起信論疏筆削記 16.59

16.59

The treatise: "Delighting in accumulating, etc.": "Delighting" means aspiring and desiring. "Focusing" denotes determination. Hence, "knowing it is not as good as liking it, and liking it is not as good as delighting in it." The commentary: "Fully possessing the ten thousand virtues": one cultivates all of the six perfections and the ten thousand practices. Each and every cultivated practice directly counteracts false defilement to manifest the virtues on the nature that are as numerous as the sands of the Ganges. For example, using wisdom to overturn and shatter avidyā manifests the meaning of the great wisdom light on the nature, and so forth. From this we know that cultivating practice is simply for the sake of revealing virtues; thus practice is explained in terms of that which is achieved. According to this, it is not only termed the profound mind, but may also be called the vast and great mind, because all ten thousand practices are cultivated equally (this is "vast"), and all penetrate to the source of the mind (this is "profound"). Now the treatise designates it vertically, hence calling it "profound mind"; it explains it horizontally, hence saying "all." The intention is for the two passages to illuminate each other. Therefore, the present commentary also combines both meanings. If there were profundity without vastness (a single practice penetrating the principle), or vastness without profundity (frequently performing mundane goods), neither would be the practice of the Mahāyāna. Here both are clarified together, thereby accomplishing the great practice of a bodhisattva. "The root of the practice of self-benefit": because the profound mind aspires and delights. If one does not aspire and delight, how could one practice it? Therefore, it is the root.