English
English version: 'Illumination, named sound, smell, taste, touch, and dharma (referring to the six sense experiences: sound, smell, taste, touch, and concepts). This is called 'lakshana' (phenomenon). Mahamati (name of a Bodhisattva)! Those with delusion establish various names to display various phenomena, just like naming things such as elephants, horses, carts, infantry, men, and women. This is called 'delusion'. Mahamati! Those with right knowledge do not cling to these names and phenomena, viewing them as passersby. The various vijnanas (consciousnesses) do not arise, nor do they cease or remain constant, and they do not fall into the realms of all heretics, Shravakas (Hinayana practitioners), or Pratyekabuddhas (independent awakeners).' 'Furthermore, Mahamati! Bodhisattva-Mahasattvas (great Bodhisattvas), relying on this right knowledge, neither cling to names and phenomena nor deny them, abandoning the two extreme views of establishment and defamation, understanding that the nature of names and phenomena is neither arising nor ceasing. This is called 'Tathata' (Suchness, true reality). Mahamati! Bodhisattva-Mahasattvas, abiding in the realm of 'Tathata', because they have attained the realm of no-thingness (emptiness), attain the Joyful Ground of Bodhisattvas (the first stage of Bodhisattva practice). Having attained the Joyful Ground of Bodhisattvas, they are forever free from all heretics and evil destinies (bad cycles of rebirth), abiding on the path of transcendence. Their understanding of the Dharma gradually matures, and they can distinguish the illusory nature of all dharmas. They consciously realize the true essence of the Dharma, and they are far from all false views and strange phenomena. They practice sequentially, up to the Dharma Cloud Ground (the highest stage of Bodhisattva practice). During this period, the power of Samadhi (meditative absorption) manifests freely, and supernatural powers are developed. Having attained the Tathagata Ground (the state of Buddhahood), they can illuminate and manifest perfectly with various transformations, maturing sentient beings, just like the moon in the water. They skillfully and completely fulfill the ten inexhaustible phrases (ten inexhaustible merits), and they preach the Dharma separately for sentient beings with various understandings, their Dharmakaya (the true body of the Buddha) transcends the creations of consciousness. This is called what Bodhisattvas attain by entering the realm of 'Tathata'.' At that time, Bodhisattva Mahamati asked the Buddha: 'World Honored One! How does the World Honored One categorize the three natures into the five dharmas? Do they each have their own characteristics and schools?' The Buddha told Mahamati: The three natures, as well as the eight vijnanas (eight consciousnesses) and the two kinds of no-self (no-self of persons and no-self of dharmas), are all categorized into the five dharmas. Mahamati! Name and phenomenon are the nature of delusion. Mahamati! If the mind and mental functions that arise dependent on delusion are called 'simultaneous arising', just like sunlight. The various phenomena are different from each other, and they are separately grasped, this is called 'dependent arising nature' (arising from conditions). Mahamati! Right knowledge Tathata is indestructible, so it is called 'perfected nature' (perfected reality). 'Furthermore, Mahamati! The delusion manifested by one's own mind has eight kinds of distinctions, namely, the storehouse consciousness (Alaya-vijnana), the mind (Manas-vijnana), the consciousness, and the five aggregates of consciousness (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness). These phenomena are not real, they are all delusions.' --------------------------------------------------------------------------------
Chinese
故。我我所二摄受灭，二无我生。是故，大慧！此五法者，声闻、缘觉、菩萨、如来，自觉圣智，诸地相续次第，一切佛法悉入其中。 “复次，大慧！五法者：相、名、妄想、如如、正智。大慧！相者，若处所形相，色像等现，是名为相。若彼有如是相，名为瓶等，即此非余，是说为名。施设众名，显示诸相，瓶等心心法，是名妄想。彼名彼相，毕竟不可得，始终无觉。于诸法无展转，离不实妄想，是名如如。真实决定究竟自性不可得，彼是如相。我及诸佛随顺入处，普为众生如实演说。施设显示，于彼随入正觉。不断不常，妄想不起。随顺自觉圣趣，一切外道、声闻、缘觉所不得相，是名正智。大慧！是名五法、三种自性、八识、二种无我，一切佛法悉入其中。是故，大慧！当自方便学，亦教他人，勿随于他。” 尔时，世尊欲重宣此义而说偈言： “五法三自性， 及与八种识， 二种无有我， 悉摄摩诃衍。 名相虚妄想， 自性二种相， 正智及如如， 是则为成相。” 尔时，大慧菩萨复白佛言：“世尊！如世尊所说句，过去诸佛，如恒河沙，未来现在，亦复如是。云何，世尊！为如说而受？为更有余义？惟愿如来，哀愍解说。” 佛告大慧：“莫如说而受。 因此，当‘我’（ātman）和‘我所’（ātmanīya，属于我的事物）这两种执着灭除时，两种‘无我’（anātman，人无我和法无我）便会生起。所以，大慧（Mahāmati）！这五法（pañca dharma）——声闻（Śrāvaka）、缘觉（Pratyekabuddha）、菩萨（Bodhisattva）、如来（Tathāgata）——的自觉圣智（svasaṃvedana-ārya-jñāna），诸地（bhūmi）相续次第，一切佛法都包含在其中。 ‘再者，大慧！五法是：相（lakṣaṇa）、名（nāma）、妄想（vikalpa）、如如（tathatā）、正智（samyagjñāna）。大慧！相，是指处所形相，色像等显现，这称为相。如果某物具有这样的相，名为瓶等，就是这个而不是其他的，这称为名。施设各种名称，显示各种相，瓶等心和心法，这称为妄想。那个名和那个相，毕竟是不可得的，始终没有觉悟。对于诸法没有展转，远离不真实的妄想，这称为如如。真实决定究竟的自性不可得，那就是如如之相。我和诸佛随顺进入之处，普遍为众生如实演说。施设显示，对于那个随顺进入正觉。不断不常，妄想不起。随顺自觉圣趣，一切外道（tīrthika）、声闻、缘觉所不能得到的相，这称为正智。大慧！这称为五法、三种自性（trisvabhāva）、八识（aṣṭa vijñāna）、两种无我，一切佛法都包含在其中。所以，大慧！应当自己方便学习，也教导他人，不要随顺于他人。’ 当时，世尊（Bhagavān）想要重新宣说这个意义，而说了偈颂： ‘五法三种自性，及与八种识， 两种无有我，悉摄摩诃衍（Mahāyāna，大乘）。 名相虚妄想，自性二种相， 正智及如如，是则为成相。’ 当时，大慧菩萨（Mahāmati Bodhisattva）又对佛说：‘世尊！如世尊所说的句子，过去诸佛，如恒河沙数，未来现在，也是这样。世尊！是如所说而接受？还是有其他的意义？希望如来（Tathāgata），慈悲地解释说明。’ 佛告诉大慧：‘不要如所说而接受。
English
Therefore, when the two attachments to ‘I’ (ātman) and ‘mine’ (ātmanīya, what belongs to me) are extinguished, the two ‘non-selves’ (anātman, the absence of self in persons and phenomena) arise. Therefore, Mahāmati! These five dharmas (pañca dharma)—Śrāvakas (Hearers), Pratyekabuddhas (Solitary Buddhas), Bodhisattvas (Enlightenment Beings), and Tathāgatas (Thus-Gone Ones)—their self-realized noble wisdom (svasaṃvedana-ārya-jñāna), the sequential order of the bhūmis (stages), all the Buddha-dharma is contained within them. ‘Furthermore, Mahāmati! The five dharmas are: characteristics (lakṣaṇa), names (nāma), imagination (vikalpa), suchness (tathatā), and right knowledge (samyagjñāna). Mahāmati! Characteristics refer to the appearance of location, form, color, and so on; this is called a characteristic. If something has such a characteristic, it is called a jar, etc.; it is this and not something else; this is called a name. Establishing various names and displaying various characteristics, the mind and mental phenomena of a jar, etc., this is called imagination. That name and that characteristic are ultimately unattainable, and there is no awakening from beginning to end. For all dharmas, there is no transformation, and it is free from unreal imagination; this is called suchness. The true, definite, and ultimate self-nature is unattainable; that is the characteristic of suchness. I and all the Buddhas enter into it accordingly, and universally explain it truthfully for all beings. Establishing and displaying, accordingly entering into right awakening. Neither continuous nor discontinuous, imagination does not arise. Accordingly entering into self-realized noble interest, the characteristic that all tīrthikas (non-Buddhists), Śrāvakas, and Pratyekabuddhas cannot attain; this is called right knowledge. Mahāmati! This is called the five dharmas, the three self-natures (trisvabhāva), the eight consciousnesses (aṣṭa vijñāna), and the two non-selves; all the Buddha-dharma is contained within them. Therefore, Mahāmati! You should learn with skillful means yourself, and also teach others; do not follow others.’ At that time, the Bhagavan (Blessed One) wanted to restate this meaning and spoke in verse: ‘Five dharmas and three self-natures, and the eight consciousnesses, The two non-selves, all encompass the Mahāyāna (Great Vehicle). Names, characteristics, and imagination, the two aspects of self-nature, Right knowledge and suchness, these are the aspects of accomplishment.’ At that time, Mahāmati Bodhisattva again said to the Buddha: ‘Bhagavan! As the Bhagavan has said, the Buddhas of the past, like the sands of the Ganges River, and the future and present are also like that. Bhagavan! Is it to be received as it is said? Or is there another meaning? May the Tathāgata (Thus-Gone One), out of compassion, explain it.’ The Buddha said to Mahāmati: ‘Do not receive it as it is said. --------------------------------------------------------------------------------
Chinese
三世诸佛量，非如恒河沙。所以者何？过世间望，非譬所譬。以凡愚计常，外道妄想，长养恶见，生死无穷。欲令厌离生死趣转，精勤胜进故，为彼说言。诸佛易见，非如优昙钵华难得见故，息方便求。有时复观诸受化者，作是说言：‘佛难值遇，如优昙钵华。’优昙钵华，无已见今见当见。如来者，世间悉见。不以建立自通故，说言如来出世如优昙钵华。大慧！自建立自通者，过世间望，彼诸凡愚所不能信，自觉圣智境界，无以为譬，真实如来，过心、意、意识所见之相，不可为譬。大慧！然我说譬佛如恒沙，无有过咎。大慧！譬如恒沙，一切鱼鳖输牧魔罗师子象马人兽践踏。沙不念言：‘彼恼乱我。’而生妄想。自性清净，无诸垢污。如来、应供、等正觉自觉圣智恒河，大力神通自在等沙，一切外道诸人兽等一切恼乱，如来不念而生妄想。如来寂然无有念想，如来本愿，以三昧乐安众生故，无有恼乱。犹如恒沙等无有异。又断贪恚故。譬如恒沙，是地自性。劫尽烧时，烧一切地，而彼地大不舍自性，与火大俱生故。其余愚夫作地烧想，而地不烧，以火因故。如是，大慧！如来法身，如恒沙不坏。大慧！譬如恒沙，无有限量。如来光明，亦复如是无有限量，为成熟众生故，普照一切诸佛大众。大慧！譬如恒沙，别求 现代汉语译本 三世诸佛的数量，并非像恒河沙那样可以计量。这是为什么呢？因为他们超越了世间的期望，没有什么可以比拟。凡夫俗子执着于常，外道妄加揣测，增长了错误的见解，导致生死轮回没有尽头。为了让他们厌恶并脱离生死轮回，精进修行，所以才对他们说：‘诸佛容易见到’，而不是像优昙钵花那样难以见到，从而停止追求方便之法。 有时，佛又观察那些接受教化的人，这样说：‘佛难以值遇，就像优昙钵花一样。’优昙钵花，没有人已经见过、现在见到或将来见到。而如来，世间所有人都能够见到。不是因为要建立自己的神通，才说如来出世像优昙钵花。大慧（Mahamati）！自己建立自己的神通，超越了世间的期望，那些凡夫俗子无法相信，自觉圣智的境界，没有什么可以比拟，真实的如来，超越了心、意、意识所能见到的表象，无法用比喻来形容。大慧（Mahamati）！然而我说譬如佛像恒河沙，没有过失。 大慧（Mahamati）！譬如恒河沙，一切鱼鳖、输牧（sumuka）、魔罗（makara）、师子（simha，狮子）、象马、人畜践踏。沙子不会想：‘他们恼乱我。’而生起妄想。它的自性清净，没有各种垢污。如来、应供（Arhat）、等正觉（Samyaksambuddha）的自觉圣智恒河，大力神通自在等沙，一切外道、诸魔等一切恼乱，如来不会想而生起妄想。如来寂然无有念想，如来本来的愿望，是以三昧的快乐安乐众生，所以没有恼乱。犹如恒河沙一样没有差别。又因为断除了贪婪和嗔恨。 譬如恒河沙，是地的自性。劫难结束时燃烧一切大地，而大地不会舍弃自己的自性，与火大一同产生。其余愚夫会认为地被烧毁了，而地实际上没有被烧毁，因为火是外因。像这样，大慧（Mahamati）！如来的法身，就像恒河沙一样不会坏灭。大慧（Mahamati）！譬如恒河沙，没有污垢。如来的光明，也同样没有污垢，为了成熟众生，普照一切诸佛大众。大慧（Mahamati）！譬如恒河沙，分别寻求