[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848) › 11.28 # 起信論疏筆削記 11.28 起信論疏筆削記 11.28 - **Language:** Classical Chinese ### [11.28](https://indike.org/pramana/in.bauddha.taisho.1848.11.28) 四中，疏　依前下，境本非善，以順己之情便名為善。境亦非惡，以違己之情便名為惡。且善惡相已自不實，況其名字起自倒情，寧非是假？何以故？他人於此或以善為惡、以惡為善，二不定故。肇公云：「物無當名之實，名無得物之功。」由此名故，不待眼見違順之相，但耳聞善惡之名，便生喜怒，是故目計名字也。《楞伽》下，引證，義見前文。上來下，配三障。自此已上，直至根本無明，盡名為惑。若準《佛名經》云：獨頭無明為煩惱種。則別開無明以為煩惱所依，其實無明是癡，乃根本六惑之數。若也合論，皆名煩惱。開合雖異，俱是惑門。自下等，即業苦，斯則三障即三道也。 > In the fourth \[mark\], Commentary: 'Depending on the preceding...' A realm is fundamentally neither good nor bad; because it accords with one's feelings, it is then named good. A realm is also not bad; because it disagrees with one's feelings, it is then named bad. Moreover, the marks of good and bad are already not real in themselves, how much less their names, which arise from inverted feelings—how could they not be provisional? Why is this? Other people regarding this may take good as bad or bad as good, because the two are indeterminate. Master Zhao says: 'Things have no reality corresponding to names; names have no efficacy to grasp things.' Due to these names, without waiting for the eyes to see the marks of agreeable and disagreeable, merely hearing with the ears the names of good and bad immediately gives rise to joy and anger; therefore it is designated as reckoning names. Regarding the \*Laṅkāvatāra-sūtra\* below, it cites testimony; the meaning is seen in the preceding text. 'From above...' Matching the three obstacles. From this point upward, directly to fundamental ignorance, all are named delusion. If according to the \*Foming jing\*, which says: 'Solitary ignorance is the seed of afflictions', then ignorance is separately opened as the basis of afflictions; in reality, ignorance is delusion (moha), belonging to the count of the six fundamental afflictions. If discussed together, they are all named afflictions. Although dividing and combining differ, both are the gateway of delusion. 'From below...' That is karma and suffering; thus the three obstacles are precisely the three paths. > — English (machine translation) (machine translation) - [Previous: 11.27](https://indike.org/pramana/in.bauddha.taisho.1848.11.27) - [Next: 11.29](https://indike.org/pramana/in.bauddha.taisho.1848.11.29) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.1848.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.11.28) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.11.28](https://indike.org/pramana/in.bauddha.taisho.1848.11.28) · Pramāṇa