起信論疏筆削記 1.28

1.28

As for 'the four marks, etc.': there are three kinds of four marks: First, the subtle four marks: in one kṣaṇa there are nine hundred arisings and ceasings; everything that is saṃskṛta is altered by them, namely arising, abiding, changing, and ceasing. Second, the karmic-retribution four marks, namely birth, old age, sickness, and death; in the *Mahāparinirvāṇa-sūtra*, these are called the four mountains. As that sūtra says: 'There are four great mountains coming from the four directions, wishing to harm the people; what plan should there be to avoid them?' Prasenajit said: 'If such were to come, there would be no place to escape; one should only focus the mind on holding the precepts and giving.' The Buddha praised him: 'Excellent! What I call the four mountains are the sentient beings' birth, old age, sickness, and death, which constantly approach to oppress people, etc.' Third, the single-period four marks: starting from delusion regarding the true and ending with the creation of karma, the eight marks of arising and ceasing are comprehensively gathered into four, namely one mark of arising, four marks of abiding, two marks of changing, and one mark of ceasing. When turning away from delusion and severing them, one begins from the initial faith to stop the mark of ceasing, and ends at the tenth bhūmi to sever the mark of arising, as fully explained below. Now, stating that they 'do not alter' refers to the subtle four marks while subsuming the other two. Because the four marks alter only saṃskṛta dharmas, and the mind is asaṃskṛta, not of a created nature, they cannot alter it. In the text, the beginning and the end are briefly cited to encompass the middle; therefore it is said to be 'not arising and ceasing'.