大乘義章 2.24

2.24

Next, mental dharmas are distinguished. Within this, they are briefly distinguished through five sections: first, clarifying the identity or difference of the substance of mind and mental factors; second, distinguishing their characteristics through expansion and contraction; third, clarifying their breadth and narrowness; fourth, distinguishing their universal and restricted scopes; fifth, their differing associations. Regarding identity or difference: in the Tattvasiddhi system, mind and mental factors are of one substance, differentiated conceptually; it is not taught that there are distinct mental factors outside of mind. For example, it is said that the aggregate of consciousness is taken as mind, while the rest are called mental factors; or sensation is spoken of as mind, while the rest are called mental factors. All are like this. In the Abhidharma system, mind and mental factors are distinct: the six consciousnesses are mind, while the others, such as perception and sensation, are called mental factors. In the Mahāyāna system, in terms of the branch they are distinct, but exhausting the root they are one. What does this mean? In the Mahāyāna system, three kinds of consciousness are taught: First is true consciousness, in which mind and mental factors are one. Second is deluded consciousness; within this deluded consciousness, there are six coarse and subtle layers, beginning from ignorance and ending with continuing consciousness. Among these six layers, in the first four layers mind and mental factors are one, while in the latter two layers mind and mental factors are distinct. Because in the first four layers mind and mental factors are one, the treatise speaks of them as unassociated defilements; because the latter two are distinct, the treatise speaks of them as mind-associated defilements. Aśvaghoṣa explained: "Mind is distinct from thought; hence it is called associated." This meaning will be fully and broadly distinguished later in the chapter on the eight consciousnesses. Third is phenomenal consciousness, which invariably possesses all mental factors simultaneously, the same as in the Abhidharma. The identity and difference of mind and mental factors have been roughly distinguished. (This concludes the first section.)