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# 華嚴一乘教義分齊章 2.12

華嚴一乘教義分齊章 2.12

- **Language:** Classical Chinese

### [2.12](https://indike.org/pramana/in.bauddha.taisho.1866.2.12)

問：「若要待習方說性者，愚位未習，豈無性種？如其無者，後不應有，先無後有，非性種故。如其有者，無習有性，不應理故，論不說故。」答：「此二既為緣起，故無習時亦無彼性，由此亦立無性有情。先無後有，非性種者，此亦不然，以習成處，定先有性，愚位未習，故不說性。後起習已，不名無習，是故習成，後說有性。隨於諸乘串習何行，爾時即說本有彼性。」

> Question: "If nature is spoken of only waiting upon practice, then when one has not practiced in the foolish stage, is there no nature-gotra? If it is absent, it should not exist later, for what was previously absent and later exists is not a nature-gotra. If it is present, that there should be nature without practice is unreasonable, and the treatises do not state this." Answer: "Since these two are dependently originated, when there is no practice, there is also no such nature; because of this, sentient beings lacking gotra are also established. As for the claim that 'what was previously absent and later exists is not a nature-gotra,' this is also not so. Because where practice is perfected, nature must certainly have been present previously; but in the foolish stage, because one has not yet practiced, nature is not spoken of. Once practice is subsequently aroused, it is no longer called absence of practice; therefore, when practice is perfected, nature is subsequently spoken of as existing. Whichever practice one repeatedly engages in among the vehicles, at that time it is said that one originally possessed that nature."  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1866~en-mt.2.12) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1866.2.12](https://indike.org/pramana/in.bauddha.taisho.1866.2.12) · Pramāṇa
