大乘起信論義疏 1.101

1.101

真識之中亦有兩義，真妄和合名相應義；真妄性別名不相應。次就惑體相，其相應不相應義。惑體有四：一、無明地，二、無明起，三、四位地，四、四住地。起四種中，無明住地定不相應。故《勝鬘》云「心不相應無始無明住地也。」妄識之心體是無明，故不相應；無明前起，經說相應。故《勝鬘》云「於此起煩惱，剎那相應。」而隨義細論，於中亦有不相應義。是云何知？如此論中，業轉現識是不相應染；智識相續識是相應染，然而此五皆此無明所起，故有無相應義。

Within the true consciousness there are also two meanings: the combination of the true and the deluded is the meaning of associated; the distinction in nature between the true and the deluded is non-associated. Next, with respect to the marks of the substance of delusion, [we examine] the meaning of associated and non-associated. The substance of delusion has four [aspects]: 1. the ground of ignorance; 2. the arising of ignorance; 3. the grounds of the four stages; 4. the grounds of the four entrenchments. Among these four kinds of arisings, the entrenchment of ignorance is definitely non-associated. Thus the Śrīmālā[devī Sūtra] says: "The entrenchment of beginningless ignorance is not associated with the mind." The substance of the mind of deluded consciousness is ignorance, and hence it is non-associated; the arisings of ignorance are stated in sūtras to be associated. Thus the Śrīmālā[devī Sūtra] says: "The afflictions arising from this are momentarily associated." Yet, examining it finely according to the doctrine, within it there is also the meaning of being non-associated. How is this known? As in this treatise, the karma-, evolving-, and manifestation-consciousnesses are non-associated defilements; the wisdom-consciousness and continuing consciousness are associated defilements; yet these five are all arisen from this ignorance, and thus both have the meaning of associated and non-associated.