[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) › [成唯識論了義燈](https://indike.org/pramana/in.bauddha.taisho.1832) › 1.3 # 成唯識論了義燈 1.3 成唯識論了義燈 1.3 - **Language:** Classical Chinese ### [1.3](https://indike.org/pramana/in.bauddha.taisho.1832.1.3) 就初起因，復分為四：一、明部分之處；二、明部分之年；三、明部分所由；四、明造論因主。如來說教，體一真如，平等利生，實無差異。然隨根性，悟解不同，漸頓有殊，說教為異。故《法華》云：雖一地所生，一雨所潤，而諸草木，生長各異。《寶性論》中，猶如一河，三獸渡水，得淺深異。《攝大乘論》如一寶珠，隨求雨異。《無量義經》常說一相，悟解不同，得諸果異。故如來教，隨機說別。初對外道等，說我為無，談法為有。次對小乘，破執法有，說法亦無。後令趣實，方為顯說，非空非有。故《瑜伽》釋云：諸有情類，無始時來，於法實相，無知僻執，起惑發業，輪迴五趣。如來出世，隨宜為說，處中妙理，令諸有情，了達諸法，非空非有。遠離疑執，起處中行。隨應滅障，各自修滿，得三菩提，證寂滅樂等。佛涅槃後，大迦葉波及婆師波，雖分二處結集三藏，然一百年中，佛法一味。時有舶主之子，名摩訶提婆。真諦三藏《部執》疏云：阿踰闍國。慈恩法師《宗輪》疏云：中天竺國。出家學道，遍通三藏。然准《部執》、《宗輪》疏等說其五事，與慈恩法師《瑜伽抄》中說少有別。應大小乘說之各異，此具如彼三處所說。 > Regarding the first \[gate\], the causes of arising, it is further divided into four: first, clarifying the place of sectarian division; second, clarifying the year of sectarian division; third, clarifying the reasons for sectarian division; fourth, clarifying the causes and authors who composed the treatise. When the Tathāgata proclaimed the teaching, its essence was one tathatā; it benefited sattvas impartially, without real difference. Yet, in accordance with \[their\] faculties and dispositions, their awakenings and understandings were not the same; gradual and sudden differed, and so the proclaimed teachings varied. Therefore, the Lotus Sūtra says: although produced from one earth and moistened by one rain, the various grasses and trees grow differently. In the Ratnagotravibhāga, \[it is said that\] just as when three beasts cross the same river, the depth they attain differs. In the Mahāyānasaṃgraha, \[it is said to be\] like a single jewel that rains down differently according to what is sought. The Anantanirdeśa Sūtra says that it constantly expounds the single characteristic, yet according to differences in understanding, the fruits obtained differ. Hence, the Tathāgata's teachings differ according to the capacity \[of listeners\]. At first, addressing tīrthikas and the like, he taught that the self is non-existent and discussed phenomena as existent. Next, addressing the Hīnayāna, he refuted attachment to phenomena as existent and taught that phenomena are also non-existent. Later, in order to lead them to the real, he then explicitly taught neither empty nor existent. Thus, the commentary in the Yogācārabhūmi says: All classes of sattvas, from beginningless time, have lacked understanding and held perverted attachments regarding the true mark of dharmas, giving rise to delusions and initiating karma, transmigrating in the five destinies. The Tathāgata appeared in the world and, as appropriate, taught for them the wondrous principle that abides in the middle, causing all sattvas to fully realize that all dharmas are neither empty nor existent, to depart from doubts and attachments, and to initiate conduct that abides in the middle; according to what is appropriate, they eliminate hindrances, complete their respective cultivations, attain the three bodhis, and realize the bliss of quietude and cessation, and so forth. After the Buddha's parinirvāṇa, although Mahākāśyapa and Bāṣpa held recitations of the Tripiṭaka in two separate places, for one hundred years the Buddha Dharma remained of one flavor. At that time, there was a merchant captain's son named Mahādeva. Tripiṭaka Master Paramārtha's commentary on the Samayabhedoparacanacakra says \[he was from\] the country of Ayodhyā. Dharma Master Ci'en's commentary on the Samayabhedoparacanacakra says \[he was from\] Central India. He went forth to study the path and thoroughly penetrated the Tripiṭaka. However, according to the explanations of his five points in the commentaries on the Samayabhedoparacanacakra and others, there are slight differences from what Dharma Master Ci'en says in his Notes on the Yogācāra. This should be because the Mahāyāna and Hīnayāna explain them differently; this is fully as expounded in those three places. > — English (machine translation) (machine translation) - [Previous: 1.2](https://indike.org/pramana/in.bauddha.taisho.1832.1.2) - [Next: 1.4](https://indike.org/pramana/in.bauddha.taisho.1832.1.4) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1832.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1832~en-mt.1.3) — English, machine translation ## Linked texts (1) - [成唯識論掌中樞要](https://indike.org/pramana/in.bauddha.taisho.1831.1.8) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1832.1.3](https://indike.org/pramana/in.bauddha.taisho.1832.1.3) · Pramāṇa