成唯識論述記 1.8

1.8

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.