起信論疏筆削記 16.50

16.50

勝緣下，然此菩薩萬劫修行，器用非淺，因緣發趣，豈唯此三？故今略而舉之，以二利行中緣有無量，不可具載，故云略也。於中下，配自他，以由他所教，出自己心，二不同故。亦同下，配所發心。直心者，下云：一者直心正念真如法故。以蒙親教，遂能發心，正念真如，離於沈掉一切邪曲，名為直也。深心者，為欲護法，故須創意，備修萬行，具諸功德即成此心。餘同，即大悲心也，如文可見。

From "supreme conditions" down: These bodhisattvas cultivate for ten thousand kalpas, and their capacities are not shallow. How could their generation of aspirations through causes and conditions be limited to these three? Therefore, they are only briefly cited now; because conditions in the practice of benefiting both self and others are limitless and cannot be fully recorded, it is called "brief." From "within this" down: This correlates self and other, because being instructed by another and springing from one's own mind are two different things. From "also matching" down: This correlates with the mind that is generated. Regarding the "straightforward mind": It says below, "First is the straightforward mind, because of correctly being mindful of the dharma of tathatā." Having received personal instruction, one can then generate the mind, correctly being mindful of tathatā, free from sinking, restlessness, and all deviousness; this is called straightforward. Regarding the "deep mind": Wishing to protect the Dharma, one must initiate the resolve to fully cultivate the myriad practices; having all merits constitutes this mind. The remaining matches the mind of great compassion, as can be seen from the text.