[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) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 49.13 # 宗鏡錄 49.13 宗鏡錄 49.13 - **Language:** Classical Chinese ### [49.13](https://indike.org/pramana/in.bauddha.taisho.2016.49.13) 答。前五非根本識。緣境即須藉本質。今第八是根本識。故不假本質。忽若離自三境外。更有法與第八為質者。即心外有法。然第八若望緣定果色。及他人扶塵異界器。即有本質不遮。故知第八緣三境。唯實非假。 > Answer: The first five are not the fundamental consciousness; in conditioning an objective realm they must rely on an underlying basis. Now the eighth is the fundamental consciousness; therefore it does not rely on an underlying basis. If, apart from its own three realms, there were further dharmas to serve as a basis for the eighth, then there would be dharmas outside citta. However, if the eighth is viewed in relation to conditioning form born of meditative concentration (samādhi-prabhāva-rūpa), and the supporting matter (upastambha-rūpa) of others or the receptacle world of different realms, having an underlying basis is not precluded. Thus we know that when the eighth \[consciousness\] conditions the three realms, they are exclusively real and not nominal. > — English (machine translation) (machine translation) - [Previous: 49.12](https://indike.org/pramana/in.bauddha.taisho.2016.49.12) - [Next: 49.14](https://indike.org/pramana/in.bauddha.taisho.2016.49.14) - [Up: 49](https://indike.org/pramana/in.bauddha.taisho.2016.49) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.49.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.49.13](https://indike.org/pramana/in.bauddha.taisho.2016.49.13) · Pramāṇa