Chapter 5
第五章
5.1Then, the bodhisattva Viśālamati asked the Blessed One, “Blessed One, when bodhisattvas who are skilled in the secrets of mind, thought , and cognition are called ‘skilled in the secrets of mind, thought , and cognition,’ what does it mean? When they are designated in this way, what does it refer to?”
5.1那時，菩薩廣慧向薄伽梵提問：「薄伽梵，當說菩薩善巧於心、思、識的祕密時，被稱為『善巧於心、思、識的祕密』，這是什麼意思？當這樣稱呼他們時，指的是什麼？」
The Blessed One answered, “Viśālamati, you are asking this for the benefit and happiness of many beings, out of compassion for the world, and for the welfare, benefit, and happiness of all beings, including gods and humans. Your intention is excellent when questioning the Tathāgata on this specific point. Therefore, listen, Viśālamati. I will explain to you in which way bodhisattvas are skilled in the secrets of mind, thought , and cognition.
薄伽梵答道：「廣慧，你提出這個問題是為了利益和幸福很多有情界，出於對世間的悲心，以及為了所有有情界（包括天神和人類）的福利、利益和幸福。你在這個具體問題上向如來提問的意樂是極其殊勝的。因此，請聽，廣慧。我將為你解釋菩薩們以什麼方式成為心、思、識的祕密的善巧者。」
5.2“Viśālamati, when such and such beings are reborn and manifest in this saṃsāra comprised of six destinies, in any class of beings or state of birth, be it egg-born, womb-born, moisture-born, [F.12.b] or spontaneously generated, there is first a twofold appropriation: the appropriation of the physical sense faculties together with their supports, and the appropriation of mental imprints producing the elaboration of conventional expressions with regard to phenomenal appearances, names, and conceptualizations. In dependence upon this twofold appropriation, the mind containing all the seeds matures, merges [with the embryo], grows, increases, and expands. This twofold appropriation occurs in the realm of form but it does not appear in the realm of the formless.
5.2「廣慧，當各種有情界在這個由六道組成的輪迴中重新投生和現前地出現時，無論在任何類別的有情界或生命狀態中，無論是卵生、胎生、濕生或化生，首先都會發生雙重的阿賴耶識作用：對於物質感官根及其所依所緣的阿賴耶識作用，以及對於心理印記的阿賴耶識作用，這些印記產生了關於現象、名稱和概念化的習俗性表達的詳細闡述。依靠這雙重的阿賴耶識作用，包含所有種子的心成熟了、融合了、生長了、增加了並擴展了。這種雙重的阿賴耶識作用發生在色界中，但不會出現在無色界中。」
5.3“Viśālamati, this cognition is also called ‘appropriating cognition’ because it grasps and appropriates the body. It is also called ‘subliminal cognition,’ because it dwells and lies hidden in this body, sharing a common destiny. It is also called ‘mind,’ because it is accumulated and developed by visual forms, sounds, smells, flavors, tangible objects, and phenomena.
5.3「廣慧，這個識也被稱為『阿賴耶識』，因為它執取和領納身體。它也被稱為『潛在識』，因為它住於並隱藏在這身體中，與身體共同命運。它也被稱為『心』，因為它由色、聲、香、味、觸和現象所積累和發展。」
5.4“Viśālamati, taking this appropriating cognition as support and basis, the six kinds of cognition, that is, visual, auditive, olfactory, gustatory, tactile, and mental cognitions, arise. Among these, a visual cognition arises on the basis of the eye, which is connected with a visual cognition and a visual form. Simultaneously and in conformity with this visual cognition, a mental cognition that conceptualizes the object arises at the same time, having the same object. [Likewise,] Viśālamati, an auditive, olfactory, gustatory, or tactile cognition arises on the basis of a sense faculty connected to a cognition, such as the ear, nose, tongue, or body, and a sound, smell, flavor, or tangible object. Simultaneously and in conformity with this auditive, olfactory, gustatory, or tactile cognition, a mental cognition that conceptualizes the object arises at the same time, having the same object. If only one visual cognition arises at one time, [F.13.a] then only one mental cognition that conceptualizes the object arises simultaneously, having the same object. If two, three, four, or five cognitions arise simultaneously, then also in that case, having the same object as the group of five cognitions, only one mental cognition that conceptualizes this object arises simultaneously.
5.4「廣慧，以這個阿賴耶識為所依和基礎，六種識，即眼識、耳識、鼻識、舌識、身識和意識生起。其中，眼識以眼根為所依而生起，眼根相應於眼識和色。與此眼識同時相應地生起一個對對象進行概念化的意識，同時具有相同的對象。同樣地，廣慧，耳識、鼻識、舌識或身識以相應的根為所依而生起，如耳根、鼻根、舌根或身根，以及聲、香、味或觸。與此耳識、鼻識、舌識或身識同時相應地生起一個對對象進行概念化的意識，同時具有相同的對象。若在某一時刻只有眼識生起，則也只有一個對對象進行概念化的意識同時生起，具有相同的對象。若同時生起兩個、三個、四個或五個識，那麼在此情況下，具有與五識集合相同的對象，也只有一個對此對象進行概念化的意識同時生起。」
5.5“Viśālamati, it is like this: If the conditions for the arising of a single wave in a large stream of water are present, then only one wave arises. If the conditions for the arising of two or many waves are present, then two or many waves arise. However, the river [itself] neither stops as a stream of water nor becomes exhausted. If the conditions for the arising of a single reflection in a perfectly polished mirror are present, then only one reflection arises. If the conditions for the arising of two or many reflections are present, then two or many reflections arise. However, the mirror neither transforms itself into the object corresponding to the reflection nor manifests reflections by being in close contact [with the reflected objects]. Viśālamati, similarly, taking this appropriating cognition as support and basis, as in the examples of the river and the mirror, if the conditions for the arising of one visual cognition are present, then only one visual cognition arises. If the conditions for the simultaneous arising of up to five cognitions are present, then up to five cognitions simultaneously arise.
5.5廣慧，比如這樣：如果大水流中具備了一個波浪生起的條件，就只會生起一個波浪。如果具備了兩個或很多波浪生起的條件，就會生起兩個或很多波浪。然而這條河本身既不會停止成為水流，也不會因此枯竭。如果在完全磨光的鏡子中具備了一個倒影生起的條件，就只會生起一個倒影。如果具備了兩個或很多倒影生起的條件，就會生起兩個或很多倒影。然而鏡子既不會因此轉變成為與倒影相應的對象，也不會因為與被映照的對象密切接觸而現前倒影。廣慧，同樣地，以這個阿賴耶識為支持和基礎，就像河流和鏡子的比喻一樣，如果具備了一個眼識生起的條件，就只會生起一個眼識。如果具備了最多五個識同時生起的條件，就會同時生起最多五個識。
5.6“Viśālamati, taking in this way the knowledge of this doctrine as a support and basis, bodhisattvas are skilled in the secrets of mind, thought , and cognition. Yet, when the Tathāgata designates [F.13.b] the bodhisattvas as skilled in the secrets of mind, thought , and cognition, they are not designated as completely skilled merely on account of this. Viśālamati, I call bodhisattvas ‘skilled in the ultimate’ as soon as they, by themselves and in their own experience, neither perceive the appropriation nor the appropriating cognition but [instead perceive] in accordance with the truth; as soon as they neither perceive the subliminal nor the subliminal cognition; neither the accumulated nor the mind; neither the eye, nor the form, nor the visual cognition; neither the ear, nor the sound, nor the auditive cognition; neither the nose, nor the smell, nor the olfactory cognition; neither the tongue, nor the flavor, nor the gustatory cognition; and neither the body, nor the tangible object, nor the tactile cognition. Viśālamati, I call bodhisattvas ‘skilled in the ultimate’ as soon as they, by themselves and in their own experience, neither perceive thought , nor phenomena, nor mental cognition but instead perceive in accordance with the truth. Viśālamati, the Tathāgata designates as skilled in the secrets of mind, thought , and cognition the bodhisattvas who are skilled in the ultimate. Viśālamati, for this reason, bodhisattvas are skilled in the secrets of mind, thought , and cognition. Also, when the Tathāgata designates them as such, it is for this reason.”
5.6「廣慧，菩薩以這樣的方式以這一教法的認識為所依和基礎，就能善於分別心、思和識的祕密。然而，當如來稱讚菩薩們善於分別心、思和識的祕密時，他們僅僅因為這一點並不被稱為完全善於分別的。廣慧，我稱菩薩為『善於勝義』，當他們自己在自己的經驗中既不感知執取也不感知執取識，而是與真實相應；既不感知微細的心識也不感知微細心識；既不感知積聚也不感知心；既不感知眼也不感知色也不感知視覺識；既不感知耳也不感知聲也不感知聽覺識；既不感知鼻也不感知香也不感知嗅覺識；既不感知舌也不感知味也不感知味覺識；既不感知身體也不感知所觸也不感知觸覺識的時候。廣慧，我稱菩薩為『善於勝義』，當他們自己在自己的經驗中既不感知思也不感知現象也不感知意識，而是與真實相應的時候。廣慧，善於勝義的菩薩就是如來所稱讚的善於分別心、思和識祕密的菩薩。廣慧，為此理由，菩薩們善於分別心、思和識的祕密。同樣地，當如來這樣稱讚他們時，也是為了這個理由。」
5.7Then, at that moment, the Blessed One spoke these verses:
5.7那時，薄伽梵說出了這些偈頌：
This was the chapter of Viśālamati—[F.14.a] the fifth chapter.
（結尾）