The Lankavatara Sutra
譬如海水變，種種波浪轉；
Like the changes of the sea water, the various waves turn;
七識亦如是，心俱和合生，
the seven consciousnesses are likewise, arising together with the mind in union,
謂彼藏識處，種種諸識轉。
it is said that in that storehouse consciousness, the various consciousnesses turn.
謂以彼意識，思惟諸相義，
It is said that with that mind-consciousness, one thinks on the meanings of marks,
不壞相有八，無相亦無相。
the indestructible marks number eight, and the markless is still markless.
譬如海波浪，是則無差別；
Like the waves of the sea, there is no difference among them;
諸識心如是，異亦不可得。
the minds of the consciousnesses are likewise, and difference cannot be found.
心名採集業，意名廣採集，
Mind is called the gathering of karma, manas is called the wide gathering,
諸識識所識，現等境說五。」
the consciousnesses discern what is discerned, and it is said that the present realms make five."
爾時，大慧菩薩以偈問曰：
Then Mahamati Bodhisattva asked in verse:
「青赤諸色像，眾生發諸識，
"The images of blue, red and other colors, from which beings produce the consciousnesses,
如浪種種法，云何唯願說。」
the various dharmas like waves, how are they, I beg you to explain."
爾時，世尊以偈答曰：
Then the World-Honored One answered in verse:
「青赤諸雜色，波浪悉無有，
"Blue, red and mixed colors, the waves are all non-existent,
採集業說心，開悟諸凡夫。
the gathering of karma is called mind, to awaken ordinary people.
彼業悉無有，自心所攝離，
Those karmas are all non-existent, what one's own mind takes in is left behind,
所攝無所攝，與彼波浪同。
the taken and the not taken are the same as those waves.
受用建立身，是眾生現識，
The body that receives and establishes is the manifest consciousness of beings,
於彼現諸業，譬如水波浪。」
in it the karmas appear, like the waves of water."
爾時，大慧菩薩復說偈言：
Then Mahamati Bodhisattva spoke in verse again:
「大海波浪性，鼓躍可分別；
"The nature of the waves of the great sea can be distinguished as they surge;
藏與業如是，何故不覺知？」
the storehouse and karma are likewise, why are they not perceived?"
爾時，世尊以偈答曰：
Then the World-Honored One answered in verse:
「凡夫無智慧，藏識如巨海，
"Ordinary people lack wisdom, the storehouse consciousness is like the great sea,
業相猶波浪，依彼譬類通。」
the marks of karma are like waves, and it is by relying on that simile that one can understand."
爾時，大慧菩薩復說偈言：
Then Mahamati Bodhisattva spoke in verse again:
「日出光等照，下中上眾生。
"The light of the rising sun shines equally on beings of low, middle and high grade.
如來照世間，為愚說真實，
The Tathagata illuminates the world, and for the foolish speaks of the real,
已分部諸法，何故不說實？」
having already divided the dharmas, why does he not speak the truth?"
爾時世尊以偈答曰：
Then the World-Honored One answered in verse:
「若說真實者，彼心無真實。
"If one speaks of the real, then that mind has nothing real.
譬如海波浪，鏡中像及夢，
Like sea waves, images in a mirror and dreams,
一切俱時現，心境界亦然。
all appear at once, and the realms of the mind are likewise.
境界不具故，次第業轉生，
The realms are not complete, karma arises in order,
識者識所識，意者意謂然，
consciousness discerns what is discerned, manas thinks it is so,
五則以顯現，無有定次第。
the five are used to appear, there is no fixed order.
譬如工畫師，及與畫弟子，
Like a skillful painter and the painter's pupils,
布彩圖眾形，我說亦如是。
spreading colors and drawing many forms, so I say it is likewise.
彩色本無文，非筆亦非素，
The colors originally have no pattern, neither brush nor plain silk,
為悅眾生故，綺錯繢眾像。
to please beings he paints many images in intricate arrangement.
言說別施行，真實離名字，
Words and discriminations are put into practice, the real is apart from names,
分別應初業，修行示真實。
discrimination is given to the beginner, and only practice reveals the real.
真實自悟處，覺想所覺離，
The real is where one awakens oneself, apart from thinking and the thought-of,
此為佛子說，愚者廣分別。
this is spoken for the sons of the Buddha, and for the foolish it is broadly distinguished.
種種皆如幻，雖現無真實，
All kinds are like illusions, though they appear they have nothing real,
如是種種說，隨事別施設，
such various speech, discriminated and set up according to the matter,
所說非所應，於彼為非說。
what is said does not answer what should be answered, and for them it is non-speech.
彼彼諸病人，良醫隨處方，
Each of the various sick people, a good physician prescribes according to symptoms,
如來為眾生，隨心應量說。
the Tathagata for beings speaks according to their minds, answering their measure.
妄想非境界，聲聞亦非分，
False thinking is not a realm, and shravakas are not within the share,
哀愍者所說，自覺之境界。
what the compassionate one speaks of is the realm of self-awakening."
「復次，大慧！若菩薩摩訶薩欲知自心現量、攝受及攝受者妄想境界，當離群聚習俗睡眠，初中後夜常自覺悟修行方便；當離惡見經論言說，及諸聲聞緣覺乘相；當通達自心現妄想之相。
"Furthermore, Mahamati! If a Bodhisattva-Mahasattva wishes to know the measure of what his own mind manifests, and the realm of false thinking of the grasped and the grasper, he should leave crowds, customs and sleep, always awaken himself in the first, middle and last watches of the night and practice skillful means; he should leave the words of evil views in scriptures and treatises, and the marks of the vehicles of shravakas and pratyekabuddhas; he should penetrate the marks of false thinking manifested by his own mind."
「復次，大慧！菩薩摩訶薩建立智慧相住已，於上聖智三相，當勤修學。何等為聖智三相當勤修學？所謂：無所有相、一切諸佛自願處相、自覺聖智究竟之相。修行得此已，能捨跛驢心慧智相，得最勝子第八之地，則於彼上三相修生。大慧！無所有相者，謂聲聞、緣覺及外道相，彼修習生。大慧！自願處相者，謂諸先佛自願處修生。大慧！自覺聖智究竟相者，一切法相無所計著，得如幻三昧身，諸佛地處進趣行生。大慧！是名聖智三相。若成就此聖智三相者，能到自覺聖智境界。是故，大慧！聖智三相，當勤修學。」
"Furthermore, Mahamati! After a Bodhisattva-Mahasattva has established the abiding in the marks of wisdom, he should diligently study the three marks of supreme noble wisdom. What are the three marks of noble wisdom that should be diligently studied? They are: the mark of nothing existing, the mark of the original vows of all Buddhas, and the ultimate mark of self-realized noble wisdom. Having practiced and attained these, one can abandon the wisdom-mark of the mind like a lame donkey, and attain the eighth ground of the supreme sons, which is born through practice in the three marks above. Mahamati! The mark of nothing existing is what is called the mark of shravakas, pratyekabuddhas, and also non-Buddhist teachers, who are born through practicing it. Mahamati! The mark of the place of original vow is what is born through practicing at the place of the original vows of all former Buddhas. Mahamati! The ultimate mark of self-realized noble wisdom is that one has no clinging to any marks of dharmas, attains the illusion-like samadhi body, and is born by advancing toward the stages of the Buddhas. Mahamati! These are called the three marks of noble wisdom. If one accomplishes these three marks of noble wisdom, one can reach the realm of self-realized noble wisdom. Therefore, Mahamati, the three marks of noble wisdom should be diligently studied."
爾時大慧菩薩摩訶薩知大菩薩眾心之所念，名聖智事分別自性經，承一切佛威神之力而白佛言：「世尊！唯願為說聖智事分別自性經，百八句分別所依。如來、應供、等正覺，依此分別說菩薩摩訶薩入自相、共相、妄想自性。以分別說妄想自性故，則能善知周遍觀察人法無我，淨除妄想，照明諸地，超越一切聲聞、緣覺及諸外道諸禪定樂，觀察如來不可思議所行境界，畢定捨離五法自性。諸佛如來法身智慧，善自莊嚴，超幻境界，昇一切佛剎、兜率天宮乃至色究竟天宮，逮得如來常住法身。」
At that time the Bodhisattva-Mahasattva Mahamati, knowing what was in the minds of the assembly of great Bodhisattvas, a sutra called the discrimination of the self-nature of noble wisdom and affairs, through the power of the majestic spirit of all Buddhas, said to the Buddha: "World-Honored One! I only wish that you would teach the sutra on the discrimination of the self-nature of noble wisdom and affairs, the one hundred and eight statements on which discrimination relies. The Tathagata, Arhat, Perfectly Enlightened One, based on this discrimination, teaches how Bodhisattva-Mahasattvas enter the self-mark, the common mark, and the self-nature of false imagination. By discriminating the self-nature of false imagination, one can well know and universally contemplate the non-self of persons and dharmas, purify false imagination, illuminate the grounds, transcend the dhyana joys of all shravakas, pratyekabuddhas, and non-Buddhist teachers, contemplate the inconceivable realms of conduct of the Tathagata, and necessarily abandon the five dharmas and self-nature. The Dharma-body wisdom of the Buddhas and Tathagatas, well adorned by itself, beyond illusory realms, ascends all Buddha lands, the Tushita heaven palaces and even the Akanishtha heaven palaces, and attains the abiding Dharma-body of the Tathagata."
佛告大慧：「有一種外道，作無所有妄想計著。覺知因盡，兔無角想。如兔無角，一切法亦復如是。大慧！復有餘外道見種、求那、極微、陀羅驃形處橫法，各各差別。見已計著無兔角橫法，作牛有角想。大慧！彼墮二見，不解心量，自心境界妄想增長身受用，建立妄想限量。大慧！一切法性亦復如是，離有無，不應作想。大慧！若復離有無而作兔無角想，是名邪想。彼因待觀，故兔無角，不應作想，乃至微塵分別事性，悉不可得。大慧！聖境界離，不應作牛有角想。」爾時，大慧菩薩摩訶薩白佛言：「世尊！得無妄想者，見不生想已，隨比思量觀察不生妄想，言無耶？」
The Buddha told Mahamati: "There is a kind of non-Buddhist teacher who makes false imaginations of nothing existing. Having known that the cause is exhausted, he gives rise to the thought of a rabbit having no horns. Just as a rabbit has no horns, so too are all dharmas. Mahamati! There are also other non-Buddhist teachers who see the cross-dharmas of the form and location of seeds, gunas (qualities), atoms, and dravya (substance), each with its differences. Having seen them, they cling to the cross-dharma of no rabbit horns, and form the thought that an ox has horns. Mahamati! They fall into the two views, do not understand that all is mind-only, and the false imaginations of the realm of their own minds increase the body's enjoyments and establish the limits of false imagination. Mahamati! The nature of all dharmas is also like this; apart from existence and non-existence, one should not form such thoughts. Mahamati! If one again, apart from existence and nonexistence, forms the thought of a rabbit having no horns, this is called a wrong thought. Because they contemplate by contrast, a rabbit having no horns should not be thought of, and the discrimination of affairs down to atoms cannot be found at all. Mahamati! When the noble realm is left behind, one should not form the thought of an ox having horns." At that time the Bodhisattva-Mahasattva Mahamati said to the Buddha: "World-Honored One! For one who has attained freedom from false imagination, after seeing that thoughts do not arise, following comparison, reflection, and observing that false imagination does not arise, do you mean that nothing exists?"
佛告大慧：「非觀察不生妄想言無。所以者何？妄想者，因彼生故，依彼角生妄想。以依角生妄想，是故言依因，故離異不異，故非觀察不生妄想言無角。大慧！若復妄想異角者，則不因角生；若不異者，則因彼故。乃至微塵分析推求，悉不可得，不異角故。彼亦非性，二俱無性者，何法何故而言無耶？大慧！若無故無角，觀有故言兔無角者，不應作想。大慧！不正因故而說有無，二俱不成。大慧！復有餘外道見，計著色空事形處橫法，不能善知虛空分齊，言色離虛空，起分齊見妄想。大慧！虛空是色，隨入色種。大慧！色是虛空持所持處所建立，性色空事，分別當知。大慧！四大種生時，自相各別，亦不住虛空，非彼無虛空。如是，大慧！觀牛有角，故兔無角。大慧！又牛角者，析為微塵，又分別微塵，剎那不住，彼何所觀故而言無耶？若言觀餘物者，彼法亦然。」
The Buddha told Mahamati: "It is not by observing that false imagination does not arise that I say nothing exists. Why? What is called false imagination arises because of it, arising in dependence on that horn. Because false imagination arises depending on the horn, it is said to depend on a cause, so it is apart from different and not different, and so it is not by observing that false imagination does not arise that one says there is no horn. Mahamati! If false imagination and the horn were different, it would not arise because of the horn; if not different, it arises because of that. Even if one analyzes atoms and searches, none can be found at all, because it is not different from the horn. That too is not a nature; since both have no nature, what dharma and by what cause could one still say it does not exist? Mahamati! If it is because of non-existence that there is no horn, and because one sees existence that one says the rabbit has no horns, one should not form such a thought. Mahamati! Because it is not a correct cause, to speak of existence and non-existence cannot establish either. Mahamati! There are also other views of non-Buddhist teachers who cling to the matter of form and emptiness and the cross-dharmas of form and location, and cannot well know the boundaries of space, and say form is apart from space, giving rise to the false imagination of the view of boundaries. Mahamati! Space is itself form, entering along with the elements of form. Mahamati! Form is held by space and established in the place it holds; the nature of form and space should be discriminated and known. Mahamati! When the four great elements arise, their self-marks are each distinct, and they also do not abide in space, yet it is not that there is no space there. In this way, Mahamati, because one sees that an ox has horns, one says that a rabbit has no horns. Mahamati! Moreover the ox's horn is analyzed into atoms, and the atoms are discriminated further, not abiding for an instant; what then does he contemplate in order to say nonexistence? If he says he contemplates another thing, that dharma is also like this."
爾時世尊告大慧菩薩摩訶薩言：「當離兔角牛角，虛空形色，異見妄想。汝等諸菩薩摩訶薩，當思惟自心現妄想，隨入為一切剎土最勝子，以自心現方便而教授之。」
At that time the World-Honored One told the Bodhisattva-Mahasattva Mahamati: "You should leave behind the false imaginations of different views about rabbit horns and ox horns, space and form. You Bodhisattva-Mahasattvas should contemplate the false imaginations manifested by your own minds, enter in accord with them as the supreme sons of all Buddha lands, and teach them with the skillful means manifested by your own minds."
爾時世尊欲重宣此義，而說偈言：
At that time the World-Honored One, wishing to proclaim this meaning again, spoke in verse:
「色等及心無，色等長養心，
"Form and the rest and the mind do not exist; form and the rest nourish the mind,
身受用安立，識藏現眾生。
The body's enjoyment is established, and the storehouse consciousness manifests beings.