大乘起信論廣釋卷第三．四．五 5.114

5.114

論。若止觀至菩提之道　釋曰。闕失菩提道者即是法界。而言道者所因緣處。然此法界有其二義。一具位真體。二緣起稱用。止心住寂歸法性體。觀心顯照順法性用。止觀俱行雙順體用。既顯法性得成菩薩。若唯修止不順真用。是則種智長廢永休。若唯修觀不歸真體。是則輪迴無時暫息。是故不具非入菩提。

[Treatise:] If calming and contemplation [are not fully present, one cannot enter the path to bodhi.]
[Commentary:] Being deficient in the path to bodhi: [the path] is the dharmadhātu. It is called a "path" as the place of causes and conditions. However, this dharmadhātu has two meanings: first, the true substance of the complete state; second, the active application according with conditioned arising. Calming the mind to abide in quiescence returns to the substance of dharmatā. Contemplating with the mind to illuminate and reveal accords with the application of dharmatā. Calming and contemplation practiced together simultaneously accord with both substance and application. Once dharmatā is revealed, one can become a bodhisattva. If one cultivates only calming and does not accord with the true application, then the knowledge of all modes will be discarded and ended forever. If one cultivates only contemplation and does not return to the true substance, then saṃsāra will not cease for even an instant. Therefore, if one is not fully equipped [with both], one cannot enter bodhi.