注大乘入楞伽經 8.141

8.141

言於自心妄所現法生執著時，有心意識八種分別，起此差別相。此八名相，即入五法中名相妄想；了此名相皆是不實，唯妄計性，即入五法中正智如如。此明八識入五法也。施皆不實，唯妄計性；若計實有，二種我名及二我相，即入五法中名相分別。若能覺彼二我不實，即得生法二無我智，即入五法中正智如如。此明二種無我入五法也。非但五法攝餘三門，聲聞、緣覺、菩薩、如來，若因若果，一切諸法悉入其中也。

This means that when grasping arises toward phenomena falsely manifested by one's own mind, there are the eight kinds of discrimination of mind, intellect, and consciousness, giving rise to these differentiated forms. These eight names and forms enter into name, form, and false conceptualization in the five dharmas; realizing that these names and forms are all unreal and merely of parikalpitasvabhāva enters into right knowledge and tathatā in the five dharmas. This explains the eight consciousnesses entering into the five dharmas. Provisionally they are all unreal, merely parikalpitasvabhāva; if one conceptualizes them as real, the two kinds of names of self and forms of self enter into name, form, and discrimination in the five dharmas. If one can awaken to those two selves as unreal, one then attains the knowledge of the two non-selves of persons and phenomena, entering into right knowledge and tathatā in the five dharmas. This explains the two kinds of non-self entering into the five dharmas. Not only do the five dharmas subsume the other three approaches, but whether causes or fruits of śrāvakas, pratyekabuddhas, bodhisattvas, and Tathāgatas, all phenomena are entirely subsumed within them.