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# 妙法蓮華經玄義 2.17

妙法蓮華經玄義 2.17

- **Language:** Classical Chinese

### [2.17](https://indike.org/pramana/in.bauddha.taisho.1716.2.17)

通解者，相以據外，覽而可別，名為相。性以據內，自分不改，名為性。主質名為體。功能為力。構造為作。習因為因。助因為緣。習果為果。報果為報。初相為本，後報為末。所歸趣處，為究竟等（云云）。若作如義，初後皆空為等。若作性相義，初後相在為等。若作中義，初後皆實相為等。今不依此等三法具足，為究竟等。夫究竟者，中乃究竟，即是實相為等也。

> As for the general explanation: appearance is based on the external, observable and distinguishable, hence named 'appearance'. Nature is based on the internal, one's own share not changing, hence named 'nature'. The primary substance is named 'substance'. Function and efficacy is 'power'. Constructing and making is 'activity'. Habitual cause is 'cause'. Auxiliary cause is 'condition'. Habitual effect is 'effect'. Retributive effect is 'retribution'. The initial appearance is the beginning; the final retribution is the end. The point of convergence is the ultimate equality (and so forth). If interpreted in terms of suchness, the initial and the final both being empty is equality. If interpreted in terms of nature and appearance, the mutual presence of the initial and the final is equality. If interpreted in terms of the middle, the initial and the final both being the real mark is equality. Now, not relying on these three dharmas being separately present, their complete endowment is ultimate equality. As for the ultimate, the middle alone is the ultimate, which is to take the real mark as equality.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.2.17) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1716.2.17](https://indike.org/pramana/in.bauddha.taisho.1716.2.17) · Pramāṇa
