大乘起信論義疏 1.99

1.99

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.