起信論疏筆削記 1.28

1.28

四相等者，四相有三種：一、微細四相，謂一剎那有九百生滅，但是有為，皆為所遷，即生住異滅也。二、果報四相，即生老病死，《涅槃經》中名為四山。如彼經云：有四大山從四方來，欲害人民，當有何計而能免彼？波斯匿言：設有此來，無逃避處，唯當專念持戒布施。佛讚善哉！我說四山，即是眾生生老病死，常來切人等。三、一期四相，謂始從迷真、終至造業，八相生滅通束為四，謂生相有一、住相有四、異相有二、滅相有一。若反迷斷時，始從初信止滅相，終至十地斷生相，如下具明。今言不遷者，即微細四相，兼於餘二。以四相但遷有為之法，心是無為，非所作性，故不能遷。文中略舉初後以攝中間，故云非生滅也。

As for 'the four marks, etc.': there are three kinds of four marks: First, the subtle four marks: in one kṣaṇa there are nine hundred arisings and ceasings; everything that is saṃskṛta is altered by them, namely arising, abiding, changing, and ceasing. Second, the karmic-retribution four marks, namely birth, old age, sickness, and death; in the *Mahāparinirvāṇa-sūtra*, these are called the four mountains. As that sūtra says: 'There are four great mountains coming from the four directions, wishing to harm the people; what plan should there be to avoid them?' Prasenajit said: 'If such were to come, there would be no place to escape; one should only focus the mind on holding the precepts and giving.' The Buddha praised him: 'Excellent! What I call the four mountains are the sentient beings' birth, old age, sickness, and death, which constantly approach to oppress people, etc.' Third, the single-period four marks: starting from delusion regarding the true and ending with the creation of karma, the eight marks of arising and ceasing are comprehensively gathered into four, namely one mark of arising, four marks of abiding, two marks of changing, and one mark of ceasing. When turning away from delusion and severing them, one begins from the initial faith to stop the mark of ceasing, and ends at the tenth bhūmi to sever the mark of arising, as fully explained below. Now, stating that they 'do not alter' refers to the subtle four marks while subsuming the other two. Because the four marks alter only saṃskṛta dharmas, and the mind is asaṃskṛta, not of a created nature, they cannot alter it. In the text, the beginning and the end are briefly cited to encompass the middle; therefore it is said to be 'not arising and ceasing'.