大乘義章 5.35

5.35

次就惑體明其相應不相應義。惑體有四：一無明地、二無明起、三四住地、四四住起。此四重中，無明住地定不相應。故《勝鬘》言「心不相應無始無明。」妄識之心，體是無明，故不相應。無明所起，經說相應。故《勝鬘》云「於此起煩惱，剎那相應。」隨義細論，於中亦有不相應義。此云何知？如馬鳴說「業轉現識，是不相應染。智識續識，是相應染。」此五皆是無明所起，故知亦有不相應義。若爾，《勝鬘》何故一向說為相應？為別無明，故偏言耳。四住地者，總相麁論，唯心相應。隨義分，亦有相應不相應義。現行之者，共心相應；性成之者，與心同體，名不相應。以有此義，故《雜心》中一家說使定心相應，一家說使定不相應。義既兩兼，不可偏取。四住所起一向相應，以彼麁起，與心別故。故《勝鬘》云「四住起者，剎那相應。」

Next, the meaning of association and non-association is clarified in terms of the substance of delusion itself. There are four substances of delusion: first, the entrenchment of ignorance; second, the arising of ignorance; third, the four entrenchments; fourth, the arisings of the four entrenchments. Among these four levels, the entrenchment of ignorance is definitely non-associated. Therefore the Śrīmālā-sūtra says: 'Beginningless ignorance is not associated with the mind.' The mind of deluded consciousness is in substance ignorance, and so it is not associated. What arises from ignorance is said in the sūtra to be associated. Therefore the Śrīmālā-sūtra states: 'Afflictions arising upon this are momentarily associated.' Discussing in detail according to doctrinal meaning, there is also the sense of non-association within it. How is this known? As Aśvaghoṣa says: 'Karmic consciousness, evolving consciousness, and manifesting consciousness are non-associated defilements. Discriminating consciousness and continuous consciousness are associated defilements.' All five of these are what arise from ignorance, and therefore one knows there is also the sense of non-association. If so, why does the Śrīmālā-sūtra solely speak of them as associated? Merely to distinguish them from ignorance, it speaks in that way specifically. As for the four entrenchments, discussing them generally and coarsely, they are only associated with the mind. Differentiating according to doctrinal meaning, there are also the aspects of association and non-association. Those functioning in the present associate with the mind; those habituated as nature are of the same substance as the mind and are called non-associated. Because of this meaning, in the Saṃyuktābhidharmahṛdaya, one school states that anusayas are definitely associated with the mind, while another school states that anusayas are definitely non-associated. Since both meanings are accommodated, one must not take either exclusively. The arisings of the four entrenchments are solely associated, because their coarse arising is distinct from the mind. Therefore the Śrīmālā-sūtra says: 'What arises from the four entrenchments is momentarily associated.'