釋摩訶衍論 4.93

4.93

已說舉障示治配當門，次說顯應不應差別門。云何名為相應義耶？言相應義者，所謂心品及念法異。云何心品？所謂本覺隨染之心。云何念法？所謂直依無明生長妄法。以何義故名為相應？謂相與力故。如是二法何故名異？本各別故，如本言相應義者謂心念法異故。念法之依染、心品之依淨，如是二法各各差別，猶如水火，而何故言成相應義？知相緣相合契同故。云何名為知相契同？心品念法不相捨離和會轉故。云何名為緣相契同？如是二品所緣同故，如本依染淨差別而知相緣相同故故。大本金剛三昧契經中作如是說：三種相同，異故成同，若同不同故。若爾，何故部宗契經中作如是說：三種麁染二義故轉。云何二轉？一者相違轉、二者隨順轉，乃至廣說。逆上順下作如是說，無別意趣。不相應義相應相違，應審觀察。

Having explained the section of citing obstructions to indicate antidotes and their allocations, next is explained the section of displaying the distinction between concomitant and non-concomitant. What is meant by the meaning of 'concomitant'? The meaning of 'concomitant' means that the mental category and the dharmas of thought are distinct. What is the mental category? It is the mind of original awakening according with defilement. What are the dharmas of thought? They are the false dharmas that arise and grow directly depending on avidyā. By what meaning are they called 'concomitant'? Because they mutually give power. Why are these two dharmas called 'distinct'? Because their bases are each different; as the basic text says: 'The meaning of concomitant means that the mental state and the dharmas of thought are distinct.' The dharmas of thought depend on defilement, while the mental category depends on purity; these two dharmas are each distinct, like water and fire, so why is it said that they form the meaning of 'concomitant'? Because their aspect of knowing and aspect of conditioning accord and unite as identical. What is called concordance in the aspect of knowing? The mental category and the dharmas of thought do not separate from each other and function in harmonious union. What is called concordance in the aspect of conditioning? Because the objects conditioned by these two categories are identical; as the basic text says: 'Differing based on defilement and purity, yet their aspect of knowing and aspect of conditioning are identical.' In the Great Text of the Vajrasamādhi Sūtra, it is spoken of in this way: 'Three kinds of aspects are identical; through difference they become identical, and if identical, they are not different.' If so, why is it said in the sectional-lineage sūtras: 'The three kinds of coarse defilements turn due to two meanings. What are the two turns? First is the contrary turn; second is the conforming turn,' and so forth extensively? This is spoken in reverse order moving upward and in direct order moving downward, with no other intention. The meaning of non-concomitant is the contrary of concomitant; one should examine this closely.