[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) › [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830) › 1.8 # 成唯識論述記 1.8 成唯識論述記 1.8 - **Language:** Classical Chinese ### [1.8](https://indike.org/pramana/in.bauddha.taisho.1830.1.8) 心外法無，破初有執，非無內識，遣執皆空。離有、無邊，正處中道，於真諦理悟證有方，於俗諦中妙能留捨。又今此論爰引六經，所謂《華嚴》、《深密》、《如來出現功德莊嚴》、《阿毘達磨》、《楞迦》、《厚嚴》，十一部論：《瑜伽》、《顯揚》、《莊嚴》、《集量》、《攝論》、《十地》、《分別瑜伽》、《觀所緣緣》、《二十唯識》、《辨中邊》、《集論》等為證理，明唯識三性，十地因果行位，了相大乘，故知第三時，中道之教也。如《瑜伽論》第七十六，《解深密經》廣說其相，此約機、理漸教法門以辨三時。若大由小起，即有三時年月前後，《解深密經》說唯識是也。若頓教門，大不由小起，即無三時前後次第，即《花嚴》中說唯心是。 > Phenomena outside the mind do not exist, which breaks the initial grasp of existence; inner consciousness is not non-existent, which dispels the grasp of total emptiness. Leaving behind the extremes of existence and non-existence, one abides correctly in the Middle Way, having a way to understand and realize the principle of ultimate truth, and being wondrously capable of retaining and relinquishing within conventional truth. Furthermore, this treatise cites six sūtras, namely the Avataṃsaka, Saṃdhinirmocana, Tathāgatotpattiguṇālaṃkāra, Abhidharma, Laṅkāvatāra, and Ghanavyūha, and eleven treatises: the Yogācārabhūmi, Prakaraṇāryavācā, Mahāyānasūtrālaṃkāra, Pramāṇasamuccaya, Mahāyānasaṃgraha, Daśabhūmika, Madhyāntavibhāga-ṭīkā/Vibhāga-yoga, Ālambanaparīkṣā, Viṃśikā, Madhyāntavibhāga, Abhidharmasamuccaya, and so forth, as proof of the principle, clarifying the three natures of consciousness-only, the causes, effects, practices, and stages of the ten grounds, and the definitive Mahāyāna; thus we know it is the Middle Way teaching of the third period. As extensively explained regarding its characteristics in the seventy-sixth fascicle of the Yogācārabhūmi-śāstra and in the Saṃdhinirmocana-sūtra, this distinguishes the three periods with respect to the gradual teaching approach according to capacity and principle. If the great arises from the small, then there is a chronological sequence of the three periods, as in the Saṃdhinirmocana-sūtra's teaching of consciousness-only. If it is the sudden teaching approach, where the great does not arise from the small, then there is no chronological order of the three periods, as in the Avataṃsaka's teaching of mind-only. > — English (machine translation) (machine translation) - [Previous: 1.7](https://indike.org/pramana/in.bauddha.taisho.1830.1.7) - [Next: 1.9](https://indike.org/pramana/in.bauddha.taisho.1830.1.9) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1830.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1830~en-mt.1.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1830.1.8](https://indike.org/pramana/in.bauddha.taisho.1830.1.8) · Pramāṇa