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# 大乘起信論義疏 1.102

大乘起信論義疏 1.102

- **Language:** Classical Chinese

### [1.102](https://indike.org/pramana/in.bauddha.taisho.1843.1.102)

問曰：若爾，《勝鬘》何故一向說為相應？答曰：為別無明，故偏言耳。四住地者，總相麁論，唯心相應；隨義細分，俱有二義。現起之惑共心相應，性成之惑與心同體，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。」義既兩偏，不可偏執。四住所起一向相應，以彼麁起與心別故。故《勝鬘》云「四住起者，剎那相應也。」此論中就妄識明相應不相應義。

> Question: If so, why does the Śrīmālā\[devī Sūtra\] exclusively state that they are associated? Answer: It only speaks particularly \[of them\] in order to distinguish them from ignorance. As for the four entrenchments, discussing them generally and coarsely, they are solely associated with the mind; finely distinguished according to the doctrine, they both have the two meanings: actively arising delusions are associated with the mind, while innately formed delusions are of the same substance as the mind, and are called non-associated. Because of this meaning, the Saṃyuktābhidharmahṛdaya states: "One school says that latencies are definitely associated with the mind; another school says that latencies are definitely non-associated." Since both sides are biased, one must not adhere strictly to either. What arises from the four entrenchments is exclusively associated, because their coarse arising is distinct from the mind. Thus the Śrīmālā\[devī Sūtra\] says: "Those arising from the four entrenchments are momentarily associated." In this treatise, the meaning of associated and non-associated is explained with respect to deluded consciousness.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1843~en-mt.1.102) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1843.1.102](https://indike.org/pramana/in.bauddha.taisho.1843.1.102) · Pramāṇa
