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# 成唯識論了義燈 7.17

成唯識論了義燈 7.17

- **Language:** Classical Chinese

### [7.17](https://indike.org/pramana/in.bauddha.taisho.1832.7.17)

答：約頓、漸二性，無性在後。偏據漸悟，初、中、後殊，空為第二。今此論中通對頓、漸兩教前後，故云即依此前頓悟菩薩所聞三性，後時為彼漸悟菩薩密立無性，故不相違。本疏所明意含二解，此順經文有前、空後。又釋：二教非定前後，《深密》且對一類宜聞有、空前、後。《論》云「即依此前」等，此順《華嚴》，如來以一語言中，演出無邊契經海文。各有一理，任情取捨。然第二勝，依文對機有差別故。

> Answer: In terms of the two natures of sudden and gradual, naturelessness is later. In terms exclusively of gradual enlightenment, the beginning, middle, and end are distinct, and emptiness is the second. In this treatise, both the prior and posterior of the teachings for sudden and gradual are covered; therefore it says that relying precisely on the three natures previously heard by bodhisattvas of sudden enlightenment, he later implicitly established naturelessness for those bodhisattvas of gradual enlightenment, so there is no contradiction. The meaning clarified in the fundamental commentary contains both interpretations, which accords with the sūtra text having existence first and emptiness later. Another explanation is: the two teachings are not fixed as prior and posterior; the Saṃdhinirmocana provisionally addresses a class for whom it is suitable to hear existence and emptiness as prior and posterior. When the Śāstra states "relying precisely on this prior" and so forth, this accords with the Avataṃsaka: the Tathāgata with a single voice pronounces an ocean of boundless sūtras. Each has a rationale, left to one's disposition to accept or reject. However, the second is superior, because it differentiates according to the text and capacities.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1832~en-mt.7.17) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1832.7.17](https://indike.org/pramana/in.bauddha.taisho.1832.7.17) · Pramāṇa
