大乘起信論略述 1.109

1.109

論。復次依不覺至相應不離　述曰。次下明枝末不覺於中有二。先明細相。後顯麁相。初中亦二。總標別釋。此初也。三細為相。無明為體。本末體相不相離故名為相應。非謂王所相應之義。以此三細皆是本識不相應染心故也。以依無明而成妄心。又依妄心而起無明。是故名為相應不離。

[Treatise:] Furthermore, relying on non-awakening... are in concordance and not separate.
[Commentary:] Next below, branch-and-leaf non-awakening is explained. Within this there are two parts: first, explaining the subtle marks; second, showing the coarse marks. The first part also has two: a general introduction and a specific explanation. This is the first.
The three subtle marks are the marks; avidyā is their essence. Because root and branch, essence and mark, are not separate from each other, they are called “in concordance.” This does not mean the concordance between primary mind and mental factors, because these three subtle marks are all defiled minds unconcorded with the fundamental consciousness. Because the deluded mind is formed relying on avidyā, and avidyā is aroused relying on the deluded mind, they are named “in concordance and not separate.”