大乘起信論內義略探記 1.52

1.52

問：此六染中，幾是相應？幾不相應？答：初三是相應，後三及無明是不相應。何者？初三是依境起故，且麁顯故，心王心所皆相應，即下云「境界滅故，相應心滅」者。此義後三及無明依心體起，且極細之故，無王數別，故云不相應，即下云「無明滅故，不相應滅」者，此意也。又依三等義，得相應名：一體等義，謂諸煩惱數各有一體無二故；二能知等義；三所知等義。具此三義，故云相應。故論云「相應義者，心念法異，依染淨差別而知相緣相同故。」

Question: Among these six defilements, how many are associated, and how many are unassociated? Answer: The first three are associated; the latter three and avidyā are unassociated. Why? Because the first three arise relying on external objects, and being coarse and prominent, the mental king and mental factors are all associated; this is what is stated below: "Because the objective realm ceases, the associated mind ceases." The latter three and avidyā arise relying on the mental substance, and being extremely subtle, there is no distinction between king and factors, hence they are called unassociated; this is what is intended below when saying: "Because avidyā ceases, the unassociated ceases." Furthermore, relying on the meaning of three equalities, the designation "associated" is obtained: 1. the equality of substance, meaning that the mental factors of the various afflictions each have one substance without duality; 2. the equality of the cognizer; 3. the equality of the cognized. Possessing these three meanings, it is therefore called associated. Hence the treatise says: "The meaning of 'associated' is that although the mental states and dharmas are distinct, they rely on defiled or pure distinctions yet their cognizing characteristics and objective conditions are identical."