大乘義章 15.21

15.21

第七門中明根相應。同時共緣，是相應義。於中約就二十二根明智相應。二十二根，如上廣辨，眼等六根，通男、女根，并及命根，以之為九；加五受根及信、進、念、定慧根，合為十九；加三無漏，為二十二。根別如是。次約智論。依如《毘曇》，初四諦智、法智、此智，十一根相應，所謂意根、喜樂捨根、信進念定及三無漏根。在初二禪，喜根相應。在第三禪，樂根相應。若依未來及中間禪，并及四禪已上根攝者，捨根相應。在一切地，皆與意根、信進念定五根相應。在見道中，未知相應；在修道中，知根相應；在無學果，無知相應。此三位中，慧數與餘心法相應。智體是慧，是故不說慧根相應；以是意地無漏法故，不得與彼憂根相應；餘非心法，不能同緣，是故不與眼等五根、男根女根命根相應。盡無生智，九根相應，前十一中除未知根及與知根，在無學故。他心智中，是無漏者十根相應，前十一中除未知根，見道位中不能了達他人心故。云何得與無知相應？彼他心智雖不與彼盡與無生二智相應，得與無學、等見傍邊心法相應，是故亦名無知相應。是有漏者，八根相應，前十一中除三無漏，與餘相應。等智一種，十根相應，所謂意根、信進念定及五受根。成實法中，諸心心法前後別生，不說相應。大乘所說，多同《毘曇》；所言異者，無漏他心通在見道，菩薩在見亦能了達他人心故。

In the seventh section, association with faculties is explained. Cognizing together at the same time is the meaning of association. Therein, the association of knowledges is explained in terms of the twenty-two faculties. As for the twenty-two faculties, as distinguished in detail above: the six faculties such as the eye, together with the male and female faculties and the life faculty, make nine; adding the five feeling faculties, as well as the faculties of faith, vigor, mindfulness, concentration, and wisdom, makes nineteen in total; adding the three untainted faculties makes twenty-two. Such is the distinction among faculties. Next, they are discussed with respect to knowledges. According to the Abhidharma, the initial four truths cognitions, the knowledge of phenomena, and inductive knowledge are associated with eleven faculties: namely, the mind faculty, the joy, pleasure, and equanimity faculties, faith, vigor, mindfulness, concentration, and the three untainted faculties. In the first and second dhyānas, they are associated with the joy faculty. In the third dhyāna, they are associated with the pleasure faculty. When based on the anāgamya, the dhyānāntara, and what is subsumed under the faculties from the fourth dhyāna upward, they are associated with the equanimity faculty. In all realms, they are associated with the five faculties of mind, faith, vigor, mindfulness, and concentration. In the path of vision, they are associated with [the faculty of] coming to know [the unknown]; in the path of cultivation, they are associated with the faculty of knowing; in the fruition of the adept, they are associated with the faculty of one who has fully known. In these three positions, the mental factor of wisdom is associated with the remaining mental dharmas. Since the essence of knowledge is wisdom, it is not spoken of as associated with the wisdom faculty. Because these are untainted dharmas of the mental ground, they cannot be associated with the faculty of grief; the remainder are not mental dharmas and cannot cognize in common, and therefore they are not associated with the five faculties of the eye and so forth, the male faculty, the female faculty, or the life faculty. The knowledge of exhaustion and non-arising is associated with nine faculties, excluding from the previous eleven the faculty of coming to know [the unknown] and the faculty of knowing, because it is in [the state of] an adept. Among knowledges of others' minds, that which is untainted is associated with ten faculties, excluding from the previous eleven the faculty of coming to know [the unknown], because in the position of the path of vision one cannot discern the minds of others. How can it be associated with [the faculty of] one who has fully known? Although that knowledge of others' minds is not associated with the two knowledges of exhaustion and non-arising, it can be associated with the collateral mental dharmas of the adept and conventional right view; therefore, it is also called associated with [the faculty of] one who has fully known. That which is tainted is associated with eight faculties, excluding the three untainted faculties from the previous eleven and associating with the rest. The single conventional knowledge is associated with ten faculties, namely the mind faculty, faith, vigor, mindfulness, concentration, and the five feeling faculties. In the Tattvasiddhi system, the various minds and mental factors arise separately in succession, so association is not posited. What the Mahāyāna explains is mostly the same as the Abhidharma; where it differs is that untainted knowledge of others' minds extends to the path of vision, because bodhisattvas in the [path of] vision are also capable of discerning the minds of others.