大乘起信論別記 1.130

1.130

「不達」以下，明緣體相及差別義。於中有三：一明諸染相差別，麁顯治斷位地；二「相應義」者以下，明諸染法相應不相應義；三「又染心義」以下，舉諸染法明二障義。初中亦三：先明無明相；次明染心差別，兼顯治斷；後方明前無明治斷。所以不次第者，欲明直就無明漸治之相，不顯但除甚染心，從麁至細，能令根本無明，隨有漸捨漸輒之義。為是義故，無明治斷，在後方說。此中云「染」，即上意識，并開五種意，但令除時從麁至細，故逆次說耳。

From 'not realizing' onward clarifies the essence, characteristics, and differentiated meanings of conditions. Therein are three parts: first, clarifying the differences among defiled characteristics, coarsely revealing the stages of remedy and abandonment; second, from 'the meaning of association' onward, clarifying the meaning of associated and non-associated defiled dharmas; third, from 'furthermore, the meaning of defiled mind' onward, adducing defiled dharmas to clarify the meaning of the two hindrances. Within the first, there are also three parts: first, clarifying the characteristics of avidyā; next, clarifying the differences of defiled mind while also revealing remedy and abandonment; and last, clarifying the remedy and abandonment of the aforementioned avidyā. The reason this is not sequential is that, wishing to clarify the characteristics of gradual remedy directly in terms of avidyā, it reveals not only the elimination of very defiled minds from coarse to subtle, but also that fundamental avidyā is gradually relinquished and ended accordingly. For this reason, the remedy and abandonment of avidyā is explained only afterward. Here, 'defiled' refers to the manovijñāna above, together with the five kinds of manas when opened; but when they are eliminated, it proceeds from coarse to subtle, and so it is stated in reverse order.