[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) › [大乘起信論內義略探記](https://indike.org/pramana/in.bauddha.taisho.1849) › 1.53 # 大乘起信論內義略探記 1.53 大乘起信論內義略探記 1.53 - **Language:** Classical Chinese ### [1.53](https://indike.org/pramana/in.bauddha.taisho.1849.1.53) 問：《瑜伽》說「諸心心法同一所緣，不同一行相一時俱有一一而轉。」何故此中說知相同？答：二義俱有，不相違。何者？如我見是見性行，我愛是愛性行，如是差別，名不同行，而見愛等皆作我解，約此義邊，名知同也，又離心以外，無別煩惱，亦無能知所知，故云相應。論云「不相義，謂即心不覺常無別異，不同知相緣相。」此文意云，此三種染依無明起不異無明，又此即於心之不覺故，真妄不相離，極微細故，云不相應。於中不分王數，及無與外境相應之義，而有覺不覺義等也。 > Question: The Yogācārabhūmi says that the mind and mental dharmas share the same object, but have different active aspects, existing simultaneously together and operating individually. Why does this text speak of the cognizing characteristic being identical? Answer: Both meanings obtain and do not contradict each other. Why? Just as view of self is an operation of the nature of view, and love of self is an operation of the nature of attachment—such distinctions are called having different operations; yet view, attachment, and the like all form the apprehension of self, and with respect to this aspect, their cognition is called identical. Furthermore, apart from the mind there are no separate afflictions, nor are there separate cognizer and cognized; hence it is called associated. The treatise says: "The unassociated meaning is that the unawareness of the mind is always without difference, not identical in cognizing characteristic and objective condition." The meaning of this text is that these three defilements arise relying on avidyā and are not different from avidyā; furthermore, because this is the unawareness of the very mind, the true and the false are not separated from one another, and being extremely subtle, it is called unassociated. Therein, mental kings and factors are not differentiated, and there is no meaning of association with external objects, but there are the meanings of awareness and unawareness, and so forth. > — English (machine translation) (machine translation) - [Previous: 1.52](https://indike.org/pramana/in.bauddha.taisho.1849.1.52) - [Next: 1.54](https://indike.org/pramana/in.bauddha.taisho.1849.1.54) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1849.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1849~en-mt.1.53) — English, machine translation ## Linked texts (2) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.3.44) — Classical Chinese - [大乘起信論別記](https://indike.org/pramana/in.bauddha.taisho.1845.1.147) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1849.1.53](https://indike.org/pramana/in.bauddha.taisho.1849.1.53) · Pramāṇa