金剛般若經旨贊 2.144

2.144

經。若干種心　贊曰。此因生說心。亦如起信眾生無邊故心行差別。亦復無邊。若干種者重知二種。一者染心。即是凡夫共欲之心。不能修初四念處故。於常樂我淨體上而妄執為常樂我常而生愛護。二者淨心。即二我者離欲之心。不能修真四念處故。於自佛性常樂我淨真實體上而倒執為非常樂等。以求出離故。天親論法真念處更名常住不動根本名異義。皆法真說故四念處有其二種。

Sūtra: “[… of] various kinds of minds […]” / Commentary: This is minds based on sentient beings. It is also like the Awakening of Faith: because sentient beings are boundless, the diverse activities of their minds are likewise boundless. "Various kinds" specifically refers to two kinds: First, defiled minds, which are the common desire-minds of ordinary beings. Because they cannot cultivate the initial four applications of mindfulness, they falsely cling to the essence of permanence, bliss, self, and purity as permanence, bliss, self, and eternity, giving rise to attachment and protection. Second, pure minds, which are the desire-free minds of those clinging to the two selves. Because they cannot cultivate the true four applications of mindfulness, regarding their own Buddha-nature's true essence of permanence, bliss, self, and purity, they invertedly cling to it as impermanent, non-blissful, and so forth, in order to seek escape. Therefore, in Vasubandhu's treatise, the true applications of mindfulness of dharmas are further termed the permanent, unmoving root, which differ in name but are identical in meaning; because both speak of the truth of dharmas, there are two kinds of four applications of mindfulness.