[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) › [釋摩訶衍論](https://indike.org/pramana/in.bauddha.taisho.1668) › 7.9 # 釋摩訶衍論 7.9 釋摩訶衍論 7.9 - **Language:** Classical Chinese ### [7.9](https://indike.org/pramana/in.bauddha.taisho.1668.7.9) 已說第二重二種門，次說發起問答決疑門。就此門中即有二門。云何為二？一者前後相違難問門、二者開通會釋消難門，是名為二。言前後相違難問門者，謂舉上下之二文相違，難其差別相故。云何相違？謂上文中作如是說：所言覺義者，謂心體離念相，離念相者等虛空界無所不遍法界一相，即是如來平等法身，依此法身說名本覺。於下文中作如是說：二者深心，樂集一切諸善行故。上下二文如是相違，是故發問難其異相。應審思擇。如本問曰：上說法界一相、佛體無二，何故不唯念真如，復假求學諸善行故。 > Having explained the two approaches of the second tier, next is explained the approach of raising questions and answers to resolve doubts. Within this approach there are two approaches. What are the two? The first is the approach of objection and inquiry based on contradiction between earlier and later statements; the second is the approach of opening up, reconciling, explaining, and dispelling the objection: these are the two. As for the approach of objection and inquiry based on contradiction between earlier and later statements, it means adducing the contradiction between the earlier and later texts to challenge their difference in characteristics. How are they contradictory? In the earlier text, it is said: "The meaning of awakening is that the substance of the mind is free from the marks of conceptual thought; being free from the marks of conceptual thought is equal to the realm of empty space, omnipresent, having the single characteristic of the dharmadhātu, which is the Tathāgata's equal dharmakāya; relying on this dharmakāya it is named original awakening." In the later text, it is said: "Second is the profound mind, because it delights in gathering all good practices." The earlier and later texts contradict each other in this way; therefore, the question is raised to challenge their disparate characteristics. This should be carefully contemplated. As the root text says: "Question: The earlier text said that the dharmadhātu has a single characteristic and the Buddha's substance is non-dual; why do you not solely contemplate tathatā, but additionally resort to seeking and learning all good practices?" > — English (machine translation) (machine translation) - [Previous: 7.8](https://indike.org/pramana/in.bauddha.taisho.1668.7.8) - [Next: 7.10](https://indike.org/pramana/in.bauddha.taisho.1668.7.10) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1668.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1668~en-mt.7.9) — English, machine translation ## Linked texts (2) - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.3.322) — Classical Chinese - [大乘起信論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasraddhotpadasastra*zh-paramartha.1.48) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1668.7.9](https://indike.org/pramana/in.bauddha.taisho.1668.7.9) · Pramāṇa