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# 大乘起信論廣釋卷第三．四．五 3.46

大乘起信論廣釋卷第三．四．五 3.46

- **Language:** Classical Chinese

### [3.46](https://indike.org/pramana/in.bauddha.taisho.2814.3.46)

論。云何為二至二者異相　釋曰。此別名也。染淨齊真曰同。同義可表名相。染淨體殊曰異。有殊狀曰相。何故如是有同異耶。以體從緣故異。攝緣因歸體故同。緣從體同故真如一味。體從緣異故凡聖兩分。凡聖分故世諦義立。真如一故真諦理存。覺與不覺同異如是。

> \[Treatise:\] What are the two? \[… down to …\] and second is the characteristic of difference.  
> \[Commentary:\] These are the specific names. Defilement and purity being equal in tathatā is called 'identity'; the meaning of identity can be expressed, so it is named 'characteristic'. Defilement and purity being distinct in substance is called 'difference'; having distinct forms is called 'characteristic'. Why are there identity and difference like this? Because substance conforms to conditions, there is difference; because causal conditions are subsumed back into substance, there is identity. Because conditions conform to substance in identity, tathatā has a single flavor; because substance conforms to conditions in difference, ordinary beings and noble ones are divided into two. Because ordinary beings and noble ones are divided, the meaning of conventional truth is established; because tathatā is one, the principle of ultimate truth remains. Identity and difference of awakening and non-awakening are like this.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2814~en-mt.3.46) — English, machine translation

## Linked texts (1)

- [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813.1.122) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.2814.3.46](https://indike.org/pramana/in.bauddha.taisho.2814.3.46) · Pramāṇa
