起信論疏筆削記 12.48

12.48

疏　麁者，枝末無明，從初地漸離，至七地方盡。細者，根本無明。此即下，上說自性清淨心為無明所染，有其染心，當知無明是染心之所依，染心是無明之所起也。上云者，即智淨相。然此六染之中各有二分，一分屬於無明、一分屬於染心，以皆有和合及相續義故。但約與前和合，迷執不改，即是無明；約展轉起後，相續不斷，即是染心，由是地前便有斷無明義也。今言初地方離者，以約破法執位明斷義，不乖諸說，故標此位也。今無明下，明生起時，義說前後，以論因緣和合義故。若除斷時，則無前後，以能依所依不相離故。

Commentary: The coarse refers to branch avidyā, which is gradually abandoned from the first bhūmi and exhausted only at the seventh bhūmi. The subtle refers to fundamental avidyā. "This is..." below means that it was said above that the intrinsically pure mind is defiled by avidyā and has its defiled mind; one should know that avidyā is that which the defiled mind relies upon, and the defiled mind is that which is produced by avidyā. What was "said above" is precisely the mark of the purity of wisdom. However, within these six defilements, each has two parts: one part belongs to avidyā and one part belongs to the defiled mind, because they all have the meanings of conjunction and continuity. Merely in terms of conjunction with the preceding, deluded grasping without changing is avidyā; in terms of mutually producing the subsequent, continuing without interruption, it is the defiled mind. Due to this, prior to the bhūmis there is already the meaning of severing avidyā. Now in saying that it is abandoned only at the first bhūmi, it explains the meaning of severing in terms of the position where attachment to dharmas is destroyed; not contradicting the various explanations, this position is therefore marked. "Now avidyā..." below explains that when arising, they are explained conceptually as before and after, in order to discuss the meaning of the conjunction of causes and conditions. But when eliminating and severing, there is no before and after, because that which relies and that which is relied upon do not depart from each other.