成唯識論了義燈 1.23

1.23

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?