起信論疏筆削記 9.36

9.36

二、所觀相。疏　未入下，且明所覺滅相。未入信位，迷倒之時，所行之行唯惡是從。身有三種，謂殺、盜、婬。口有四惡，謂妄言、綺語、惡口、兩舌。不了此業定招苦果，以不知故，熾然造作，斯則不識因果，罔知罪福之時也。今入下，明能覺功用，信於善惡業緣、受報好醜，如聲響形影，必無差忒故。覺滅相者，方知此相過患如是。論文但言覺知起惡，而無滅相之言，故疏對之。

Second, the marks contemplated. Commentary: From "Before entering..." onward, it temporarily clarifies the mark of cessation that is awakened to. Before entering the stage of faith, when confused and deluded, the deeds one performs follow evil alone. The body has three kinds: killing, stealing, and sexual misconduct. The mouth has four evils: false speech, frivolous speech, harsh speech, and duplicitous speech. Not understanding that this karma definitively incurs bitter retributions, out of not knowing, one blazes with action; this is the time when one does not recognize cause and effect and knows nothing of sin and blessing. From "Now, entering..." onward, it clarifies the function of that which is capable of enlightenment: believing in the karmic conditions of good and evil and that the retributions received as fair or foul are like echoes to sounds and shadows to forms, without the slightest error. "Awakening to the mark of cessation" means only then knowing the faults and perils of this mark to be like this. The text of the treatise only speaks of "awakening to and knowing the arising of evil," without the words "mark of cessation"; hence the commentary correlates them.