起信論疏筆削記 14.59

14.59

[Śāstra:] From "and so forth" downward is the second [section], universally adducing all phenomena. In saying "and so forth", since [these defilements] exceed the sands of the Ganges and cannot be detailed fully, it says "and so forth". "Opposed to these meanings": the defiled phenomena [numbering like] the sands of the Ganges are formed because the mind stirs. When the mind does not stir, the various pure merits and virtues also exceed the sands in number. "Various pure [merits and virtues] and so forth" are all the meanings from "true cognitive knowing" downward.
[Commentary:] "Each and every [virtue] and so forth": by means of the mind-nature's stirring and non-stirring, it iteratively elucidates the various defilements and purities. Now, wishing to economize the text, it places the mind's stirring first and non-stirring last, with the manifested phenomena subsumed in between; yet within this it also omits the names of the pure virtues. If one wished to contrast each and every one individually to make it easy for people to understand, one should say: "If the mind stirs, it is not true cognitive knowing. Because the mind-nature is non-stirring, it is precisely the meaning of true cognitive knowing. Down to: if the mind stirs, it is not free; if the mind-nature is non-stirring, it attains freedom." This is just like the previous commentary's section-by-section converse revelation. If one were to further classify them by kind, one should again say: "If the mind stirs, it is bondage; if the mind-nature is non-stirring, it is called liberation." The others all follow this model and cannot be stated exhaustively.