大乘起信論廣釋卷第三．四．五 5.112

5.112

論。若修止者至不修善根　釋曰。此顯對治俱行止觀。謂修止者。除二種過。正除凡夫人法二執。以是住著世間因故。兼除二乘法我之見。以是怯怖生死因故。若修止者心安真境。凡夫不執何樂世間。二乘亡見寧壞生死。謂修觀者亦除二有。正除二乘不觀本生不起大悲狹劣心過。兼除凡夫不觀法相不能色修懈怠心過。若修觀者識達因緣。二乘觀苦能起大悲。凡夫厭離能修眾善。

[Treatise:] If one practices calming, [one counters ordinary people's attachment to the world and discards the fear of the two vehicles; if one practices contemplation, one counters the narrow-mindedness of the two vehicles in not generating great compassion and counters ordinary people's failure to cultivate roots of goodness.]
[Commentary:] This reveals the calming and contemplation practiced together as antidotes. This means that one who practices calming eliminates two kinds of faults: it directly eliminates ordinary people's two attachments to person and dharmas, because these are causes of dwelling in and clinging to the world; and it concomitantly eliminates the two vehicles' view of a dharma-self, because this is the cause of their fear of birth-and-death. If one practices calming, the mind rests in the true realm: when ordinary people do not grasp, how could they delight in the world? When the two vehicles lose that view, how could they dread birth-and-death? One who practices contemplation also eliminates two [faults]: it directly eliminates the fault of the narrow and inferior mind of the two vehicles, who do not contemplate original rebirth and do not generate great compassion; and it concomitantly eliminates the fault of the indolent mind of ordinary people, who do not contemplate the characteristics of phenomena and cannot diligently cultivate. If one practices contemplation, one understands and penetrates causes and conditions: when the two vehicles contemplate suffering, they can generate great compassion; when ordinary people feel disgust and detachment, they can cultivate all good deeds.