起信論疏筆削記 19.24

19.24

論　心若下，住正念，二：初、正顯也。疏　初習等者，此與前為異，前則不放心外緣，此乃任運馳散。外境唯心等者，本無境界，妄起攀緣，是名不正。今則觀境無境，知心無心，唯一實相，實相外更無別法。當爾之時，分別不生，故名正念。

The Treatise states: "If the mind..." downward: Abiding in right mindfulness, in two parts: first, directly revealing it. The Commentary states: "Initial practice..." and so on: this is different from the preceding; the preceding was not allowing the mind to cognize outwardly, while this refers to it running and scattering spontaneously. As for "external objects are mind-only...", fundamentally there are no objects, yet one falsely gives rise to cognitive grasping; this is called not being right. Now, one contemplates objects as having no objects and knows the mind as having no mind; there is only the single true mark, and outside the true mark there are no other dharmas. At that very moment, conceptual differentiation does not arise, so it is called right mindfulness.