大乘起信論義疏 1.99

1.99

自下第二釋相應不相應之名義，釋意不同。如毘曇義，心數同時，心王起時諸數並起，相助成故名為相應。如《成實論》義，心數前後，識心滅後想心同取，一青境中，名為相應。大乘法中心相轉麁，染用與心共相應，故名相應也。謂「心念法異」者，念是染用心知。「知相緣相同故」者，心體是知，染用亦知，詑境迷故，言同知緣也。「不相應」者，即心不覺常無別異，即指心體以為無明，非是心外緣有迷用。全體是心、全體是迷，故無別異。「不同知相緣相」者，體用無異故也。亦可心與境界共相體，故名心相應。前六種中，現識以後是相應者，是麁判。知識之中染淨分別，故名相應。若細尋者，但無明地是，不相應業識以後是相應義，皆是恒沙末故。此義更窮，應當廣論。於中二門分別：一、對心識明其相應不相應義；二、就惑體明相應不相應義。言對心者，心有三種：一者、事識心所，謂六識；二者、妄識心，謂第七識；三者、真識心，謂第八識。彼事識中所有煩惱有二義：一、相應義，謂現起之惑煩惱之心，與心別體、共心同緣，故曰相應，如想受等；二、不相應義，謂性成之結，即說心體為煩能性，不別有數與彼心王共相應，故曰不相應也。妄識之中亦有二義，心有六重，此如上說。此六種中，根本四重是不相應，末後兩重名相應義。相應之義釋不異前。不相應者，即指七識。妄想心體以為煩惱，非是心外別有煩惱共心相應，名不相應也。

Second, from here down, explains the meanings of the terms "associated" and "non-associated." The explanations differ. According to the Abhidharma doctrine, mental factors are simultaneous; when the primary mind arises, the various factors arise together, and because they mutually assist and accomplish [the mental act], this is called "associated." According to the Tattvasiddhi-śāstra doctrine, mental factors occur in succession; after the cognitive mind ceases, the conceptual mind concurs in apprehending within a single blue object, and this is called "associated." In the Mahāyāna Dharma, the mental marks become coarser, and the defiled function and the mind are mutually associated; hence it is called "associated." What is meant by "the mind's thoughts and dharma are different" is that the thoughts are the knowing of the defiled function. What is meant by "the aspect of knowing and the aspect of conditioning are the same" is that the substance of the mind is knowing, and the defiled function is also knowing; because they mistakenly cling to the object, they are said to be identical in knowing and conditioning. "Non-associated" means that the mind's non-enlightenment is constantly without distinction; it directly points to the substance of the mind as ignorance, and not that outside the mind there is a deluded function of conditioning. The entire substance is mind, and the entire substance is delusion; hence there is no distinction. "Not identical in the aspect of knowing and the aspect of conditioning" is because substance and function are without difference. It may also be that the mind and the object mutually correspond in substance, and hence it is called "associated with mind." In the preceding six kinds, that [those] from the manifestation-consciousness onward are associated is a coarse distinction. Within knowing-consciousness, because of the distinction between defiled and pure, it is called associated. If one examines it finely, only the ground of ignorance is non-associated, and from the karma-consciousness onward it has the meaning of being associated, because they are all the sand-like secondary [delusions]. This meaning should be further explored and discussed in detail. Within it, the distinction is made in two approaches: first, explaining the meaning of associated and non-associated in relation to mind and consciousness; second, explaining the meaning of associated and non-associated with respect to the substance of delusion. Regarding "in relation to mind," the mind is of three kinds: first, the mental factors of the consciousness of phenomena, meaning the six consciousnesses; second, the mind of deluded consciousness, meaning the seventh consciousness; third, the mind of true consciousness, meaning the eighth consciousness. All the afflictions within that consciousness of phenomena have two meanings: 1. the meaning of being associated, meaning that the actively arising delusion, the mind of affliction, has a substance different from the mind but conditions the same object together with the mind, hence called associated, like saṃjñā, vedanā, and so on; 2. the meaning of being non-associated, meaning that the innate fetters directly take the substance of the mind as the afflictive nature, and do not possess separate factors that are associated with that primary mind; hence it is called non-associated. Within the deluded consciousness there are also two meanings. The mind has six layers, as explained above. Among these six kinds, the fundamental four layers are non-associated, and the final two layers have the meaning of being associated. The meaning of associated is explained no differently from before. Non-associated directly points to the seventh consciousness. The substance of the conceptualizing mind is taken as the affliction, and it is not that outside the mind there is a separate affliction associated with the mind; hence it is called non-associated.