大乘起信論廣釋卷第三．四．五 5.20

5.20

論。二者能止至離諸過故　釋曰。此顯攝律儀戒。能止方便者。初列其名。由能止惡隨順真如。是故能止即方便也。慚愧等者。以顯其相。此中即顯二種正勤。能止一切惡法者。已生惡法。由慚愧故。勤令不生。不令增長者。未生惡法。由慚愧故。勤令不起。以隨順等者。後釋修意。隨順法性離過義故。故說能止為方便也。

[Treatise:] The second is being able to desist [… down to:] because it departs from all faults.
[Commentary:] This reveals the precept of restraining behavior. Regarding 'the expedient of being able to desist', it first lists its name. Because being able to desist from evil accords with tathatā, being able to desist is itself the expedient. Regarding 'shame and remorse' and so forth, it reveals its characteristics. Here, it reveals two kinds of right exertion. 'Being able to desist from all evil dharmas' means that regarding evil dharmas that have already arisen, due to shame and remorse, one strives so that they do not arise [again]. 'Not allowing them to increase' means that regarding evil dharmas that have not yet arisen, due to shame and remorse, one strives so that they do not occur. Regarding 'in accordance with' and so forth, it subsequently explains the intention of cultivation: because it accords with the meaning of dharmatā's departure from faults, being able to desist is spoken of as an expedient.