[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋摩訶衍論](https://indike.org/pramana/in.bauddha.taisho.1668) › 5.4 # 釋摩訶衍論 5.4 釋摩訶衍論 5.4 - **Language:** Classical Chinese ### [5.4](https://indike.org/pramana/in.bauddha.taisho.1668.5.4) 本曰；復次分別生滅相者，有二種。云何為二？一者麁與心相應故、二者細與心不相應故。又麁中之麁凡夫境界，麁中之細及細中之麁菩薩境界，細中之細是佛境界。此二種生滅，依於無明熏習而有，所謂依因、依緣。依因者，不覺義故；依緣者，妄作境界義故。若因滅則緣滅，因滅故不相應心滅，緣滅故相應心滅。問曰：若心滅者，云何相續？若相續者，云何說究竟滅？答曰：所言滅者，唯心相滅，非心體滅。如風依水而有動相，若波水滅，則風斷絕無所依止。以水不滅風相相續，唯風滅故動相隨滅，非是水滅。無明亦爾，依心體而動，若心體滅則眾生斷絕無所依止，以體不滅心得相續，唯癡滅故心相隨滅，非心智滅。 > The basic text states: Furthermore, in distinguishing the characteristics of arising and ceasing, there are two kinds. What are the two? First is the coarse, because it is concomitant with mind; second is the subtle, because it is non-concomitant with mind. Furthermore, the coarse within the coarse is the realm of ordinary people; the subtle within the coarse and the coarse within the subtle are the realm of bodhisattvas; the subtle within the subtle is the realm of the Buddha. These two kinds of arising and ceasing exist depending on the perfuming of avidyā, namely depending on the cause and depending on the condition. Depending on the cause is through the meaning of non-awakening; depending on the condition is through the meaning of falsely creating sense objects. If the cause ceases, then the condition ceases; because the cause ceases, the non-concomitant mind ceases, and because the condition ceases, the concomitant mind ceases. Question: If the mind ceases, how does it continue? If it continues, how can one speak of ultimate cessation? Answer: What is called cessation is only the cessation of the characteristics of the mind, not the cessation of the essence of the mind. Just as wind moves depending on water: if the wave-water were to cease, then the wind would be cut off and have nothing to depend upon; because water does not cease, the characteristic of wind continues; only because the wind ceases does the characteristic of movement accordingly cease, not that the water ceases. Avidyā is also like this: it moves depending on the essence of the mind; if the essence of the mind were to cease, then sentient beings would be cut off and have nothing to depend upon; because the essence does not cease, the mind is able to continue; only because delusion ceases do the characteristics of the mind accordingly cease, not that the wisdom of the mind ceases. > — English (machine translation) (machine translation) - [Previous: 5.3](https://indike.org/pramana/in.bauddha.taisho.1668.5.3) - [Next: 5.5](https://indike.org/pramana/in.bauddha.taisho.1668.5.5) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1668.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1668~en-mt.5.4) — English, machine translation ## Linked texts (2) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.3.58) — Classical Chinese - [大乘起信論裂網疏](https://indike.org/pramana/in.bauddha.taisho.1850.3.117) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.5.4](https://indike.org/pramana/in.bauddha.taisho.1668.5.4) · Pramāṇa