起信論疏筆削記 11.28

11.28

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.