成唯識論述記 5.85

5.85

The Commentary states: Sensation, ideation (saṃjñā), and other dharmas arise side by side as different categories, yet they are associated with each other and do not conflict, harmonizing as if they were one. The Prakaraṇāryavācā, fascicle fifty-five and elsewhere, states: 'Mind and mental factors are harmonious, not unharmonious; they cannot be separated and designated as distinct; they definitively arise and cease together; their operations are necessarily identical; and together they apprehend this object.' Therefore, whenever a single mind opens and guides, its associated mental factors can also open and guide. Because they possess these five meanings, mind and mental factors, and mental factors and mind, can mutually serve as equal-and-immediate conditions. Regarding the five meanings: 1. association, meaning that basis, time, entity, and place are identical in these four respects; 2. harmonizing as if one; 3. arising and ceasing together; 4. identical operations, being necessarily equal in the three natures; 5. identical opening and guiding. The various consciousnesses are not like this: viewed with respect to each other, they lack these five; one should not make an analogy with mental factors to make them equivalent to different consciousnesses. Below is the second: the objection regarding mental factors becoming a basis. Question: Although mind and mental factors of different categories mutually act as conditions, since the meaning of condition has no difference, should their being a basis not also be equal?