[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) › [大乘起信論廣釋卷第三．四．五](https://indike.org/pramana/in.bauddha.taisho.2814) › 4.11 # 大乘起信論廣釋卷第三．四．五 4.11 大乘起信論廣釋卷第三．四．五 4.11 - **Language:** Classical Chinese ### [4.11](https://indike.org/pramana/in.bauddha.taisho.2814.4.11) 論。言相應義至緣相同故　釋曰。次釋相應不相應義。由是於中即分為二。此釋相義也。前六染中其前三染名相應者。謂有二義。一依王數。二依心境。依王數者。由是事識而有總別染淨緣。故必所相應。此復五義。一時等故同一剎那。二依等故同依一根。三緣等故同緣一境。四智等故同一行解。五體等故各有一體。心念法異等者。此顯體等。心謂心王。念法心所。論說。心所名念法。故王數不同。故名為異。謂依染淨差別境故。有此心及念法異也。心念各一故成相應。新論依此異體義故云心分別異染淨分別異。知相同者。是智等義。依前染淨差別境上心王知染則貪嗔等。諸染心所同王知染。若王知淨同者。是緣等義。心已緣等義。心已緣彼染淨境時。染淨心所與王同緣。以同緣故亦名相應。此中且依此三等義。依等時等准可知故。若爾何故說心心所。但同一所緣不同一所相。答。各有所述亦不相違。且如我見見性之行其我愛性之行。如是行別名不同行。而見愛等皆作自我。行解而緣名為知同。是故二說不相違也。依心境者。以是事識依境生故與境應。下言境界滅相應心滅故心念法異者。此顯心境不同成相應義。他性相應非自性故。心謂能緣心。念法所緣境心境不同故名為異。依染淨差別者。顯心境相依成相應義。謂心依於染淨境故。故心成於染淨差別。若不爾者非相應。故知相緣相同者。此約心境相同成相應義。謂於染淨境而成染淨心。知相即心。緣相即境。若染若淨心境必同不相乖異成相應故。彼前三染具此王數心境義故。名為相應。 > Treatise: "The meaning of 'conjoined' is \[...\] because the characteristics of perception and the characteristics of condition are identical." Commentary: Next is the explanation of the meaning of conjoined and non-conjoined. Because of this, it is divided into two parts; this explains the meaning of "conjoined". That the first three defilements among the former six defilements are called "conjoined" has two meanings: first, based on primary mind and mental factors (cetasikas); second, based on mind and object. Regarding that based on primary mind and mental factors: because these are phenomenal consciousness and have general and particular conditions of defilement and purity, they necessarily conjoin. This further has five meanings: first, equality of time, because they are of the same single kṣaṇa; second, equality of basis, because they rely on the same sense faculty; third, equality of condition, because they condition the same object; fourth, equality of cognition, because they have the same mode of apprehension; fifth, equality of substance, because each has one substance. "The dharmas of mental factor of the mind are different," etc., reveals the equality of substance. "Mind" refers to the primary mind; "dharmas of mental factor" refers to cetasikas. The treatise says that cetasikas are called dharmas of mental factor, and because primary mind and mental factors are not identical, they are called "different". This means that based on the distinct objects of defilement and purity, there are these differences between mind and dharmas of mental factor. Because the mind and the mental factors are each one, they constitute conjunction. Relying on this meaning of different substances, the new translation says: "the differentiations of the mind are different, and the differentiations of defilement and purity are different." "The characteristics of perception are identical" means the equality of cognition. Based on the aforementioned distinct objects of defilement and purity, when the primary mind perceives defilement, the various defiled cetasikas, such as greed and anger, identical with the primary mind, perceive defilement. If the primary mind perceives purity, \[the pure cetasikas\] are also identical with it. "The characteristics of condition are identical" means the equality of condition. When the mind has conditioned those defiled or pure objects, the defiled and pure cetasikas condition them together with the primary mind; because they condition identically, it is also called conjoined. Here, it is provisionally based on these three meanings of equality; equality of basis and equality of time may be inferred accordingly. If so, why is it said that the mind and cetasikas have only an identical conditioned object, but not an identical characterized mode? Answer: Each describes \[an aspect\], and they do not contradict each other. Take, for example, self-view: the activity of the nature of viewing is its \[mode\], while the nature of self-love is \[another\] activity. Such differences in activity are called having different activities; yet view, love, and so on all take the self as their mode of apprehension and condition it, which is called having identical perception. Therefore, the two explanations do not contradict each other. Regarding that based on mind and object: because this phenomenal consciousness arises based on objects, it conforms with objects. Below it says: "When the object ceases, the conjoined mind ceases." Thus, "the dharmas of mental factor of the mind are different" reveals that mind and object are not identical, constituting the meaning of conjunction; for conjunction is of other nature, not of own nature. "Mind" refers to the conditioning mind, and "dharmas of mental factor" refers to the conditioned object; because mind and object are not identical, they are called "different". "Relying on the distinction of defilement and purity" reveals that mind and object depend on each other, constituting the meaning of conjunction. That is, because the mind relies on defiled and pure objects, the mind comes to possess the distinction between defilement and purity. If it were not so, there would be no conjunction. "The characteristics of perception and the characteristics of condition are identical": this explains the meaning of conjunction based on mind and object being identical. That is, based on defiled and pure objects, defiled and pure minds are formed. The characteristic of perception is the mind; the characteristic of condition is the object. Whether defiled or pure, mind and object are necessarily identical and do not conflict, thereby constituting conjunction. Because those former three defilements possess these meanings of primary mind and mental factors, and of mind and object, they are called "conjoined". > — English (machine translation) (machine translation) - [Previous: 4.10](https://indike.org/pramana/in.bauddha.taisho.2814.4.10) - [Next: 4.12](https://indike.org/pramana/in.bauddha.taisho.2814.4.12) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2814.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2814~en-mt.4.11) — English, machine translation ## Linked texts (2) - [大乘起信論裂網疏](https://indike.org/pramana/in.bauddha.taisho.1850.3.93) — Classical Chinese - [大乘起信論略述](https://indike.org/pramana/in.bauddha.taisho.2813.1.162) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2814.4.11](https://indike.org/pramana/in.bauddha.taisho.2814.4.11) · Pramāṇa