大乘義章 5.34

5.34

第四門中明其相應不相應義。於中有二：一對心識明其相應不相應義、二就惑體明其相應不相應義。言對心者，心有三種：一事識心，所謂六識；二妄識心，謂第七識；三真識心，謂第八識。彼事識中所有煩惱，有其相應不相應義。現起之者，與心相應。是義云何？煩惱之數與心別體，共心同緣，故曰相應，如想受等。故馬鳴言「心與念異，同知同緣，故號相應。性成之者，是不相應。」即說心體為煩惱性，不別有數與彼心王共相應。故彼妄識中一切煩惱，亦有相應不相應義。是義云何？如馬鳴說，妄識之中義別六重，廣如上辨。此六種中，根本四重名不相應染，末後兩重名心相應染。相應之義，釋不異前。不相應者，即妄心體，性是煩惱，非是心外別有煩惱共心相應，名不相應。故論說言「即心不覺，常無別異，名不相應。」問曰：何故麁者相應？釋言：麁者有時作意別想而起，故與心別，共心相應。細者性成，非別起故，與心一體，名不相應。一切煩惱望彼真心，亦有相應不相應義。真妄和合，名為相應；真妄性別，名不相應。故《地經》言心相應不相應相。論家釋言：不相應者，永可得脫（此一門竟）。

The fourth section clarifies the meaning of association and non-association. There are two parts within this: first, clarifying the meaning of association and non-association in relation to mind and consciousness; second, clarifying the meaning of association and non-association in terms of the substance of delusion itself. Regarding 'in relation to mind': mind has three kinds: first, the mind of phenomenal consciousness, namely the six consciousnesses; second, the mind of deluded consciousness, namely the seventh consciousness; third, the mind of true consciousness, namely the eighth consciousness. All afflictions within that phenomenal consciousness have the aspects of association and non-association. Those that arise in the present are associated with the mind. What does this mean? The caittas of affliction are of a distinct substance from the mind and share the same object with the mind; hence they are said to be associated, like conceptualization, feeling, and so forth. Therefore Aśvaghoṣa says: 'The mind and thoughts differ, yet they cognize together and condition together; hence they are named associated. Those habituated as nature are not associated.' This means the mental substance itself is the nature of affliction, and there are not separate caittas associating together with that primary mind. All afflictions in that deluded consciousness also have the aspects of association and non-association. What does this mean? As Aśvaghoṣa explains, within deluded consciousness there are six distinct levels, as extensively differentiated above. Among these six kinds, the fundamental four levels are called non-associated defilements; the final two levels are called defilements associated with the mind. The meaning of association is explained no differently from before. Non-association means that the substance of the deluded mind itself is by nature affliction; it is not that there are separate afflictions outside the mind associating with the mind, hence it is called non-associated. Therefore the treatise says: 'Being unaware in the mind itself, eternally without difference, is called non-associated.' Question: Why are the coarse ones associated? Answer: Coarse ones at times arise by directing attention to distinct thoughts, and so they differ from the mind and associate with the mind. Subtle ones are formed as nature and do not arise separately, and being of one substance with the mind, are called non-associated. All afflictions, when viewed in relation to that true mind, also have the aspects of association and non-association. The harmony of true and false is called associated; the difference in nature between true and false is called non-associated. Therefore the Daśabhūmika-sūtra speaks of the marks of mind being associated and non-associated. The commentators explain: 'What is non-associated can be eternally liberated from.' (This concludes one section).