起信論疏筆削記 11.5

11.5

初、總標。疏　相不離體者，業等九相不離不覺體故，以即體之相、即相之體，故不相離。末不離本者，三細六麁之枝末，不離不覺無明之根本，以即本之末、即末之本，故不相離。依無明起妄心者，即不覺生三相，如下云：以依無明有梨耶。依妄心起無明者，以依阿梨耶識說有無明也。其猶依水起波，波相起已，不離於水。由斯義故，名曰相應，非約心王、心數說相應義，以此三種是不相應染故。

First, the general presentation. The commentary states: 'Marks are not separate from essence' means that because the nine marks such as karma are not separate from the essence of non-enlightenment, since marks are identical with essence and essence is identical with marks, they are not separate. 'The branch-ends are not separate from the root' means that the branch-ends of the three subtle marks and six coarse marks are not separate from the root of the ignorance of non-enlightenment; since the branch-ends are identical with the root and the root is identical with the branch-ends, they are not separate. 'Relying on ignorance, the deluded mind arises' refers to non-enlightenment producing the three marks, as the text below says: 'Because relying on ignorance, the ālayavijñāna exists.' 'Relying on the deluded mind, ignorance arises' means that relying on the ālayavijñāna, ignorance is said to exist. It is like waves arising relying on water: once the marks of waves arise, they are not separate from the water. Because of this meaning, it is called 'associated'; this is not speaking of the meaning of 'associated' in terms of mind-king and mental factors, because these three kinds are unassociated defilements.