心意識相品第三
Chapter 3: Mind, Consciousness, and Awareness
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 great bodhisattva Guanghui said to the Buddha, "World-Honored One! As the World-Honored One has spoken of 'the bodhisattva who is skillfully adept in the secret of mind, thought, and consciousness,' what is meant by this? How does the Tathagata define and establish one as such a bodhisattva?" Having spoken these words,
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。
At that time, the World-Honored One said to the great bodhisattva Guanghui (Vast Wisdom): "Excellent, excellent! Guanghui! You now are able to ask the Tathagata about such profound meaning; you now, wishing to benefit and bring peace to countless sentient beings, out of compassion for the world, including gods, humans, and asuras, and to help them attain benefit and happiness, have raised this question. You should listen carefully, for I will now explain to you the secret meaning of mind, intellect, 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。
"Broad wisdom, you should know that among beings in the six realms of birth and death, each falls into their respective realm—whether born from eggs, from a womb, from moisture, or by transformation. As their physical form arises, the initial consciousness containing all seeds matures, evolves, merges, grows, and expands. This relies on two kinds of clinging support: first, clinging to the material sense faculties and their bases; second, clinging to the habitual imprints of discriminative thought, names, concepts, and verbal constructs. In the realm of form, both kinds of clinging are present; in the formless realm, neither is fully present.
「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。
"Guanghui! This consciousness is also called the Adana-consciousness. Why? Because it follows and holds onto the body. It is also called the Alaya-consciousness. Why? Because it embraces, stores, and shares the safety or danger of the body. It is also called the mind. Why? Because it accumulates and nurtures forms, sounds, smells, tastes, and tactile sensations."
「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。
Guanghui! The ālaya-consciousness serves as the foundation and support, and based on it, the six consciousnesses arise—namely, the eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness.
In this context, there is a consciousness that arises from the eye and forms as the eye consciousness based on the condition of visual forms. Along with the eye consciousness, operating simultaneously, in the same field, there is a discriminating mind consciousness that functions.
There is also a consciousness that arises from the ear, nose, tongue, and body, based on the conditions of sounds, smells, tastes, and touches, giving rise to the ear, nose, tongue, and body consciousnesses. Along with these consciousnesses, operating simultaneously, in the same field, there is a discriminating mind consciousness that functions.
Guanghui! At any given moment, if only the eye consciousness is active, then at that very time, there is only a single discriminating mind consciousness operating together with the eye consciousness in the same field. If at that time two, three, four, or five consciousnesses are active, then at that very time, there is only a single discriminating mind consciousness operating together with those five consciousnesses in the same field.
「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。
"Guanghui! Consider a great waterfall. When one wave arises due to conditions, only that one wave turns; when two or many waves arise due to conditions, multiple waves turn. Yet the waterfall itself flows continuously in its own nature, never ceasing, never exhausted.
Again, consider a perfectly clear mirror. When one image appears due to conditions, only that one image arises; when two or many images appear due to conditions, multiple images arise. Yet the mirror surface does not transform into the images, nor can any depletion or exhaustion of its reflective capacity 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。
"Thus, O Vast Wisdom! With the ālayavijñāna, which flows like a torrent, as its support and foundation, when conditions for a single visual consciousness arise at any moment, that single visual consciousness comes into play. When conditions for up to five consciousnesses arise simultaneously, all five consciousnesses operate at that moment."
「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。」
"Guanghui! Although such bodhisattvas, relying on and grounded in the wisdom of the nature of phenomena, are skilled in the secrets of the mind, thought, and consciousness, the Tathagatas do not, based on this alone, declare them to be bodhisattvas skilled in all the secrets of the mind, thought, and consciousness. Guanghui! When a bodhisattva, inwardly and individually, truly sees no ādāna, no ādāna-consciousness; no ālaya, no ālaya-consciousness; no accumulation, no mind; no eye and forms and eye-consciousness; no ear and sounds and ear-consciousness; no nose and smells and nose-consciousness; no tongue and tastes and tongue-consciousness; no body and touches and body-consciousness; no mind and mental objects and mind-consciousness—this is called a bodhisattva skilled in ultimate truth; the Tathagatas declare such a one to be a bodhisattva skilled in ultimate truth. Guanghui! This is what is called a bodhisattva skilled in all the secrets of the mind, thought, and consciousness; the Tathagatas, based on this, declare such a one to be a bodhisattva skilled in all the secrets of the mind, thought, and consciousness."
爾時，世尊欲重宣此義，而說頌曰：
At that time, the World-Honored One, wishing to reiterate this meaning, spoke these verses:
「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 Alaya-consciousness is profound and subtle, All seeds flow like a rushing torrent. I do not reveal it to the ignorant, Fearing they might mistake it for the self."
解深密經卷第一
The Sutra of the Profound Secrets, Volume 1