷第三．四．五 5.101

5.101

論。復次至是故修觀　釋曰。上顯修止。下明修觀。於中有三。初明修觀之意。次辨所修觀相。後結觀分齊。此初也。若唯修止便有四失。一心沈沒失。息緣偏寂相愚癡。既非照察故為沈沒。二起懈怠失。由因止息相順惛沈。既無勇悍乃成懶墮。三不樂眾善失。由偏住寂。棄所作心。懈怠相應。豈能勤善。四者離大悲失。不觀苦境偏寂其心□既不勤。豈懷悲濟。

[Treatise:] Furthermore, [if one only cultivates śamatha, then one's mind sinks into depression, or one gives rise to indolence, not taking delight in the manifold goods, and becomes distant from great compassion.] Therefore, one cultivates vipaśyanā.
[Commentary:] Above, cultivating śamatha was shown; below, cultivating vipaśyanā is explained. In this there are three parts: first, explaining the intention to cultivate vipaśyanā; next, discerning the characteristics of the cultivated vipaśyanā; and finally, concluding the scope of vipaśyanā. This is the first. If one only cultivates śamatha, there are four faults: First, the fault of the mind sinking into depression: ceasing conditions and leaning toward quiescent marks brings ignorance; since it is not illuminating examination, it becomes depression. Second, the fault of giving rise to indolence: by virtue of quiescent cessation being aligned with torpor, since there is no vigour, it turns into laziness and sloth. Third, the fault of not delighting in manifold goods: due to leaning toward abiding in quiescence, abandoning the intention for action, and being conjoined with indolence, how could one be diligent in good? Fourth, the fault of becoming distant from great compassion: not contemplating the state of suffering, leaning toward quieting one's mind, […] since one is not diligent, how could one harbor compassionate deliverance?