起信論疏筆削記 12.51

12.51

論　而知下，二、正顯相應。若心王下，約王、數釋同義。如師往資隨，其事不異。然雖云王數相應，理須約境以辨。能知同者，此體有二，以相應故名為同也。所緣同者，此唯一境，以望王數，故名同也。斯則能所雖皆云同，而同義有異也。又於下，約心境釋同義，此即心隨於境名之為同，同即相應也。

[Regarding] the text of the treatise, "yet knowing [identically]", and so on: second, it directly demonstrates conjunction. [Regarding] "If the mind-king", and so on: it explains the meaning of "identical" in terms of [mind-]king and [mental] concomitants. It is like a teacher going and the disciple following; their activities are not different. However, although it speaks of the conjunction of king and concomitants, in principle this must be differentiated with reference to the object. [Regarding] "their ability to know being identical": there are two essences here, and because they are conjoined, they are called identical. [Regarding] "the cognized object being identical": here there is only a single object; because it is faced by [both] king and concomitants, it is called identical. Thus, although subject and object are both termed "identical", the meaning of "identity" is different. Furthermore, [regarding] "Moreover, regarding...", and so on: it explains the meaning of "identical" in terms of mind and object; this means that the mind follows the object, and this is termed "identical"—identity is precisely conjunction.