起信論疏筆削記 11.26

11.26

二中，疏　依前等者，於順情可愛之境，心與喜俱，名樂受覺。於違情不愛之境，心與瞋俱，名苦受覺。不苦即樂，不樂即苦，違順之境既續，苦樂之心豈斷？略以辨麁，故不論其捨，而實有之，但在苦樂之間耳。自相續者，當相不斷故。又能等者，以自相續故，復能發起煩惱，潤於已熟之業令受報，未熟之業令成熟。由是引導任持，令其生死不斷不絕，此則令他後四相續不斷也。廣如下生滅因緣五意中釋。

In the second [mark], Commentary: 'Depending on the preceding...' Toward agreeable and lovely realms, the mind is accompanied by joy, which is called the awareness of pleasant feeling. Toward disagreeable and unlovely realms, the mind is accompanied by anger, which is called the awareness of painful feeling. What is not painful is pleasant; what is not pleasant is painful. Since agreeable and disagreeable realms are continuous, how could the mind of pain and pleasure be interrupted? To distinguish the coarse in brief, it does not discuss equanimity; but it truly exists, lying merely between pain and pleasure. 'Continuous in itself' means that its own mark is uninterrupted. 'Moreover, able to...' Because it is continuous in itself, it can further give rise to afflictions, moistening matured karma to cause the experiencing of retribution, and causing unmatured karma to mature. Thereby leading and sustaining, it causes birth-and-death to continue without severance; this is causing the other subsequent four [marks] to continue without interruption. This is explained extensively below under the five consciousnesses of the conditions for arising and ceasing.