大乘起信論廣釋卷第三．四．五 4.11

4.11

Treatise: "The meaning of 'conjoined' is [...] because the characteristics of perception and the characteristics of condition are identical." Commentary: Next is the explanation of the meaning of conjoined and non-conjoined. Because of this, it is divided into two parts; this explains the meaning of "conjoined". That the first three defilements among the former six defilements are called "conjoined" has two meanings: first, based on primary mind and mental factors (cetasikas); second, based on mind and object. Regarding that based on primary mind and mental factors: because these are phenomenal consciousness and have general and particular conditions of defilement and purity, they necessarily conjoin. This further has five meanings: first, equality of time, because they are of the same single kṣaṇa; second, equality of basis, because they rely on the same sense faculty; third, equality of condition, because they condition the same object; fourth, equality of cognition, because they have the same mode of apprehension; fifth, equality of substance, because each has one substance. "The dharmas of mental factor of the mind are different," etc., reveals the equality of substance. "Mind" refers to the primary mind; "dharmas of mental factor" refers to cetasikas. The treatise says that cetasikas are called dharmas of mental factor, and because primary mind and mental factors are not identical, they are called "different". This means that based on the distinct objects of defilement and purity, there are these differences between mind and dharmas of mental factor. Because the mind and the mental factors are each one, they constitute conjunction. Relying on this meaning of different substances, the new translation says: "the differentiations of the mind are different, and the differentiations of defilement and purity are different." "The characteristics of perception are identical" means the equality of cognition. Based on the aforementioned distinct objects of defilement and purity, when the primary mind perceives defilement, the various defiled cetasikas, such as greed and anger, identical with the primary mind, perceive defilement. If the primary mind perceives purity, [the pure cetasikas] are also identical with it. "The characteristics of condition are identical" means the equality of condition. When the mind has conditioned those defiled or pure objects, the defiled and pure cetasikas condition them together with the primary mind; because they condition identically, it is also called conjoined. Here, it is provisionally based on these three meanings of equality; equality of basis and equality of time may be inferred accordingly. If so, why is it said that the mind and cetasikas have only an identical conditioned object, but not an identical characterized mode? Answer: Each describes [an aspect], and they do not contradict each other. Take, for example, self-view: the activity of the nature of viewing is its [mode], while the nature of self-love is [another] activity. Such differences in activity are called having different activities; yet view, love, and so on all take the self as their mode of apprehension and condition it, which is called having identical perception. Therefore, the two explanations do not contradict each other. Regarding that based on mind and object: because this phenomenal consciousness arises based on objects, it conforms with objects. Below it says: "When the object ceases, the conjoined mind ceases." Thus, "the dharmas of mental factor of the mind are different" reveals that mind and object are not identical, constituting the meaning of conjunction; for conjunction is of other nature, not of own nature. "Mind" refers to the conditioning mind, and "dharmas of mental factor" refers to the conditioned object; because mind and object are not identical, they are called "different". "Relying on the distinction of defilement and purity" reveals that mind and object depend on each other, constituting the meaning of conjunction. That is, because the mind relies on defiled and pure objects, the mind comes to possess the distinction between defilement and purity. If it were not so, there would be no conjunction. "The characteristics of perception and the characteristics of condition are identical": this explains the meaning of conjunction based on mind and object being identical. That is, based on defiled and pure objects, defiled and pure minds are formed. The characteristic of perception is the mind; the characteristic of condition is the object. Whether defiled or pure, mind and object are necessarily identical and do not conflict, thereby constituting conjunction. Because those former three defilements possess these meanings of primary mind and mental factors, and of mind and object, they are called "conjoined".