起信論疏筆削記 11.10

11.10

論　動則下，二、為因義。疏　為因是業義者，然九中前八皆得名因。所以不言業者，亦約別義故。今此初相能為苦本，故名業也。如得下，反顯，以靜是妙樂之因故，反知動念即是苦因也。動因苦果等者，以一念起動即具微細四相，四相之苦果不離一念之動因。據此位中即是梨耶行苦；若準前明，四相俱時而有故。四相攝於九相，分段麁苦亦在其中。所以次第說者，文不頓書故，義有因依故。若約時說，則一念不覺無有前後，故有說云：一念不覺，五蘊俱生。即斯義也。

The treatise says: From 'movement entails' below: second, the meaning of being the cause. The commentary states: 'Being the cause is the meaning of karma': among the nine, the first eight can all be called 'causes'. Why they are not called 'karma' is also due to distinct meanings. Now, this initial mark can serve as the root of suffering, and is therefore called 'karma'. From 'As attaining' below: inversely revealing; because stillness is the cause of wonderful bliss, one conversely knows that moving thought is the cause of suffering. 'The cause of movement and the result of suffering,' etc.: because a single arising thought immediately possesses the subtle four marks, the suffering results of the four marks are not separate from the moving cause of a single thought. According to this position, it is the suffering of conditioning of the ālayavijñāna; if according to the previous explanation, the four marks exist simultaneously. The four marks subsume the nine marks, and the coarse suffering of samsaric death in portions is also among them. The reason they are explained in sequence is because the text cannot be written simultaneously, and in doctrine there are causes and bases. If spoken in terms of time, then in a single thought of non-enlightenment there is no before and after; hence it is said: 'In a single thought of non-enlightenment, the five aggregates are born together.' This is precisely this meaning.