The Lankavatara Sutra, Volume Two
梵天為樹根，枝條普周遍，
Brahma is the root of the tree, with branches spreading everywhere,
如是我所說，惟是彼心量。」
and thus what I speak of is only that measure of mind."
爾時，大慧菩薩復白佛言：「世尊！惟願為說一切菩薩、聲聞、緣覺滅正受次第相續。若善於滅正受次第相續相者，我及餘菩薩終不妄捨滅正受樂門，不墮一切聲聞、緣覺、外道愚痴。」
At that time the Bodhisattva Mahamati again said to the Buddha: "World-Honored One! I beg you to explain the successive stages of the samadhi of cessation of all Bodhisattvas, shravakas and pratyekabuddhas. If one is skilled in the marks of the successive stages of the samadhi of cessation, I and the other Bodhisattvas will never wrongly abandon the gate of joy of the samadhi of cessation, and will not fall into the folly of all shravakas, pratyekabuddhas and heretics."
佛告大慧：「諦聽，諦聽！善思念之，當為汝說。」
The Buddha told Mahamati: "Listen carefully, listen carefully! Think on it well, and I will explain it for you."
大慧白佛言：「世尊！惟願為說。」
Mahamati said to the Buddha: "World-Honored One! I beg you to explain it."
佛告大慧：「六地起菩薩摩訶薩及聲聞、緣覺，入滅正受。第七地菩薩摩訶薩，念念正受，離一切性自性相正受，非聲聞、緣覺。諸聲聞、緣覺，墮有行，攝所攝相滅正受，是故七地非念正受。得一切法無差別相，非分得種種相性，覺一切法善不善性相正受，是故七地無善念正受。大慧！八地菩薩及聲聞、緣覺，心、意、意識妄想相滅。初地乃至七地菩薩摩訶薩，觀三界心、意、意識量，離我我所，自妄想修，墮外性種種相。愚夫二種自心，攝所攝，向無知，不覺無始過惡，虛偽習氣所薰。大慧！八地菩薩摩訶薩、聲聞、緣覺涅槃。菩薩者，三昧覺所持，是故三昧門樂，不般涅槃。若不持者，如來地不滿足，棄捨一切為眾生事，佛種則斷，諸佛世尊為示如來不可思議無量功德。聲聞、緣覺三昧門，得樂所牽故，作涅槃想。大慧！我分部七地，善修心、意、意識相，善修我我所，攝受人法無我，生滅自共相，善四無礙，決定力三昧門，地次第相續，入道品法。不令菩薩摩訶薩不覺自共相，不善七地，墮外道邪徑，故立地次第。大慧！彼實無有若生若滅，除自心現量。所謂地次第相續，及三界種種行，愚夫所不覺。愚夫所不覺者，謂我及諸佛說地次第相續，及說三界種種行。
The Buddha told Mahamati: "Bodhisattva-Mahasattvas from the sixth stage on, and shravakas and pratyekabuddhas, enter the samadhi of cessation. Bodhisattva-Mahasattvas of the seventh stage are in samadhi moment by moment, in a samadhi apart from the self-nature marks of all natures, which is not that of shravakas and pratyekabuddhas. The shravakas and pratyekabuddhas fall into conditioned action, and their samadhi of cessation is of the mark of the grasping and the grasped, so the seventh stage is not that samadhi of thought. Having attained the mark of non-differentiation of all dharmas, one does not divide them into various marks and natures, and is in samadhi, aware of the good and unwholesome nature and marks of all dharmas, so at the seventh stage there is no samadhi of wholesome thought. Mahamati! For Bodhisattvas of the eighth stage and for shravakas and pratyekabuddhas, the discriminating marks of mind, thought and consciousness are extinguished. Bodhisattva-Mahasattvas from the first stage to the seventh observe the measure of mind, thought and consciousness of the three realms, are apart from self and what belongs to self, cultivate their own discrimination, and fall into the various marks of external nature. Foolish people, with two kinds of self-mind, the grasping and the grasped, move toward ignorance, are not aware of beginningless faults and evils, and are perfumed by false habits. Mahamati! The eighth-stage Bodhisattva-Mahasattvas, the shravakas and the pratyekabuddhas have nirvana. On the Bodhisattvas' side, they are upheld by the awareness of samadhi, and so the joy of the gate of samadhi does not enter parinirvana. If they were not upheld, the Tathagata stage would not be fulfilled, they would abandon all work for beings, the Buddha seed would be cut off, and the Buddhas, World-Honored Ones, would reveal to them the inconceivable, countless merits of the Tathagata. The gate of samadhi of the shravakas and pratyekabuddhas is drawn along by the joy they have attained, and they take it as nirvana. Mahamati! I divide the seven stages, so that one is skilled in cultivating the marks of mind, thought and consciousness, skilled in cultivating self and what belongs to self, takes in the non-self of persons and the non-self of dharmas, the self-marks and common marks of arising and ceasing, is good at the four unobstructed knowledges, at the gate of samadhi of resolute power, at the successive stages of the grounds, and enters the dharmas of the path factors. This is so that Bodhisattva-Mahasattvas will not fail to be aware of self-marks and common marks, will not be unskilled at the seventh stage, and will not fall into the heretical byways; therefore I establish the order of the stages. Mahamati! In that, there is actually no arising and no ceasing, apart from the self-mind's present manifestation. What is called the successive stages of the grounds and the various actions of the three realms is not what fools are aware of. What fools are not aware of is what I and the Buddhas teach as the successive stages of the grounds and the various actions of the three realms.
「復次，大慧！聲聞、緣覺、第八菩薩地，滅三昧樂門醉所醉，不善自心現量，自共相習氣所障。墮人法無我法攝受見，妄想涅槃想，非寂滅智慧覺。大慧！菩薩者，見滅三昧門樂，本願哀愍，大悲成就，知分別十無盡句，不妄想涅槃想。彼已涅槃妄想不生故，離攝所攝妄想。覺了自心現量，一切諸法妄想不生。不墮心、意、意識，外性自性相計著妄想。非佛法因不生，隨智慧生，得如來自覺地。如人夢中方便度水，未度而覺。覺已思惟，為正為邪？非正非邪。餘無始見聞覺識因想，種種習氣，種種形處，墮有無想，心、意、意識夢現。大慧！如是菩薩摩訶薩，於第八菩薩地，見妄想生。從初地轉進至第七地，見一切法如幻等，方便度攝所攝心妄想，行已，作佛法方便，未得者令得。大慧！此是菩薩涅槃方便不懷，離心、意、意識，得無生法忍。大慧！於第一義無次第相續，說無所有妄想寂滅法。」
"Furthermore, Mahamati! The shravakas, the pratyekabuddhas and the eighth Bodhisattva stage are intoxicated by the drunkenness of the joyful gate of the samadhi of cessation, are not skilled in the self-mind's present manifestation, and are obstructed by habits of self-marks and common marks. They fall into the grasping view of the dharmas of the non-self of persons and the non-self of dharmas, and discriminate a thought of nirvana, which is not the awareness of the wisdom of quiescence. Mahamati! On the Bodhisattvas' side, seeing the joy of the gate of the samadhi of cessation, through their original vow of compassion and the accomplishment of great compassion, they know how to discriminate the ten inexhaustible phrases and do not discriminate a thought of nirvana. The nirvana discrimination they already have does not arise, and so they are apart from the discrimination of the grasping and the grasped. Awakened to the self-mind's present manifestation, the discrimination of all dharmas does not arise. They do not fall into the clinging discrimination of mind, thought and consciousness and of the self-nature mark of external nature. It is not that the cause of the Buddha Dharma does not arise; it arises in accord with wisdom, and they attain the Tathagata's self-realized stage. It is like a person in a dream who crosses water by expedient means and wakes before finishing the crossing. On waking he reflects: was it right or wrong? Neither right nor wrong. The other causal thoughts of beginningless seeing, hearing, sensing and knowing, all kinds of habits, all kinds of forms and places, fall into thoughts of being and non-being, the dream appearances of mind, thought and consciousness. Mahamati! Thus the Bodhisattva-Mahasattvas, on the eighth Bodhisattva stage, see discrimination arise. Advancing from the first stage to the seventh, they see all dharmas as like illusion and so on, by expedient means deliver the discrimination of the mind of the grasping and the grasped, and after passing through, do the expedients of the Buddha Dharma, enabling those who have not attained to attain. Mahamati! This is the Bodhisattvas' expedient of nirvana that is not destroyed; apart from mind, thought and consciousness, they attain the patience of non-arising of dharmas. Mahamati! In the ultimate truth there are no successive stages, and I speak of the Dharma of the quiescence of discrimination of what is not at all."
爾時，世尊欲重宣此義而說偈言：
At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:
「心量無所有，此住及佛地，
"The measure of mind is without anything at all, this abiding and the Buddha stage,
去來及現在，三世諸佛說。
past, future and present, are taught by the Buddhas of the three times.
心量地第七，無所有第八，
The measure of mind is the seventh stage, being without anything at all is the eighth,
二地名為住，佛地名最勝。
the second stage is called abiding, and the Buddha stage is called the supreme.
自覺智及淨，此則是我地，
Self-realized wisdom and purity, this is my stage,
自在最勝處，清淨妙莊嚴。
the supreme place of sovereignty, pure and wondrously adorned.
照曜如盛火，光明悉遍至，
Shining like a blazing fire, its light pervades everywhere,
熾炎不壞目，周輪化三有。
its blazing flame does not harm the eyes, and its encircling wheel teaches the three realms of existence.
化現在三有，或有先時化，
Appearing in the three realms of existence, or perhaps transforming at an earlier time,
於彼演說乘，皆是如來地。
there expounding the vehicles, all are the Tathagata stage.
十地則為初，初則為八地，
The tenth stage is the first, and the first is the eighth stage,
第九則為七，七亦復為八；
the ninth is the seventh, and the seventh is again the eighth;
第二為第三，第四為第五，
the second is the third, the fourth is the fifth,
第三為第六，無所有何次。」
the third is the sixth; where nothing exists, what order is there?"
爾時，大慧菩薩復白佛言：「世尊！如來、應供、等正覺，為常無常？」
At that time the Bodhisattva Mahamati again said to the Buddha: "World-Honored One! Is the Tathagata, the Arhat, the Perfectly Enlightened One, permanent or impermanent?"
佛告大慧：「如來、應供、等正覺，非常非無常。謂二俱有過。常者，有作主過。常者，一切外道說作者。無所作，是故如來常非常，非作常有過故。若如來無常者，有作無常過。陰所相，相無性，陰壞則應斷，而如來不斷。大慧！一切所作皆無常，如瓶衣等，一切皆無常過。一切智眾具方便應無義，以所作故。一切所作皆應是如來，無差別因性故。是故，大慧！如來非常非無常。
The Buddha told Mahamati: "The Tathagata, Arhat, Perfectly Enlightened One, is neither permanent nor impermanent. Both extremes have faults. Permanent: there is the fault of having a maker as master. Permanent: all heretics speak of a maker. There is nothing made, so the Tathagata's permanence is not permanence, since it is not made permanent and has faults. If the Tathagata were impermanent, there would be the fault of being made impermanent. The marks that the aggregates manifest have no self-nature, and when the aggregates are destroyed he would be cut off, yet the Tathagata is not cut off. Mahamati! Everything made is impermanent, like a pot or a garment, and all have the fault of impermanence. The many means and expedients of omniscience would be without meaning, because they would be made. Everything made should be the Tathagata, because there would be no differentiated causal nature. Therefore, Mahamati! The Tathagata is neither permanent nor impermanent.
「復次，大慧！如來非如虛空常。如虛空常者，自覺聖智眾具無義過。大慧！譬如虛空，非常非無常。離常無常、一異、俱不俱、常無常過，故不可說。是故如來非常。
"Furthermore, Mahamati! The Tathagata is not permanent like space. If he were permanent like space, there would be the fault that the many means of self-realized noble wisdom are meaningless. Mahamati! It is like space, which is neither permanent nor impermanent. Apart from the faults of permanent, impermanent, one, different, both, not both, permanent-impermanent, it cannot be spoken of. Therefore the Tathagata is not permanent.
「復次，大慧！若如來無生常者，如兔馬等角。以無生常故，方便無義。以無生常過故。如來非常。
"Furthermore, Mahamati! If the Tathagata were non-arising and permanent, he would be like the horns of a rabbit or a horse. Because of non-arising permanence, the expedients would be meaningless. Because of the fault of non-arising permanence, the Tathagata is not permanent.
「復次，大慧！更有餘事知如來常。所以者何？謂無間所得智常，故如來常。大慧！若如來出世，若不出世，法畢定住。聲聞、緣覺、諸佛如來，無間住，不住虛空，亦非愚夫之所覺知。大慧！如來所得智，是般若所燻。大慧！如來非心、意、意識、彼諸陰、界、入處所燻。大慧！一切三有，皆是不實妄想所生；如來不從不實虛妄想生。大慧！以二法故，有常無常，非不二。不二者寂靜，一切法無二生相故。是故如來、應供、等正覺，非常非無常。大慧！乃至言說分別生，則有常無常過。分別覺滅者，則離愚夫常無常見，寂靜慧者，永離常無常，非常無常燻。」
"Furthermore, Mahamati! There is another matter by which one knows the Tathagata is permanent. Why? Because the wisdom attained without interval is permanent, the Tathagata is permanent. Mahamati! Whether the Tathagata appears in the world or does not appear in the world, the Dharma abides as fixed. The shravakas, pratyekabuddhas and all Buddha-Tathagatas abide without interval, do not abide in space, and are not what fools can be aware of. Mahamati! The wisdom attained by the Tathagata is perfumed by prajna. Mahamati! The Tathagata is not perfumed by mind, thought and consciousness, or by those aggregates, realms and sense bases. Mahamati! All three realms of existence arise from unreal discrimination; the Tathagata does not arise from unreal, false thought. Mahamati! Because there are two dharmas, there are permanent and impermanent, and not because they are non-dual. Non-duality is tranquility, because all dharmas have no mark of dual arising. Therefore the Tathagata, Arhat, Perfectly Enlightened One, is neither permanent nor impermanent. Mahamati! As long as speech and discrimination arise, there are the faults of permanent and impermanent. One whose discriminating awareness has ceased is apart from the foolish views of permanent and impermanent; the person of tranquil wisdom is forever apart from permanent and impermanent, and is not perfumed by permanent or impermanent."
爾時，世尊欲重宣此義而說偈言：
At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:
「眾具無義者，生常無常過，
"Where the many means have no meaning, the faults of permanent and impermanent arise,
若無分別覺，永離常無常。
if there is no discriminating awareness, one is forever apart from permanent and impermanent.
從其所立宗，則有眾雜義，
From the thesis established by others, there are many mixed meanings,
等觀自心量，言說不可得。」
observing the measure of the self-mind equally, speech cannot be found."
爾時，大慧菩薩復白佛言：「世尊！惟願世尊更為我說陰界入生滅。彼無有我，誰生誰滅？愚夫者，依於生滅，不覺苦盡，不識涅槃。」
At that time the Bodhisattva Mahamati again said to the Buddha: "World-Honored One! I beg the World-Honored One to speak further to me about the arising and ceasing of the aggregates, realms and sense bases. There is no self there; who arises and who ceases? Fools depend on arising and ceasing, are not aware of the end of suffering, and do not know nirvana."
佛言：「善哉！諦聽！當為汝說。」
The Buddha said: "Good! Listen carefully! I will explain it for you."
大慧白佛言：「唯然受教。」
Mahamati said to the Buddha: "Yes, I accept your teaching."
佛告大慧：「如來之藏，是善不善因，能遍興造一切趣生。譬如伎兒，變現諸趣，離我我所。不覺彼故，三緣和合方便而生。外道不覺，計著作者。為無始虛偽惡習所薰，名為識藏。生無明住地，與七識俱。如海浪身，常生不斷。離無常過、離於我論，自性無垢，畢竟清淨。其諸餘識，有生有滅。意、意識等，念念有七。因不實妄想，取諸境界，種種形處，計著名相。不覺自心所現色相，不覺苦樂，不至解脫，名相諸纏，貪生生貪。若因若攀緣，彼諸受根滅，次第不生。除自心妄想，不知苦樂。入滅受想正受，第四禪，善真諦解脫。修行者，作解脫想，不離不轉，名如來藏識藏。七識流轉不滅。所以者何？彼因攀緣諸識生故，非聲聞、緣覺修行境界，不覺無我，自共相攝受，生陰界入。見如來藏、五法自性、人法無我則滅，地次第相續轉進。餘外道見，不能傾動，是名住菩薩不動地。得十三昧道門樂，三昧覺所持。觀察不思議佛法自願，不受三昧門樂及實際，向自覺聖趣，不共一切聲聞、緣覺及諸外道所修行道，得十賢聖種性道，及身智意生，離三昧行。是故，大慧！菩薩摩訶薩欲求勝進者，當淨如來藏及藏識名。大慧！若無識藏名如來藏者，則無生滅。大慧！然諸凡聖悉有生滅，修行者自覺聖趣現法樂住，不捨方便。大慧！此如來藏識藏，一切聲聞、緣覺心想所見。雖自性淨，客塵所覆故，猶見不淨，非諸如來。大慧！如來者，現前境界，猶如掌中視阿摩勒果。大慧！我於此義，以神力建立，令勝鬘夫人及利智滿足諸菩薩等，宣揚演說如來藏及識藏名，與七識俱生。聲聞計著，見人法無我。故勝鬘夫人承佛威神，說如來境界，非聲聞、緣覺及外道境界。如來藏識藏，唯佛及餘利智依義菩薩智慧境界。是故汝及餘菩薩摩訶薩，於如來藏識藏，當勤修學，莫但聞覺作知足想。」
The Buddha told Mahamati: "The Tathagata-garbha is the cause of wholesome and unwholesome, and can universally bring forth and create all destinies of birth. It is like an actor, who manifests all the destinies, apart from self and what belongs to self. Because they are not aware of that, it arises through the expedient combination of the three conditions. The heretics are not aware of it and cling to a maker. Perfumed by beginningless false evil habits, it is called the storehouse consciousness. It gives rise to the abode of ignorance, together with the seven consciousnesses. Like the body of ocean waves, it constantly arises without cessation. Apart from the fault of impermanence and apart from the theory of self, its self-nature is without defilement and ultimately pure. The other consciousnesses have arising and ceasing. Manas and the mental consciousness and the like are seven in each moment. Because of unreal discrimination, they grasp at the objects, all kinds of forms and places, and cling to names and marks. Not being aware of the form-marks manifested by their own mind, not being aware of suffering and joy, not reaching liberation, bound by the entanglements of names and marks, craving gives rise to craving. Whether by cause or by conditioned clinging, those faculties of sensation cease, and do not arise in succession. Setting aside the self-mind's discrimination, one does not know suffering or joy. Entering the samadhi of the cessation of sensation and thought, the fourth dhyana, one is good at liberation in the true truth. A practitioner who thinks of this as liberation neither departs nor turns, and this is called the Tathagata-garbha, the storehouse consciousness. The seven consciousnesses flow and turn without ceasing. Why? Because they arise through clinging to the consciousnesses, and are not the realm of practice of shravakas and pratyekabuddhas, who are not aware of non-self, grasp the self-marks and common marks, and give rise to the aggregates, realms and sense bases. Seeing the Tathagata-garbha, the self-nature of the five dharmas, and the non-self of persons and of dharmas, they cease, and the successive stages of the grounds turn and advance. Other heretical views cannot shake them, and this is called the Bodhisattva abiding on the immovable ground. They attain the joy of the gates of the ten samadhis, upheld by the awareness of samadhi. Observing the self-vow of the inconceivable Buddha Dharma, they do not accept the joy of the gate of samadhi or its limit, and move toward the self-realized noble destiny, which is unshared with the path practiced by all shravakas, pratyekabuddhas and heretics, and attain the path of the ten noble natures, as well as the mind-born body of wisdom, apart from the practice of samadhi. Therefore, Mahamati! Bodhisattva-Mahasattvas who wish to seek superior advancement should purify the Tathagata-garbha and the name of the storehouse consciousness. Mahamati! If there were no storehouse consciousness called Tathagata-garbha, there would be no arising and ceasing. Mahamati! Yet all ordinary beings and noble ones have arising and ceasing, and practitioners dwell in the joy of the present dharma of the self-realized noble destiny, not abandoning expedients. Mahamati! This Tathagata-garbha storehouse consciousness is what all shravakas and pratyekabuddhas see in their thought. Though its self-nature is pure, because it is covered by adventitious dust it is still seen as impure, and this is not true of the Tathagatas. Mahamati! What is called the Tathagata: his present realm is like looking at an amalaka fruit (a round, smooth fruit that can be held in the hand) in the palm of the hand. Mahamati! On this meaning I established it by spiritual power, so that Queen Srimala and the sharp-witted Bodhisattvas who are fulfilled would proclaim and expound the Tathagata-garbha and the name of the storehouse consciousness, which arises together with the seven consciousnesses. The shravakas cling to it, seeing the non-self of persons and the non-self of dharmas. So Queen Srimala, receiving the Buddha's majestic power, spoke of the Tathagata's realm, which is not the realm of shravakas, pratyekabuddhas or heretics. The Tathagata-garbha storehouse consciousness is only the realm of wisdom of the Buddha and of other sharp-witted Bodhisattvas who rely on the meaning. Therefore you and the other Bodhisattva-Mahasattvas should diligently study the Tathagata-garbha storehouse consciousness, and should not merely hear and be aware of it and think that this is enough."
爾時，世尊欲重宣此義而說偈言：
At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:
「甚深如來藏，而與七識俱，
"The profound Tathagata-garbha, though together with the seven consciousnesses,
二種攝受生，智者則遠離。
arises from the two kinds of grasping, and the wise stay far from it.
如鏡像現心，無始習所薰，
Like the mind appearing as an image in a mirror, perfumed by beginningless habit,
如實觀察者，諸事悉無事。
one who observes it as it truly is, finds all affairs to be without affair.
如愚見指月，觀指不觀月，
Like a fool looking at the pointing finger rather than the moon, looking at the finger and not the moon,
計著名字者，不見我真實。
those who cling to names do not see my truth.
心為工伎兒，意如和伎者，
The mind is the skilled actor, the manas is like the one who joins the performance,
五識為伴侶，妄想觀伎眾。」
the five consciousnesses are companions, and discrimination watches the troupe."
爾時大慧菩薩白佛言：「世尊！惟願為說五法、自性、識、二種無我，究竟分別相。我及餘菩薩摩訶薩，於一切地次第相續分別此法，入一切佛法。入一切佛法者，乃至如來自覺地。」
At that time the Bodhisattva Mahamati said to the Buddha: "World-Honored One! I beg you to explain the five dharmas, the self-natures, the consciousnesses, the two kinds of non-self, and the ultimate marks of discrimination. I and the other Bodhisattva-Mahasattvas, discriminating this Dharma in the successive stages of all the grounds, will enter all the Buddha Dharma. Entering all the Buddha Dharma: up to the Tathagata's self-realized stage."
佛告大慧：「諦聽，諦聽！善思念之。」
The Buddha told Mahamati: "Listen carefully, listen carefully! Think on it well."
大慧白佛：「唯然受教。」
Mahamati said to the Buddha: "Yes, I accept your teaching."
佛告大慧：「五法、自性、識、二無我分別趣相者，謂名、相、妄想、正智、如如。若修行者，修行入如來自覺聖趣，離於斷常有無等見，現法樂正受住現在前。大慧！不覺彼五法、自性、識、二無我，自心現外性。凡夫妄想，非諸賢聖。」
The Buddha told Mahamati: "The marks of discriminating the paths of the five dharmas, the self-natures, the consciousnesses and the two non-selves: namely, name, appearance, discrimination, right wisdom and suchness. If a practitioner practices and enters the Tathagata's self-realized noble destiny, apart from views of annihilation, permanence, being and non-being, the samadhi of the joy of the present dharma abides present before him. Mahamati! Those who are not aware of those five dharmas, the self-natures, the consciousnesses and the two non-selves, the self-mind manifests external nature. The discrimination of ordinary people is not that of the sages."
大慧白佛言：「世尊！云何愚夫妄想生，非諸賢聖？」
Mahamati said to the Buddha: "World-Honored One! How does the discrimination of fools arise, and not that of the sages?"
佛告大慧：「愚夫計著俗數名相，隨心流散。流散已，種種相像貌，墮我我所見，悕望計著妙色。計著已，無知覆障，生染著。染著已，貪恚所生業積集。積集已，妄想自纏，如蠶作繭，墮生死海，諸趣曠野，如汲井輪。以愚痴故，不能知如幻野馬水月自性，離我我所；起於一切不實妄想，離相所相及生住滅，從自心妄想生，非自在、時節、微塵、勝妙生。愚痴凡夫隨名相流。大慧！彼相者，眼識所照名為色，耳鼻舌身意識所照，名為聲香味觸法。是名為相。大慧。彼妄想者，施設眾名，顯示諸相，如此不異象馬車步男女等名，是名妄想。大慧！正智者，彼名相不可得，猶如過客。諸識不生，不斷不常，不墮一切外道、聲聞、緣覺之地。
The Buddha told Mahamati: "Fools cling to conventional numbers, names and appearances, and flow and scatter following the mind. After flowing and scattering, the shapes of various appearances fall into views of self and what belongs to self, hoping to cling to wondrous forms. After clinging, ignorance covers and obstructs, and defilement and attachment arise. After attachment, the karma born of greed and anger accumulates. After accumulating, discrimination binds them, like a silkworm spinning a cocoon, and they fall into the sea of birth and death, in the wilderness of the destinies, like the wheel that draws water from a well. Because of their ignorance, they cannot know the self-nature of things like illusion, a mirage, and the moon in water, apart from self and what belongs to self; they give rise to all unreal discrimination, apart from the mark and the marked, and from arising, abiding and ceasing, which arise from their own mind's discrimination, and not from sovereignty, time, atoms, or the supreme and wondrous. Foolish ordinary people flow along with names and appearances. Mahamati! That appearance: what is illuminated by the eye consciousness is called form; what is illuminated by the ear, nose, tongue, body and mental consciousnesses is called sound, smell, taste, touch and dharmas. This is called appearance. Mahamati! That discrimination: setting up many names to display the various appearances, in this way not different from names like elephant, horse, cart, foot-soldier, man, woman and so on, this is called discrimination. Mahamati! What is called right wisdom: when those names and appearances cannot be found, like a passing guest, the consciousnesses do not arise, are neither cut off nor permanent, and do not fall into the ground of any heretics, shravakas or pratyekabuddhas.
「復次，大慧！菩薩摩訶薩，以此正智，不立名相，非不立名相，捨離二見建立及誹謗，知名相不生，是名如如。大慧！菩薩摩訶薩，住如如者，得無所有境界故，得菩薩歡喜地。得菩薩歡喜地已，永離一切外道惡趣，正住出世間趣。法相成熟，分別幻等一切法。自覺法趣相，離諸妄見怪異相。次第乃至法雲地。於其中間，三昧力自在神通開敷。得如來地已，種種變化，圓照示現成熟眾生，如水中月。善究竟滿足十無盡句，為種種意解眾生分別說法，法身離意所作。是名菩薩入如如所得。」
"Furthermore, Mahamati! The Bodhisattva-Mahasattva, with this right wisdom, neither establishes names and appearances nor fails to establish them, abandons the establishing and the denigrating of the two views, and knows that name and appearance do not arise; this is called suchness. Mahamati! The Bodhisattva-Mahasattva who abides in suchness, because he has attained the realm of having nothing at all, attains the Bodhisattva stage of Joy. Having attained the Bodhisattva stage of Joy, he forever leaves the evil destinies of all heretics and abides rightly in the supramundane destiny. The characteristics of the Dharma ripen, and he discriminates all dharmas as like illusion and so on. He is aware of the characteristics of the path of Dharma and is apart from the strange appearances of all deluded views. In due order he reaches the stage of the Dharma Cloud. In between, the power of samadhi, sovereign spiritual powers, unfold. After attaining the Tathagata stage, he makes various transformations, illuminating everywhere and manifesting to bring beings to maturity, like the moon in water. Skilled, he completely fulfills the ten inexhaustible phrases, and for beings of various inclinations and understandings he teaches the Dharma separately, his Dharma body being apart from the workings of the mind. This is called what the Bodhisattva attains upon entering suchness."
爾時，大慧菩薩白佛言：「世尊！云何世尊為三種自性入於五法。為各有自相宗？」
At that time the Bodhisattva Mahamati said to the Buddha: "World-Honored One! How does the World-Honored One include the three self-natures within the five dharmas? Or does each have its own distinct teaching?"
佛告大慧：三種自性及八識、二種無我，悉入五法。大慧！彼名及相，是妄想自性。大慧！若依彼妄想生心心法，名俱時生，如日光俱。種種相各別分別持，是名緣起自性。大慧！正智如如者，不可壞，故名成自性。
The Buddha told Mahamati: The three self-natures, the eight consciousnesses and the two non-selves are all included in the five dharmas. Mahamati! That name and appearance are the self-nature of discrimination. Mahamati! If, depending on that discrimination, mind and mental functions arise, they arise together with the name, like sunlight arising together with it. The various appearances are each held apart and discriminated, and this is called the self-nature of dependent origination. Mahamati! Right wisdom and suchness cannot be destroyed, and so they are called the self-nature of perfection.
「復次，大慧！自心現妄想，八種分別，謂識藏、意、意識及五識身相者，不實相，妄想故。我我所二攝受滅，二無我生。是故，大慧！此五法者，聲聞、緣覺、菩薩、如來，自覺聖智，諸地相續次第，一切佛法悉入其中。
"Furthermore, Mahamati! The discrimination manifested by one's own mind has eight kinds of distinctions, namely the storehouse consciousness, manas, the mental consciousness, and the five consciousness bodies: these are unreal marks because of discrimination. When the two kinds of grasping, of self and of what belongs to self, cease, the two kinds of non-self arise. Therefore, Mahamati! These five dharmas include within them the shravakas, pratyekabuddhas, Bodhisattvas and Tathagatas, self-realized noble wisdom, the successive order of all the grounds, and all the Buddha Dharma.
「復次，大慧！五法者：相、名、妄想、如如、正智。大慧！相者，若處所形相，色像等現，是名為相。若彼有如是相，名為瓶等，即此非餘，是說為名。施設眾名，顯示諸相，瓶等心心法，是名妄想。彼名彼相，畢竟不可得，始終無覺。於諸法無展轉，離不實妄想，是名如如。真實決定究竟自性不可得，彼是如相。我及諸佛隨順入處，普為眾生如實演說。施設顯示，於彼隨入正覺。不斷不常，妄想不起。隨順自覺聖趣，一切外道、聲聞、緣覺所不得相，是名正智。大慧！是名五法、三種自性、八識、二種無我，一切佛法悉入其中。是故，大慧！當自方便學，亦教他人，勿隨於他。」
"Furthermore, Mahamati! The five dharmas are: appearance, name, discrimination, suchness and right wisdom. Mahamati! What is called appearance: place and shape, form and image and the like that appear, this is called appearance. If there is such an appearance there, called a pot or the like, it is this and not another, and this is said to be the name. Setting up many names to display the various appearances, the mind and mental functions concerning pots and the like, this is called discrimination. That name and that appearance, in the end cannot be found, and from beginning to end there is no awareness. Toward all dharmas there is no turning about, and one is apart from unreal discrimination; this is called suchness. The true, definitive, ultimate self-nature cannot be found, and that is the mark of suchness. I and all the Buddhas follow it and enter into it, and universally explain it to beings as it truly is. Setting up and displaying, one there follows and enters right awakening, neither annihilationist nor eternalist, with discrimination not arising. Following the self-realized noble destiny, the mark that all heretics, shravakas and pratyekabuddhas cannot attain: this is called right wisdom. Mahamati! These are called the five dharmas, the three self-natures, the eight consciousnesses and the two non-selves, and all the Buddha Dharma is included within them. Therefore, Mahamati! You should study by your own expedients, and also teach others, and should not follow others."
爾時，世尊欲重宣此義而說偈言：
At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:
「五法三自性，及與八種識，
"The five dharmas and three self-natures, together with the eight kinds of consciousness,
二種無有我，悉攝摩訶衍。
and the two kinds of non-self are all gathered into the Mahayana.
名相虛妄想，自性二種相，
Name and appearance are false discrimination, the self-nature has two kinds of marks,