起信論疏筆削記 3.12

3.12

最後者，即現相也。六麁是事識位，涉於外塵，其相顯著，總名為麁。故論云：以有境界緣故，復生六種相。智分別境界者，智相也，以有外境牽起內心，令其分別是好是惡等。故論云：一者智相，依於境界，心起分別愛與不愛。故生苦樂者，因前分別遂起苦樂覺心。故論云：二者相續相，依於智故，生其苦樂覺心，起念相應不斷故。著苦樂者，執前苦樂，取之為實。故論云：三者執取相，依於相續緣念境界，住持苦樂，心起著故。計名字者，以執取實故，聞名總相便生瞋喜等。故論云：四者計名字相，依於妄執分別假名言相故。造業者，以貪瞋盛故，發動身口，造諸善、惡、不動等業。故論云：五者起業相，依於名字尋名取著，造種種業故。受報者，謂業累既成，牽至苦果，如繩所繫不自在故。故論云：六者業繫苦相，以依業受果不自在故。

'The last one' is the mark of manifestation. The six coarse marks belong to the stage of the empirical consciousness; interacting with external dust-realms, their marks are conspicuous, so they are collectively named 'coarse'. Thus the treatise states: 'Because there is the condition of objects, six kinds of marks are further produced.' That 'cognition discriminates objects' refers to the mark of cognition: because there are external objects that draw forth the inner mind, causing it to discriminate between what is good, what is bad, and so forth. Thus the treatise states: 'First is the mark of cognition: relying on objects, the mind gives rise to discrimination between the pleasant and the unpleasant.' That 'suffering and joy are therefore produced' means that due to the preceding discrimination, the sensing mind of suffering and joy is subsequently aroused. Thus the treatise states: 'Second is the mark of continuation: relying on cognition, it produces the sensing mind of suffering and joy, giving rise to continuous mental states in association without interruption.' That 'attachment to suffering and joy arises' means grasping at the preceding suffering and joy and seizing them as real. Thus the treatise states: 'Third is the mark of grasping: relying on continuation, it observes and reflects on objects, holding onto suffering and joy so that attachment arises in the mind.' That 'reckoning names and words' means that because one grasps [them] as real, upon hearing a name or general characteristic, anger, delight, and so forth are immediately produced. Thus the treatise states: 'Fourth is the mark of reckoning names and words: relying on false grasping, it discriminates the marks of conventional designations and words.' That 'generating karma' means that because greed and anger are intense, they activate body and speech to generate all kinds of good, bad, and unmoving karma. Thus the treatise states: 'Fifth is the mark of generating karma: relying on names and words, it pursues names, forms attachments, and generates all kinds of karma.' That 'experiencing retribution' means that once the encumbrance of karma is established, it pulls one toward painful fruits, like being bound by a rope without freedom. Thus the treatise states: 'Sixth is the mark of suffering bound by karma: because it experiences fruits relying on karma, it is without freedom.'