起信論疏筆削記 11.60

11.60

又為下，約為先義，解常在前也。意云：前者，先也，以迷時先有，為諸法本，更無有法先於此故。末那無此義，故揀之也，此即單揀第七也。然前揀六七之文是海東意，後之一義是今疏意，故云又也。若言初句標揀、次唯揀第六、又為下方揀第七者，海東無後一意，如何摶句以讀文耶？學者應知。

"Also, being..." below interprets "always being in front" in terms of priority. The idea is: "front" means prior; because it exists first at the time of delusion and serves as the root of all dharmas, there is no dharma prior to this. The manas lacks this meaning, so it is excluded; this specifically excludes the seventh [consciousness]. However, the preceding text excluding the sixth and seventh represents the view of Haedong [Wonhyo], whereas the latter meaning is the view of the present Commentary; therefore it says "also." If one claims that the opening phrase marks the exclusion, the next excludes only the sixth, and "also, being..." below only then excludes the seventh, then since Haedong lacks the latter idea, how could one segment the lines to read the text in that way? Scholars should know this.