[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) › [華嚴經內章門等雜孔目章](https://indike.org/pramana/in.bauddha.taisho.1870) › 1.62 # 華嚴經內章門等雜孔目章 1.62 華嚴經內章門等雜孔目章 1.62 - **Language:** Classical Chinese ### [1.62](https://indike.org/pramana/in.bauddha.taisho.1870.1.62) 第十歸成第一義無性性者，此唯識門攝一切法皆是唯識，或唯三識、或唯一識所謂本識、或唯八識、或唯九識、或唯十一識、或唯四識，是三乘唯識。此據同教言。或唯十識乃至種種，是一乘唯識，是據別教言。總說唯識有其二種：一者解唯識、二者行唯識。如意識唯識，初即順行，後即順解；本識唯識，初即順解，後即順行，廣如疏說。當知據唯識門，無識外一切別法。復依論文，知塵無所有，是通達真；知唯有識，是通達俗。明知達識即非是真，故論云「初地現證，明得唯識。」若知唯識，即是境界，未是真實故。《楞伽》云「心如工伎兒，意如和伎者，五識為伴侶，妄想觀伎眾。」據此經文，雖知是識，由不免戲論。又《佛性論》云「一切虛妄，如石女兒用炎水浴，被龜毛衣、著菟角屣、戴空華冠，入揵闥婆城、共幻化女戲。」義言但起心見法，並皆非有。如上所喻，當知聖教所顯道理，諸法非有、唯一真如無我實性以為究竟。此是三乘義。如是等法，為無盡教攝，即是一乘究竟盡理也。 > Tenth, reduction to the ultimate nature of non-nature: This gate of consciousness-only subsumes all phenomena into consciousness-only. Either there are only three consciousnesses, or only one consciousness—the so-called fundamental consciousness—or only eight consciousnesses, or only nine consciousnesses, or only eleven consciousnesses, or only four consciousnesses. This is the consciousness-only of the Triyāna; this is said based on the shared teaching. Or there are only ten consciousnesses, up to manifold kinds; this is the consciousness-only of the Ekayāna; this is said based on the distinct teaching. In general, consciousness-only has two kinds: first, consciousness-only of understanding; second, consciousness-only of practice. As with consciousness-only of the mental consciousness, the first accords with practice, and the second accords with understanding; with consciousness-only of the fundamental consciousness, the first accords with understanding, and the second accords with practice, as explained extensively in the commentary. One should know that according to the gate of consciousness-only, there are no distinct phenomena outside of consciousness. Furthermore, relying on the treatise text, knowing that external objects do not exist is penetrating the true; knowing that there is only consciousness is penetrating the conventional. It is clear that knowing consciousness is not the true. Thus the treatise says: "Manifestly realizing the first bhūmi, one clearly attains consciousness-only." If one knows consciousness-only, it is still an objective realm, and not yet the true reality. Therefore, the Laṅkāvatāra says: "The mind is like an actor; thought is like the clown; the five consciousnesses are their companions; and false conceptualization is the audience watching the play." Relying on this sūtra text, although one knows it is consciousness, one still cannot escape conceptual proliferation. Furthermore, the Treatise on Buddha-Nature says: "All falsity is like the son of a barren woman bathing in mirage-water, clad in a robe of tortoise hair, wearing shoes of hare's horns, donning a crown of sky-flowers, entering a gandharva city, and sporting with illusory maidens." The meaning is that merely giving rise to mind and seeing phenomena are completely non-existent. As illustrated above, one should know that the principle revealed by the holy teaching is that all phenomena are non-existent, and only the true suchness of the real nature of non-self is taken as ultimate. This is the meaning of the Triyāna. When such phenomena are subsumed by the inexhaustible teaching, that is the ultimate, exhaustive principle of the Ekayāna. > — English (machine translation) (machine translation) - [Previous: 1.61](https://indike.org/pramana/in.bauddha.taisho.1870.1.61) - [Next: 1.63](https://indike.org/pramana/in.bauddha.taisho.1870.1.63) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1870.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1870~en-mt.1.62) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1870.1.62](https://indike.org/pramana/in.bauddha.taisho.1870.1.62) · Pramāṇa