成唯識論了義燈 1.23

1.23

答：據不定姓。未發趣時，且令慚悟，所執我無，唯有蘊、處、界等諸法，名為有教。為已發趣得小果者，令趣於大。次悟法空，觀彼所執界、處等無，名為空教。後為發趣一切乘者，顯所執無，非執是有，非一向空，亦非皆有，為不空不有教。為對慚悟，說教三時。若對頓悟，無三時別。又所說教，非定如是，前後次第，判為三時。並約所說，義類相從，望不定姓，當第三時。不爾，《華嚴》第二七日，世尊即說可對慚悟，在《般若》等後，方始演說，判屬第三。

Answer: It is based on those of indeterminate lineage. When they have not yet set out, he temporarily causes them to awaken with shame [to the fact that] the self they cling to does not exist and there are only the dharmas such as the aggregates, sense fields, and realms; this is called the doctrine of existence. For those who have already set out and attained the lesser fruit, in order to make them advance toward the Great [Vehicle], he next makes them awaken to the emptiness of dharmas, observing that the realms, sense fields, and so forth to which they clung do not exist; this is called the doctrine of emptiness. Finally, for those who set out on all vehicles, he reveals that what is grasped does not exist, but what is not grasped does exist—neither exclusively empty nor entirely existent; this is the doctrine of neither empty nor existent. For the sake of those who awaken with shame, three periods of teaching are spoken of. If addressed to those of sudden awakening, there is no distinction of three periods. Furthermore, the teachings expounded are not necessarily in such a sequential order before and after to be judged as three periods. Rather, they are grouped according to the categories of meaning expounded, and viewed from those of indeterminate lineage, this corresponds to the third period. Otherwise, on the second seven-day period, the World-Honoured One immediately expounded the Avataṃsaka; how could it be that only after the Prajñā and so forth, in contrast to those of gradual awakening, did he first begin to proclaim it and have it judged as belonging to the third period?