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# 四明尊者教行錄 3.18

四明尊者教行錄 3.18

- **Language:** Classical Chinese

### [3.18](https://indike.org/pramana/in.bauddha.taisho.1937.3.18)

九問：彼終教不變隨緣，與《金錍》所明不變隨緣，同耶異耶？若異，則非今圓。若同，《金錍》明真如是萬法，由隨緣故；萬法是真如，由不變故。約此二義，立無情有佛性也。終教雖立隨緣不變，而云在有情得名佛性，在無情但名法性、不名佛性。既分二派，徒云不變，正是變也。既違《金錍》，那名圓理？須知權教有名無義，以有佛性之言約解約理說故。約解約理尚未云遍，非權是何？

> The ninth query: Is the 'unchanging yet according with conditions' of their final teaching the same as or different from the 'unchanging yet according with conditions' explained in the Jinbi? If it is different, then it is not our perfect \[teaching\]. If it is the same: the Jinbi explains that true thusness is the myriad dharmas because it accords with conditions; the myriad dharmas are true thusness because it is unchanging. Relying on these two meanings, it establishes that insentient beings have Buddha-nature. Although the final teaching establishes according with conditions yet unchanging, it asserts that in sentient beings it receives the name 'Buddha-nature', whereas in insentient beings it is only called 'dharmatā' and not called 'Buddha-nature'. Having thus divided it into two branches, its speaking of 'unchanging' is in vain; it is precisely 'changing'. Since it contradicts the Jinbi, how could it be called the perfect principle? One must know that the provisional teaching has the name without the reality, because its words stating that there is Buddha-nature are spoken merely in terms of understanding and principle. When spoken merely in terms of understanding and principle, it is not yet said to be pervasive; if this is not provisional, what is it?  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1937~en-mt.3.18) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1937.3.18](https://indike.org/pramana/in.bauddha.taisho.1937.3.18) · Pramāṇa
