心意識相品第三
爾時，廣慧菩薩摩訶薩白佛言：「世尊！如世尊說：『於心意識祕密善巧菩薩。』於心意識祕密善巧菩薩者，齊何名為於心意識祕密善巧菩薩？如來齊何施設彼為於心意識祕密善巧菩薩？」說是語已。
At that time, the bodhisattva mahasattva Viśālamati (’Vast Intellect’) said to the Buddha, “World-Honored One! As the World-Honored One has spoken of, ‘bodhisattvas skilled in the secrets of mind, thought, and consciousness.’ Why is a bodhisattva skilled in the secrets of mind, thought, and consciousness called a bodhisattva skilled in the secrets of mind, thought, and consciousness? Why has the Thus Come One given the description of them as bodhisattvas skilled in the secrets of mind (citta), thought (manas), and consciousness (vijñāna)?”
爾時，世尊告廣慧菩薩摩訶薩曰：「善哉，善哉！廣慧！汝今乃能請問如來如是深義；汝今為欲利益安樂無量眾生，哀愍世間、及諸天、人、阿素洛等；為令獲得義利安樂，故發斯問。汝應諦聽，吾當為汝說心意識祕密之義。
Then the World-Honored One told Viśālamati bodhisattva mahasattva, “Excellent, excellent! Viśālamati ! You are now able to ask the Thus Come One about the profound meaning of this. You now generate this question because you desire to benefit and gladden immeasurable sentient beings, with compassion for the world and all the gods, humans, and asuras, in order for them to realize the meaning, to benefit them, and to gladden them. You should listen closely. I will explain for you the meaning of he mysteries of the mind, thought, and consciousness?”
「廣慧當知，於六趣生死彼彼有情，墮彼彼有情眾中，或在卵生、或在胎生、或在濕生、或在化生，身分生起，於中最初一切種子心識成熟、展轉、和合、增長、廣大。依二執受：一者、有色諸根及所依執受；二者、相名分別言說戲論習氣執受。有色界中具二執受，無色界中不具二種。
“Viśālamati, you should know, all those various beings within the six destines of life & death fall into different types of beings. Whether born of an egg, born of a womb, born of moisture, or born by transformation, their bodies separate and arise, within which, from the very beginning, all the seeds of mind-consciousness (citta vijñāna) develop, transforms, comes together, grows and expands depending upon two appropriations: 1. The appropriation of material senses and what they depend on, and 2. the appropriation of the propensity toward differentiating characteristics by names and verbal fabrications. Within the realm of form there are these two appropriations. Within the formless realm there are not these two kinds.”
「廣慧！此識亦名阿陀那識。何以故？由此識於身隨逐執持故。亦名阿賴耶識。何以故？由此識於身攝受、藏隱、同安危義故。亦名為心。何以故？由此識色聲香味觸等積集滋長故。
“Viśālamati! This consciousness is also called ādānavijñāna (’clinging consciousness’). Why? Because this consciousness follows and clings to the body. It is also called ālayavijñāna. Why? because this consciousness embraces the body, is stored within it, jointly at peace and in peril. It is also known as mind (citta). Why? Because this consciousness accumulates and amplifies forms, sounds, scents, flavors, tactile feelings, and so on.”
「廣慧！阿陀那識為依止、為建立故，六識身轉，謂眼識、耳、鼻、舌、身、意識。此中有識：眼及色為緣生眼識，與眼識俱隨行，同時、同境，有分別意識轉。有識：耳、鼻、舌、身，及聲、香、味、觸為緣，生耳、鼻、舌、身識，與耳、鼻、舌、身識俱隨行，同時、同境，有分別意識轉。廣慧！若於爾時一眼識轉，即於此時唯有一分別意識，與眼識同所行轉。若於爾時二、三、四、五諸識身轉，即於此時唯有一分別意識，與五識身同所行轉。
“Viśālamati! With the ādānavijñāna as a basis, as a foundation, the six consciousnesses of the body (r)evolve, which are eye consciousness, ear, nose, tongue, body, and thought consciousness. Within this there is consciousness: with eye and form as a condition there arises eye-consciousness. Along with eye-consciousness there is also, at the same time, with the same objective reference, a differentiating thought consciousness (manasvijñāna) that (r)evolves. There is consciousness: with ear, nose, tongue, body, and sounds, scents, flavors, and tactile feelings as conditions there arises ear, nose, tongue and body consciousness. Along with ear, nose, tongue and body consciousness there is also, at the same time, with the same objective reference, a differentiating thought consciousness (manasvijñāna) that (r)evolves. Viśālamati! If at some point in time a single visual consciousness (r)evolves, then at this time there will only be a single differentiating thought consciousness that (r)evolves along with visual consciousness. If, at some point in time, there are two, three, four, or five bodily consciousnesses (r)evolving, then at this time there will only be a single differentiating thought consciousness that (r)evolves along with these five bodily consciousnesses.”
「廣慧！譬如大瀑水流，若有一浪生緣現前，唯一浪轉；若二、若多浪生緣現前，有多浪轉。然此瀑水自類恒流無斷無盡。又如善淨鏡面，若有一影生緣現前，唯一影起；若二、若多影生緣現前，有多影起。非此鏡面轉變為影，亦無受用滅盡可得。
Viśālamati! Just like a great torrent of flowing water, if the conditions for one wave are present, only one wave will (r)evolve. If the conditions for two or more waves are present, many waves will (r)evolve. Yet this torrent of water, itself, flows constantly, without interruption or cessation. It is also like the surface of a very clean mirror. If the conditions for one image are present, then only one image will appear. If the conditions for two or more images are present, then many images will appear. It is not that the surface of the mirror changes into images, and no end to its function can be found.”
「如是，廣慧！由似瀑流阿陀那識為依止、為建立故，若於爾時有一眼識生緣現前，即於此時一眼識轉；若於爾時乃至有五識身生緣現前，即於此時五識身轉。
Like this, Viśālamati! With the torrential flow of the ādānavijñāna as a basis, as a foundation, if at some point in time there are the conditions for a single visual consciousness to arise, then at this time a single visual consciousness (r)evolves. If, at some point in time there are the conditions for five bodily consciousnesses to arise, then at this time five bodily consciousnesses will (r)evolve.”
「廣慧！如是菩薩雖由法住智為依止、為建立故，於心意識祕密善巧。然諸如來不齊於此，施設彼為於心意識一切祕密善巧菩薩。廣慧！若諸菩薩於內各別：如實不見阿陀那、不見阿陀那識；不見阿賴耶、不見阿賴耶識；不見積集、不見心；不見眼色及眼識；不見耳聲及耳識；不見鼻香及鼻識；不見舌味及舌識；不見身觸及身識；不見意法及意識；是名勝義善巧菩薩；如來施設彼為勝義善巧菩薩。廣慧！齊此名為於心意識一切祕密善巧菩薩；如來齊此施設彼為於心意識一切祕密善巧菩薩。」
Viśālamati! Like this, bodhisattvas, with the wisdom of abiding in the Dharma as a basis, as a foundation, are skilled in the secrets of mind, thought, and consciousness, yet it is not on this account that the Thus Come One describes them as skilled in the secrets of mind, thought, and consciousness. Viśālamati! If all bodhisattvas within themselves truly do not see ādāna, (appropriation), do not see ādānavijñāna, do not see ālaya (storage), do not see ālayavijñāna, do not see accumulation (cita-sthaṃ), do not see mind (citta), do not see the eyes, forms or eye-consciousness, do not see ears, sounds, and ear-consciousness, do not see the nose, scents, and nose-consciousness, do not see the tongue, tastes, or tongue consciousness, do not see the body, tactile feelings, or body-consciousness, do not see thought, thoughts, or thought-consciousness, this is called being a bodhisattva skilled in ultimate meaning and are described by the Thus Come One as bodhisattvas skilled in ultimate meaning. Viśālamati! It is on this account that they are called bodhisattvas skilled in the secrets of mind, thought, and consciousness, and are so described by the Thus Come One.”
爾時，世尊欲重宣此義，而說頌曰：
Then, the World Honored One, to emphasize the meaning of this, said in verse:
阿陀那識甚深細， 一切種子如瀑流， 我於凡愚不開演， 恐彼分別執為我。」
The Ādānavijñāna is profound and subtle, All seeds are like a torrential flow, I do not explain it to the ignorant, Fearing that it be differentiated and clung to as a self.