解深密經 品三 心意識相品
遠看一道瀑布，像一條掛著不動的白練；近看，沒有一滴水是停的。
我們身心之下，也彷彿端坐著一個始終如一的「我」。這一品，世尊為廣慧菩薩揭出的，卻是另一樁事：在那裡承載生死、收藏一切種子、托起見聞覺知的，不是「我」，而是一道甚深、甚細、晝夜不止的流——「一切種子如瀑流」。
祂有三個名字，個個都不是「我」；也正因太容易被認錯，佛不輕向凡愚開口。
瀑流不斷，卻無一滴可執。且入此品，看看那被你喚作「我」的，究竟是誰。
A waterfall, seen from afar, looks like a still white sash hung against the cliff; seen up close, not a single drop of it is at rest.
Beneath our body-and-mind there seems, likewise, to sit a "self" forever the same. Yet what the World-Honoured One discloses to Bodhisattva Broad Wisdom in this chapter is another matter altogether: that which there bears birth-and-death, stores up all the seeds, and holds up our seeing, hearing, and knowing is not a "self," but a stream — profound, subtle, never ceasing day or night: "all its seeds, like a torrent."
It has three names, and not one of them is a "self"; and just because it is so easily mistaken, the Buddha does not lightly open His mouth about it to the foolish and unlearned.
The torrent is unbroken, yet there is not a drop in it to be grasped. Enter, then, this chapter, and see for yourself who that is whom you have been calling "I."
唐玄奘奉詔譯《解深密經》T16n0676，逐字原文，依底本斷句；逐字校 CBETA。
〔T16 0692a27〕
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。
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。
「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。
「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。
「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。
「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。
「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。
「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。」
爾時，世尊欲重宣此義，而說頌曰：
「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。」
〔T16 0693a〕
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
〔問〕廣慧菩薩請問「心意識祕密善巧」之義
那時，廣慧菩薩摩訶薩對佛說：「世尊！照您所說，有一種『於心意識祕密善巧的菩薩』。所謂『於心意識祕密善巧的菩薩』，要到什麼地步，才稱得上是於心意識祕密善巧的菩薩？如來又是依著什麼，把他施設、安立為於心意識祕密善巧的菩薩呢？」這樣問完。
〔答〕世尊讚許，許為宣說
那時，世尊告訴廣慧菩薩摩訶薩說：「好啊，好啊，廣慧！你如今能向如來請問這樣的深義；你是為了利益、安樂無量眾生，哀愍世間以及諸天、人、阿素洛等，要讓他們得到義利安樂，才發起這個問。你應當仔細聽，我來為你說心意識祕密的義理。
一切種子心識與二執受
「廣慧，你應當知道：在六趣生死當中，種種有情各各墮入種種有情的群類裡，有的是卵生、有的是胎生、有的是濕生、有的是化生，身分一開始生起時，在這當中，最初便有一切種子心識成熟、輾轉、和合、增長、廣大。祂依著兩種執受：第一種，是有色的諸根以及諸根所依的執受；第二種，是相、名、分別、言說、戲論等習氣的執受。在有色界中，這兩種執受都具備；在無色界中，則不具二者成對——沒有色根執受，只餘習氣執受。
此識三名：阿陀那、阿賴耶、心
「廣慧！這個識也叫作阿陀那識。為什麼呢？因為這個識在身中隨逐、執持的緣故。祂也叫作阿賴耶識。為什麼呢？因為這個識對於身有攝受、藏隱、同安危的義理的緣故。祂也叫作心。為什麼呢？因為這個識由色、聲、香、味、觸等積集、滋長的緣故。
阿陀那為依止，六識身得轉
「廣慧！由於阿陀那識作為依止、作為建立的緣故，六識身才得以轉起，就是眼識、耳識、鼻識、舌識、身識、意識。這當中：眼根與色境為緣，生起眼識；與眼識一同隨行、同時、同境，有一個分別意識也跟著轉起。又：耳、鼻、舌、身諸根，與聲、香、味、觸諸境為緣，生起耳、鼻、舌、身識；與耳、鼻、舌、身識一同隨行、同時、同境，有一個分別意識也跟著轉起。廣慧！如果這時只有一個眼識轉起，這時便只有一個分別意識，與眼識緣著同一境界一起轉。如果這時有二、三、四、五個識身一齊轉起，這時也只有一個分別意識，與這五個識身緣著同一境界一起轉。
瀑流喻與鏡面喻
「廣慧！譬如大瀑布的水流：若只有一個浪生起的緣現前，就只有一個浪轉起；若有兩個、許多個浪生起的緣現前，就有許多浪轉起。然而這瀑布的水，同類恒常流動，不斷不盡。又譬如一面潔淨的鏡面：若只有一個影像生起的緣現前，就只有一個影像生起；若有兩個、許多個影像生起的緣現前，就有許多影像生起。並不是這鏡面變成了影像，也找不到這鏡面有什麼受用或滅盡。
「就像這樣，廣慧！由於這似瀑流的阿陀那識作為依止、作為建立的緣故：若這時有一個眼識生起的緣現前，這時便有一個眼識轉起；若這時乃至有五個識身生起的緣現前，這時便有五個識身轉起。
法住智善巧未足，勝義善巧乃名一切祕密善巧
「廣慧！這樣的菩薩，雖然由法住智作為依止、作為建立的緣故，已於心意識祕密善巧；然而諸如來並不到此為止，便把他施設為於心意識一切祕密善巧的菩薩。廣慧！若有菩薩，於內各別地：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；不見眼與色及眼識；不見耳與聲及耳識；不見鼻與香及鼻識；不見舌與味及舌識；不見身與觸及身識；不見意與法及意識——這才叫作勝義善巧的菩薩，如來才把他施設為勝義善巧的菩薩。廣慧！要到這個地步，才叫作於心意識一切祕密善巧的菩薩；如來也要到這個地步，才把他施設為於心意識一切祕密善巧的菩薩。」
重宣瀑流偈
那時，世尊想要重新宣明這個義理，便以偈頌再說：
阿陀那識甚深、甚細，一切種子如同瀑流；我對凡愚不為開演，唯恐他們起分別、執之為我。
〔Question〕 Bodhisattva Broad Wisdom asks the meaning of "skill in the secret of mind, manas, and consciousness"
At that time the bodhisattva-mahāsattva Broad Wisdom said to the Buddha: "World-Honoured One, in accordance with what You have taught, there is such a thing as 'a bodhisattva skilled in the secret of mind, manas, and consciousness.' This so-called 'bodhisattva skilled in the secret of mind, manas, and consciousness' — to what point must one come before one may be called a bodhisattva skilled in the secret of mind, manas, and consciousness? And on what basis does the Tathāgata set him forth and establish him as a bodhisattva skilled in the secret of mind, manas, and consciousness?" Thus he asked.
〔Answer〕 The World-Honoured One commends him and consents to expound
At that time the World-Honoured One said to the bodhisattva-mahāsattva Broad Wisdom: "Good, good, Broad Wisdom! You are now able to ask the Tathāgata so profound a meaning; it is for the benefit and ease of measureless beings, out of compassion for the world and for the devas, humans, asuras, and the rest, that they may gain the benefit and ease of the meaning, that you have raised this question. You should listen closely; I shall expound for you the meaning of the secret of mind, manas, and consciousness.
The all-seeds mind-consciousness and the two appropriations
"Broad Wisdom, you should know this: within the births-and-deaths of the six destinies, the various kinds of sentient beings each fall into one or another class of sentient being — some born from eggs, some from a womb, some from moisture, some by transformation. When the bodily frame first arises, in that very place there is, from the outset, an all-seeds mind-consciousness that matures, develops, joins together, grows, and becomes vast. It rests upon two appropriations: the first is the appropriation of the form-possessing faculties together with their supports; the second is the appropriation of the latent imprints of marks, names, discrimination, verbal expression, and conceptual elaboration. Within the form realm, both appropriations are present; within the formless realm, the pair is not both present — appropriation of the material faculties is absent, and only appropriation of latent imprints remains.
This consciousness has three names: ādāna, ālaya, citta
"Broad Wisdom! This consciousness is also called ādāna consciousness. Why so? Because this consciousness pursues and appropriates within the body. It is also called ālaya consciousness. Why so? Because this consciousness, with respect to the body, takes it in, conceals itself within it, and shares one safety and one peril with it. It is also called citta. Why so? Because this consciousness is accumulated and nourished by forms, sounds, smells, tastes, contacts, and the rest.
With ādāna as their support, the six consciousness-groups arise
"Broad Wisdom! Because the ādāna consciousness serves as their support and serves as their establishment, the six consciousness-groups come to arise — namely, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. Herein: when the eye-faculty together with a form-object serves as the condition, eye-consciousness arises; and running along with that eye-consciousness, at the same time and upon the same object, a discriminating mind-consciousness also arises with it. Again: when the faculties of ear, nose, tongue, and body, together with the objects of sound, smell, taste, and contact, serve as the conditions, the consciousnesses of ear, nose, tongue, and body arise; and running along with those consciousnesses of ear, nose, tongue, and body, at the same time and upon the same object, a discriminating mind-consciousness also arises with them. Broad Wisdom! If at that time only a single eye-consciousness arises, then at that time there is only a single discriminating mind-consciousness, arising together with the eye-consciousness upon one and the same object. If at that time two, three, four, or five consciousness-groups arise together, then at that time too there is only a single discriminating mind-consciousness, arising together with these five consciousness-groups upon one and the same object.
The simile of the torrent and the simile of the mirror
"Broad Wisdom! It is like the waters of a great cascade: if the condition for a single wave to arise is present, then only a single wave arises; if the condition for two waves, or for many waves, to arise is present, then many waves arise. Yet the water of this cascade flows on of its own kind, constant, unbroken, and inexhaustible. And again it is like a clear, clean mirror's face: if the condition for a single image to arise is present, then only a single image arises; if the condition for two images, or for many images, to arise is present, then many images arise. It is not that this mirror's face has turned into the images, nor can any using-up or extinction of this mirror's face be found.
"Just so, Broad Wisdom! Because this torrent-like ādāna consciousness serves as their support and serves as their establishment: if at that time the condition for a single eye-consciousness to arise is present, then at that time a single eye-consciousness arises; if at that time the conditions for even five consciousness-groups to arise are present, then at that time five consciousness-groups arise.
Skill in the knowledge-of-the-abiding-of-things is not yet enough; only skill in the ultimate is named skill in all the secret
"Broad Wisdom! Such a bodhisattva, although by reason of the knowledge-of-the-abiding-of-things serving as his support and establishment he is already skilled in the secret of mind, manas, and consciousness — yet the Tathāgatas do not stop here and set him forth as a bodhisattva skilled in all the secret of mind, manas, and consciousness. Broad Wisdom! If there be a bodhisattva who, inwardly and severally, as it truly is, does not see ādāna and does not see ādāna consciousness; does not see ālaya and does not see ālaya consciousness; does not see accumulation and does not see citta; does not see eye and form and eye-consciousness; does not see ear and sound and ear-consciousness; does not see nose and smell and nose-consciousness; does not see tongue and taste and tongue-consciousness; does not see body and contact and body-consciousness; does not see manas and dharmas and mind-consciousness — this alone is called a bodhisattva skilled in the ultimate, and the Tathāgata then sets him forth as a bodhisattva skilled in the ultimate. Broad Wisdom! Only when one comes to this point is one called a bodhisattva skilled in all the secret of mind, manas, and consciousness; and the Tathāgata too only when one comes to this point sets him forth as a bodhisattva skilled in all the secret of mind, manas, and consciousness."
Proclaiming again the verse of the torrent
At that time the World-Honoured One, wishing to make this meaning fully clear once more, spoke it again in a verse:
The ādāna consciousness, profound and subtle —
all its seeds like a torrent in flood;
I do not expound it to the foolish and the unlearned,
lest they should discriminate and grasp it as a self.
此品何以是第八識的重要經據
這一品，起於廣慧菩薩的一問：佛說「於心意識祕密善巧」的菩薩——可到什麼地步才算善巧？如來又依什麼把他安立為善巧者？問的只是「善巧」二字，世尊答出來的，卻是後世唯識一系所立第八識的重要經據：祂的三個名字、祂執受什麼、祂與前六識怎樣俱轉。後論可按各自明文與這些義項互讀，不作逐句單線派生之說。
圓測判此品繫於全經首段「所觀境」，而於真俗二境中正當「明世俗諦」之位——前一品（勝義諦相品）明真諦，這一品轉而明世俗諦：也就是這承載生死、流轉不斷的識。圓測又判品內為「先問後答」：廣慧先問，世尊後答。下文便隨這一問一答的次第讀去。
第八識何以立三名
世尊先答的，是這個識的名字。可這裡先有一問該過問：一個識，為什麼要安三個名字——是疊床架屋、同一物多取幾個稱呼嗎？
不是。三個名字，各從這個識的一個義立，名異而所指是同一個識。
叫祂阿陀那識，是就「執持」一義說的：這個識在身中隨逐不離、執持色根，令其不失壞——祂所執持的是這一期身與色根。圓測釋「阿陀那，此翻名執持」，正是此義；經疏在這裡沒有另說覺受相續。
叫祂阿賴耶識，是就「攝藏」一義說的：這個識對於身有攝受、藏隱、與身同安危的義理——身安則安、身危則危，祂與所依的身一體相應、住著其中，不是旁觀，是共命。圓測釋「阿賴耶，此翻名藏」，藏有能藏、所藏、執藏三義。
叫祂心，是就「積集」一義說的：這個識由色、聲、香、味、觸等積集、滋長——日積月累，一切熏習都往這裡攢。圓測釋「心」（梵音質多）有集起、積集多義，本經正取「積集滋長」這一義立此名。
所以這不是三個識，而是一個識的三張面孔。執持、攝藏、積集——同一個根本識，隨祂在哪一義上現前，便給祂哪一個名。
一切種子心識：結生相續之本
那麼這個識，是哪一刻起作用的？
世尊指到生命的最初一刻：有情無論卵生、胎生、濕生、化生，身分一開始生起時，最初便有「一切種子心識」成熟、輾轉、和合、增長、廣大。這一句點出第八識的根本身分：祂攝持一切種子，是一切種所依，也是結生相續的根本——生死流轉一期接一期，前不見頭、後不見尾，正靠祂前後不斷地執持種子而成。圓測進一步釋「一切種子」即名言、我執、有支三習氣。
二執受：這根本識，到底攀著什麼
這個識既恒時執持，那祂執持的、所緣的，究竟是什麼？世尊說有兩分。
一分，是「有色諸根及所依」——即有色根身；此識執受而維繫其相續。
另一分，是「相、名、分別、言說、戲論」的習氣——就是由言說分別熏成的名言習氣。人一輩子的思量、命名、議論，落下的種子，也都歸這個識收著。
一邊是身、一邊是熏習；一邊是現前的根身、一邊是過去落下的習氣——這兩分，正是第八識所執受、所緣之境。在有色界，根身與習氣二執受都具備；到了無色界，沒有色根，便不具二者成對，只餘習氣執受。所以這個識執受什麼，隨界而異——有色界兼執根身與習氣，無色界唯執習氣；所執受的都不是一個「我」。
瀑流與風浪：恒流不斷，浪卻無自
問題到這裡逼出了最要緊的一關。既說這識相續執持、前後不斷，那我們當下分明有的這些見聞覺知——一個眼識起、一個耳識起，起了又滅、時多時少——這些起起伏伏的浪，又是從哪裡來的？一道從不間斷的水流上，怎麼會冒出這許多生生滅滅的浪頭？
世尊答得極實在：阿陀那識為依止、為建立，眼、耳、鼻、舌、身、意六識身才得以轉起。換句話說，浪不是憑空起的，浪是這道流上起的——前六識全依著這根本識而生。
那浪為何時起時不起、時一時多？經給的是「生緣現前」四字：「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。」緣來一個，起一個浪；緣來幾個，起幾個浪。古德把這「緣」說得更可觸摸——窺基以『風擊成浪』釋之：水沒受風的時候，只是一道平流，看著不起一波；風一鼓動，方才湧起浪來。這「能熏之風」未鼓時，此識但念念平流、靜靜地流；風鼓之時，成種便如波浪——一浪因至則一浪生，多浪因至則多浪起。
於是這幅圖就活了：那道恒流的水，是相續執持的阿陀那識；那拂過水面的風，是現前的種種緣；那應風而起、起了又落的浪，正是前六識的見聞覺知。我們對著色起眼識、對著聲起耳識——這裡再細看一層：前五識緣境而起，從不單獨，總有一個分別意識與它同時、同境、一齊隨行。這分別意識只有一個：這時只一個眼識轉，便只一個分別意識與它同緣一境；這時二、三、四、五識一齊轉，仍只一個分別意識，與這幾個識同緣而轉。所以前五識隨緣現起、多寡不定（一處生緣現前便起一浪，多處生緣現前便起多浪），而與之俱行的分別意識則恆是一個。
可全篇的眼，在瀑流喻的後半句：「然此瀑水自類恒流無斷無盡。」——浪儘管起起滅滅，水卻同類恒流、不斷不盡。這正是這一識最堪玩味的相：祂相續不斷，卻又無一處可執。凡愚要找一個「我」，找的是一個常住停著的東西；可瀑流偏偏指給你看一樣東西——祂從不間斷，卻也從不停住，找遍整條河也找不出一塊不流動的水來。恒流，所以不斷滅；無住，所以不是我。一道瀑布，把『相續而無我』這六個字，當著眼前流給你看。
鏡面喻：現影而不隨影轉、不因影耗盡
緊接瀑流，世尊再說一喻。瀑流已顯『恒流而浪隨緣』，那這根本識生起前識的時候，祂自己變不變、損不損？
譬如一面潔淨的鏡面，一個影像生起的緣現前，便只一個影像起；許多影像生起的緣現前，便有許多影像起。然而並不是這鏡面變成了影像，也找不到這鏡面有什麼受用或滅盡。這喻顯的是：第八識為諸識所依而能生諸識，鏡面不隨所現影像轉成彼影，也不因影像現起而受用滅盡；根本識之流仍念念轉變，喻只顯祂不轉成前識、不因前識生起而耗竭。
兩喻於是相補成一對：瀑流喻顯祂『相續不斷而浪隨緣起』，鏡面喻顯祂『現影而不隨影轉、不因影耗盡』。一個說祂流而不斷，一個說祂現影而不轉成影——把這根本識『恒而非常、轉而不斷』的相，說得分明。
法住智善巧與勝義善巧之別
說到這裡，廣慧最初那一問正好可以回頭收了：通達了上來這一切——三名、一切種、二執受、瀑流俱轉——算不算「於心意識祕密善巧」？
算，卻還不究竟。世尊立出一個高低之別。菩薩若由「法住智」為依止，通達了上來所說心意識的祕密，固然已是「於心意識祕密善巧」。然而諸如來並不就此把他許為「於心意識一切祕密善巧」的菩薩——法住智的善巧，還差一著。
差在哪？差在還「見」。真正的究竟是「勝義善巧」：菩薩於內各別地、如實地，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，乃至不見眼色及眼識、不見耳聲及耳識，以至不見意法及意識。要到這『一概不見』的地步，如來才施設他為勝義善巧的菩薩，也才施設他為於心意識一切祕密善巧的菩薩。前者（法住智）善巧的是『識如何安立、如何俱轉』之相，後者（勝義智）則於這一切識相一概不可得——知其安立是善巧，不執其安立、於中一無所見，才是究竟的善巧。
甚深細，不為凡愚開演
末了世尊以偈重明。可這偈先藏著一問：既然這一識是這一品從頭講到尾的命脈，又是後世第八識論說的重要經據，世尊為何又說「不為開演」？
『阿陀那識甚深、甚細，一切種子如同瀑流；我對凡愚不為開演，恐他們起分別，執之為我。』——答案就在末一句。這一識既是生死所依、一切種子所託，其相續恒轉之相又極微細難見，凡愚一聞，極易把這「相續執持」的瀑流，誤認作一個常住的「我」：恰恰沒看見「自類恒流」那一半（恒而非常），只抓住『執持不斷』這一半，便當祂是我。故世尊慎言之、不輕為開演——正見其甚深，亦見立此識者用心之密。
這裡還有一筆堪留意：玄奘所傳此偈，只把「瀑流」一喻收進偈中（瀑流、鏡面二喻俱在長行，唯瀑流入偈）。本品「一切種子如瀑流」可與《三十頌》「恒轉如瀑流」直接對讀；共有的瀑流喻明確，而《三十頌》並未重複本品三名全式。
承衍與互讀
本品所立第八識義，可與後世唯識論典分項互讀，而其中流傳最廣的線索之一，正是「一切種子如瀑流」。《攝大乘論》〈所知依分〉明書《解深密經》名並具名直引本品阿陀那／瀑流段〔T31n1594 0133b25–28〕；該分其餘阿賴耶識與三藏義則可與本品攝藏義作主題互讀。《三十頌》開篇明列阿賴耶、異熟、一切種與「恒轉如瀑流」，可與本品賴耶、一切種與瀑流線索互讀，但未重列阿陀那、阿賴耶、心三名。《成唯識論》卷二至四說第八識阿賴耶、異熟、一切種三位，以及種子、執受與諸識俱轉，可與本品相應段落互讀；《百法》心法表列八識，也可與本品第八識義互讀，但本品自身不立百法分類。各項只按其證據級與明文範圍比較。
Why this chapter matters for the Consciousness-Only scriptures
This chapter rises from a single question of the bodhisattva Broad Wisdom: the bodhisattva the Buddha calls "skilled in the secret of mind, manas, and consciousness" — to what point must one reach before that counts as skilled? And on what basis does the Tathāgata set him forth as one who is skilled? The question asks no more than those two words, "skilled"; but what the World-Honoured One answers out is important scriptural material for the eighth consciousness: its three names, what it appropriates, and how it turns together with the prior six consciousnesses. Later treatises can be compared at their own explicit passages on ālaya, all-seeds, appropriation, and the torrent simile; no line-by-line single chain of dependence is asserted.
Woncheuk assigns this chapter to the first stretch of the whole sūtra, "the object to be contemplated," and within the two objects, true and conventional, it stands precisely at the position of "setting forth the conventional truth" — the preceding chapter (the chapter “The Mark of Ultimate Truth”) set forth the true truth, and this chapter turns instead to set forth the conventional truth: that is to say, the very consciousness that bears birth-and-death and flows on unbroken. Woncheuk further divides the chapter within into "first the question, then the answer": Broad Wisdom asks first, the World-Honoured One answers after. The reading below follows just this order of one question and one answer.
Why the eighth consciousness is given three names
What the World-Honoured One answers first is the name of this consciousness. But here one question should first be put: a single consciousness — why establish three names for it? Is this to pile a bed upon a bed, taking a few extra titles for one and the same thing?
It is not. The three names are each established from one meaning of this consciousness; the names differ, but what they point to is one and the same consciousness.
To call it the ādāna consciousness is to speak from the one meaning of "appropriating-and-maintaining": this consciousness pursues the body without parting from it and appropriates the form-faculties so that they are not lost or spoiled — what it maintains here is this lifetime's body and form-faculties. Woncheuk glosses "ādāna, here translated as 'appropriating-and-maintaining,'" which is exactly this meaning; neither the sūtra nor this gloss adds a claim here about continuity of sensation.
To call it the ālaya consciousness is to speak from the one meaning of "taking-in-and-storing": this consciousness, with respect to the body, takes it in, conceals itself within it, and shares with the body one safety and one peril — when the body is at ease it is at ease, when the body is in peril it is in peril; it corresponds with the body it rests upon as one substance and dwells abiding within it, not as an onlooker but sharing one fate. Woncheuk glosses "ālaya, here translated as 'storehouse,'" and "storehouse" carries the threefold meaning of that-which-can-store, that-which-is-stored, and that-which-is-grasped-and-stored.
To call it citta is to speak from the one meaning of "accumulation": this consciousness is accumulated and nourished by forms, sounds, smells, tastes, contacts, and the rest — day by day it piles up, and all the perfumings gather here. Woncheuk glosses "citta" (Sanskrit citta) as carrying the manifold senses of "gathering-and-arising" and "accumulation"; this sūtra establishes the name precisely upon the one meaning of "accumulating and nourishing."
So these are not three consciousnesses, but three faces of one consciousness. Appropriating-and-maintaining, taking-in-and-storing, accumulating — one and the same root consciousness; under whichever meaning it comes to the fore, it is given that name.
The all-seeds mind-consciousness: the root of the linking-and-continuance of rebirth
So from what moment does this consciousness begin to work?
The World-Honoured One points to the very first moment of a life: a being, whether born from eggs, from a womb, from moisture, or by transformation, at the very outset when the bodily frame first arises, has from the very first an "all-seeds mind-consciousness" that matures, develops, joins together, grows, and becomes vast. This one line points to the root identity of the eighth consciousness: it takes in and maintains all seeds, is the support of all seeds, and is the root of the linking-and-continuance of rebirth — birth-and-death flows on, one span after another, no head to be seen ahead and no tail behind, precisely because it appropriates the seeds unbroken before and after. Woncheuk further glosses "all seeds" as the three latent imprints: those of names, of self-grasping, and of the limbs of existence.
The two appropriations: what, after all, does this root consciousness clutch?
Since this consciousness appropriates and maintains at every moment, what it maintains, what it takes as its object, is, after all, what? The World-Honoured One says there are two portions.
One portion is "the form-possessing faculties together with their supports"—the material faculty-body, appropriated and maintained in continuity by this consciousness.
The other portion is the latent imprints of "marks, names, discrimination, verbal expression, and conceptual elaboration" — that is, the name-and-word latent imprints perfumed into being by verbal discrimination. The reckoning, the naming, and the discussing of a person's whole life — the seeds these let fall are likewise gathered and held by this consciousness.
The one side the body, the other side the latent imprints; the one side the present body of faculties, the other side the latent imprints let fall in the past — these two portions are precisely the object that the eighth consciousness appropriates and takes as its support. Within the form realm, both appropriations — body-faculties and latent imprints — are present; in the formless realm, where there are no form-faculties, the pair is not both present and only latent-imprint appropriation remains. Thus what this consciousness appropriates differs according to realm: in the form realm it appropriates both the faculty-body and latent imprints; in the formless realm, latent imprints alone. Neither is a "self."
The torrent and the wind-stirred waves: a constant flow unbroken, yet the waves with no self of their own
Here the question forces out the most essential pass. Since this consciousness is said to maintain in continuity, unbroken before and after, then these acts of seeing-hearing-feeling-knowing that we plainly have right now — one eye-consciousness arises, one ear-consciousness arises, arising and then ceasing, now many now few — these waves that rise and fall, where do they come from? On a stream of water that is never once interrupted, how should so many wave-crests come welling up, arising and ceasing?
The World-Honoured One answers most concretely: with the ādāna consciousness as their support, as their establishment, the six consciousness-groups of eye, ear, nose, tongue, body, and manas are able to turn and arise. In other words, the waves do not rise out of nowhere; the waves rise upon this stream — the prior six consciousnesses all arise in dependence on this root consciousness.
So why do the waves rise at one time and not at another, now one and now many? What the sūtra gives is those four words, "the condition for arising being present": "If the condition for a single wave to arise is present, only a single wave turns; if the condition for two waves, or for many waves, to arise is present, then many waves turn." Let one condition come, and one wave arises; let several conditions come, and several waves arise. The ancient masters made this "condition" more tangible still — Kuiji glosses it as "wind striking and forming waves": when the water has not met the wind, it is but one level flow, and to the eye not a single ripple rises; only when the wind stirs it do the waves then well up. While this "perfuming wind" has not yet stirred, this consciousness is but a level flow thought-moment by thought-moment, flowing on in quiet; when the wind stirs, the forming of seeds is then like waves — when the cause for one wave arrives, one wave is born; when the causes for many waves arrive, many waves rise.
And so this picture comes alive: that constantly-flowing water is the ādāna consciousness that maintains in continuity; that wind brushing across the water's surface is the manifold conditions present before us; those waves that rise to the wind and, having risen, fall again, are precisely the seeing-hearing-feeling-knowing of the prior six consciousnesses. We meet form and an eye-consciousness arises, we meet sound and an ear-consciousness arises — and here, looking one layer finer: the prior five consciousnesses arise upon their objects, never alone, but always with a discriminating mind-consciousness running along with each, at the same time, upon the same object. This discriminating mind-consciousness is but one: when at this time only one eye-consciousness turns, then only one discriminating mind-consciousness arises with it, sharing one and the same object; when at this time two, three, four, or five consciousnesses turn together, there is still only one discriminating mind-consciousness, arising together with these several consciousnesses upon the same object. So the prior five consciousnesses appear according to conditions, more or fewer and never fixed (where the condition for arising is present in one place one wave rises, where present in many places many waves rise), while the discriminating mind-consciousness running along with them is ever one.
But the eye of the whole passage lies in the latter line of the torrent simile: "Yet the water of this cascade flows on of its own kind, constant, unbroken, and inexhaustible." — for all that the waves rise and cease, the water flows on of one kind, constant, unbroken and inexhaustible. This is precisely the most savourable characteristic of this consciousness: it is continuous and unbroken, yet there is no single place in it that can be grasped. The foolish want to find a "self," and what they seek is a thing that abides permanently, standing still; but the torrent points you to a thing of just this kind — it is never once interrupted, yet never once stands still, and search the whole river over, you will not find one block of water that does not flow. Constant flow, so it is not annihilated; no abiding, so it is no self. A single waterfall flows the six words "continuous and yet without self" right before your eyes.
The simile of the mirror: images appear, yet the mirror neither turns into them nor is exhausted by them
Hard upon the torrent, the World-Honoured One speaks one more simile. The torrent has already shown "constant flow, with the waves following the conditions"; so when this root consciousness gives rise to the prior consciousnesses, does it itself change or not, take harm or not?
It is like a clear, clean mirror's face: when the condition for one image to arise is present, only one image arises; when the conditions for many images to arise are present, many images arise. Yet it is not that this mirror's face has turned into the images, nor can any using-up or extinction of this mirror's face be found. What this simile shows is: the eighth consciousness, as the support for all consciousnesses, can give rise to all consciousnesses, yet the mirror-face does not turn into the images and is not used up or exhausted by their appearing. The stream of the root consciousness still changes moment by moment; the simile shows only that it does not turn into the prior consciousnesses or become exhausted when they arise.
The two similes thus complete each other into a pair: the torrent simile shows its "unbroken continuance with the waves arising according to conditions," the mirror simile shows images appearing without the mirror turning into them or being exhausted by them. The one says it flows yet is unbroken, the other says it manifests images without becoming those images — setting forth plainly the characteristic of this root consciousness as "constant yet not permanent, turning yet unbroken."
The difference between skill in the knowledge-of-the-abiding-of-things and skill in the ultimate
Having reached this point, Broad Wisdom's first question can be drawn back up and gathered: to have penetrated all of the foregoing — the three names, the all-seeds, the two appropriations, the turning-together of the torrent — does that count as "skill in the secret of mind, manas, and consciousness"?
It does, yet it is not the ultimate. The World-Honoured One sets out a difference of higher and lower. If a bodhisattva, by reason of the "knowledge-of-the-abiding-of-things" serving as his support, has penetrated the secret of mind, manas, and consciousness as set forth above, he is indeed already "skilled in the secret of mind, manas, and consciousness." Yet the Tathāgatas do not on that account grant him to be a bodhisattva skilled in "all the secret of mind, manas, and consciousness" — the skill of the knowledge-of-the-abiding-of-things still falls one step short.
Short where? Short in that there is still "seeing." The true ultimate is "skill in the ultimate": the bodhisattva who, inwardly and severally, as it truly is, does not see ādāna and does not see ādāna consciousness, does not see ālaya and does not see ālaya consciousness, does not see accumulation and does not see citta, and so on to not seeing eye and form and eye-consciousness, not seeing ear and sound and ear-consciousness, and on to not seeing manas and dharmas and mind-consciousness. Only when one comes to this point of "seeing none of it whatsoever" does the Tathāgata set him forth as a bodhisattva skilled in the ultimate, and set him forth too as a bodhisattva skilled in all the secret of mind, manas, and consciousness. The former (the knowledge-of-the-abiding-of-things) is skilled in the characteristic of "how consciousness is established and how it turns together"; the latter (the ultimate-knowledge) finds all these consciousness-characteristics, every one, altogether unobtainable — to know how they are established is skill; not to grasp at their establishment, and to see nothing whatever within it, is the ultimate skill.
Profound and subtle, not to be expounded to the foolish and unlearned
At the last the World-Honoured One makes the meaning clear once more in a verse. But this verse first hides a question within it: since this consciousness is the very lifeline this chapter has taught from beginning to end, and important scriptural material for later accounts of the eighth consciousness, why does the World-Honoured One then say "I do not expound it"?
"The ādāna consciousness is profound and subtle; all its seeds are like a torrent in flood; I do not expound it to the foolish and the unlearned, lest they should discriminate and grasp it as a self." — the answer lies in that last line. This one consciousness, being the support of birth-and-death and that on which all seeds are lodged, with the characteristic of its unbroken ever-flowing continuance moreover so very subtle and hard to see, is such that the foolish and unlearned, hearing of it once, all too easily mistake this torrent of "continuous appropriation" for a permanently-abiding "self": just failing to see that half, "flowing on of its own kind" (constant yet not permanent), and seizing only this half, "maintaining unbroken," they take it for a self. So the World-Honoured One speaks of it with care and does not lightly expound it — which itself shows how very profound it is, and shows too the close care of him who established this consciousness.
Here one more stroke deserves notice: the verse as Xuanzang transmits it takes only the "torrent" simile up into the verse (the torrent and the mirror, both similes, stand in the prose; only the torrent enters the verse). The line "all its seeds like a torrent" can be read directly alongside the Thirty Verses' "ever-turning like a torrent"; the shared image is exact, while the Thirty Verses does not repeat this chapter's full three-name formulation.
What the later tradition carries on
This chapter's eighth-consciousness teaching may be compared item by item with later treatises, and one of its most widely shared images is “all its seeds like a torrent.” The Mahāyāna-saṃgraha's Support of the Knowable explicitly names the Saṃdhinirmocana-sūtra and directly quotes this chapter's ādāna/torrent passage 〔T31n1594 0133b25–28〕; its other ālaya and threefold-storehouse discussions are thematic comparisons. The Thirty Verses opens with ālaya, maturation, all-seeds, and “ever-turning like a torrent,” but does not relist ādāna, ālaya, and citta as three names. The Cheng Weishi Lun scrolls 2–4 treat ālaya, maturation, all-seeds, seeds, appropriation, and the consciousnesses turning together; the Hundred Dharmas lists ālaya among the eight mind-dharmas. Each comparison is limited to its evidence grade and explicit passage.
考據Apparatus
本品立阿陀那／阿賴耶／心三名、一切種子心識、二執受、六識依轉、瀑流喻，是後世第八識論說的重要經據；後論只按明列段落作主題互讀。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 玄奘 T676 八品 | 第三 心意識相品（卷一尾；〔T16 0692a27〕起，〔T16 0692c23〕瀑流偈訖，卷二前） |
| 圓測科文（X21n0369·主錨） | 聖教正說分 → 所觀境 → 真俗境 → 第二「明世俗諦」〔X0203c08〕；品內先問後答，未再科分（單層） |
| 流支 T675 十一品 | 第六 聖者廣慧菩薩問品（圓測列名） |
| 真諦《佛說解節經》T677 | 不涵蓋（圓測稱其四品「開勝義諦」〔X0179b04–05〕；此經完整對應 T676 品2，分為四品，只就整部《解深密經》而言屬部分譯本，無心意識品） |
| 攝決擇分 T1579 | 卷七十六 攝決擇分中菩薩地之五（〔T30 0718a07–08〕「如解深密經中，廣慧菩薩…」品塊起） |
圓測判全經正說分「七品攝為三段」，心意識相品繫於首段「所觀境」：
「自下第二聖教正說分。於此分中有其七品攝為三段：初有四品明所觀境〔勝義諦相品、心意識相品、一切法相品、無自性相品〕，次有二品辨能觀行〔分別瑜伽品、地波羅蜜多品〕，後有一品顯所得果〔如來成所住事品〕。」〔X21n0369·X0203b19–23〕
〔題名異文：此科判行作「如來成所住事品」；T676 與本疏品題作「如來成所作事品」，兩形並錄。〕
復就「所觀境」分真俗，心意識相品正當「世俗諦」之位：
「就所觀境復分為二：初有二品明真俗境〔勝義諦相品明其真諦、心意識相品明世俗諦〕，後二品明有無性境〔謂初品明三性境，後品明三無性境〕。」〔X21n0369·X0203c07–09〕
品內圓測判為「先問後答」，問主廣慧，未更科段：
「自下第二、辨世俗諦，於中有二：初、長行廣釋；後、以頌略說。前中有二：先問、後答。」〔X21n0369·X0239b19–20〕
長行內圓測再判二分（眾名差別／諸識俱轉），眾名差別下復四：
「就釋文中，文別有二：初明心、意、識秘密之義；後廣慧！如是下，辨秘密善巧，答前兩問。前中有二：初明第八眾名差別；後廣慧！阿陀那識下，明諸識俱轉差別。前中有四：一、釋種子識；二、辨阿陀那；三、明阿賴耶；四、顯心名。」〔X21n0369·X0242b06–10〕
二、異譯·論中明引／同譯者平行對勘
本品要句之漢譯校本：玄奘 T676（底本）· 流支 T675（全本主對校）· 攝決擇分 T1579（論中明引／同譯者平行·《瑜伽師地論》署彌勒菩薩說、玄奘譯）。真諦《佛說解節經》T677、求那 T678／T679 不涵蓋本品，從闕（真諦《佛說解節經》完整對應 T676 品2，分為四品；只就整部《解深密經》而言屬部分譯本；求那二本當解深密最後二品〔品7·品8〕）。
句一 三名定義（阿陀那／阿賴耶／心）
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 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。 | T16n0676 0692b14–18 |
| 流支 T675 | 彼識名阿陀那識。何以故？以彼阿陀那識取此身相應身故。廣慧！亦名阿梨耶識。何以故？以彼身中住著故、一體相應故。廣慧！亦名為心。何以故？以彼心為色、聲、香、味、觸、法增長故。 | T16n0675 0669a22–26 |
| 攝決擇分 T1579 | 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。 | T30n1579 0718a23–27 |
異文所繫：（甲）「阿賴耶」玄奘、攝決擇分作「阿賴耶」，流支作「阿梨耶」（同名異音寫）。（乙）阿陀那義，玄奘／攝決擇分作「隨逐執持」，流支作「取此身相應身」；阿賴耶義，玄奘／攝決擇分作「攝受、藏隱、同安危」，流支作「住著故、一體相應」（流支偏「相應」「住著」，玄奘偏「攝受藏隱同安危」，圓測釋阿賴耶即引深密「於彼身中住者故，一體相應故」會通，見目四）。（丙）心義積集所緣，玄奘「色聲香味觸等」五，流支作「色、聲、香、味、觸、法」六。
句二 一切種子心識·二執受
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 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。 | T16n0676 0692b11–14 |
| 流支 T675 | 初有一切種子心生…分別相言語戲論熏集而取。廣慧！色界中依二種取生，無色界中非二種取生。 | T16n0675 0669a18–22 |
| 攝決擇分 T1579 | 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。 | T30n1579 0718a19–23 |
異文所繫：玄奘／攝決擇分作「依二執受」，流支作「依二種取」（執受／取為異譯，圓測釋阿陀那即云「此當二論所說執受」，見目四；古德音寫無徵，不據現代還原補梵）。
句三 瀑流偈
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 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。 | T16n0676 0692c22–23 |
| 攝決擇分 T1579 | 阿陀那識甚深細，一切種子如暴流。我於凡愚不開演，恐彼分別執為我。 | T30n1579 0718c02–03 |
| 《瑜伽師地論》卷五十一 T1579（未署經名，前置框句只作如世尊言） | 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。 | T30n1579 0579a15–16 |
| 流支 T675 | 諸種阿陀那，能生於諸法，我說水、鏡喻，不為愚人說。 | T16n0675 0669b26–27 |
異文所繫：（甲）「如瀑流」玄奘 T676 作「瀑」，《瑜伽師地論》〈攝決擇分〉T1579（彌勒菩薩說、玄奘譯）作「暴」（瀑／暴，同字異形之異文；窺基《義林章》引此偈亦作「一切種子如暴流」〔T45n1861 0278c19–20〕，與攝決擇分系合）。（乙）流支 T675 偈詞全異：四言四句（「諸種阿陀那，能生於諸法，我說水、鏡喻，不為愚人說」），舉「水、鏡」二喻入偈，玄奘系五字四句則舉「瀑流」一喻入偈、二喻入長行。（丙）《瑜伽師地論》卷五十一另引同偈，前置框句只作如世尊言，未署經名；其底本作 瀑 而非卷七十六的 暴。此為獨立的未署名平行，不與卷七十六明引《解深密經》的品三段混同。
三、唯識義之經據（眼）
本品明說第八識三名、二執受與諸識俱轉；後論只按下列明確段落互讀。
（一）第八識三名（執持·攝藏·積集）——〔T16n0676 0692b14–18〕本經以三名顯第八識三義：
- 阿陀那識：「由此識於身隨逐執持故」（執持義）。
- 阿賴耶識：「由此識於身攝受、藏隱、同安危義故」（攝藏義）。
- 心：「由此識色聲香味觸等積集滋長故」（積集義）。
- → 攝大乘論〈所知依分〉具名直引《解深密經》阿陀那／瀑流段〔T31n1594 0133b25–28〕；其餘阿賴耶識與三藏義作主題互讀 · 成唯識論卷二–四第八識（阿賴耶·異熟·一切種三位）· 三十頌 第一至四頌「初阿賴耶識，異熟一切種」· 百法〈心法〉第八識。
（二）一切種子心識——〔T16n0676 0692b11–12〕「於中最初一切種子心識成熟、展轉、和合、增長、廣大」：第八識為一切種所依、結生相續之本。圓測釋為「一切種子即三習氣」，引成唯識『名言／我執／有支』三習氣〔X0242b10–14〕。→ 成唯識論卷二種子六義 · 三十頌「異熟一切種」。
（三）二執受——〔T16n0676 0692b12–14〕「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」：第八識所執受境之二分（根身／名言習氣）。→ 成唯識論卷二第八識「執受處了」之所緣（有根身·種子·器界）。
（四）阿陀那為依止·六識俱轉——〔T16n0676 0692b18–28〕「阿陀那識為依止、為建立故，六識身轉」、「若於爾時一眼識轉，即於此時唯有一分別意識…若於爾時二、三、四、五諸識身轉…與五識身同所行轉」：第八為根本依，前六依之而起，一分別意識恆與五識俱行。→ 成唯識論卷四–五諸識俱轉·五俱意識 · 三十頌 v.15–16「五識隨緣現…意識常現起」。
四、諸家異釋（古德·標宗）
藏經內現存古德源三家俱涉本品：圓測《解深密經疏》（主·現存專疏主錨）· 遁倫《瑜伽論記》（釋攝決擇分心意識段）· 窺基《大乘法苑義林章》。
圓測《解深密經疏》X21n0369（主）
釋三名梵義（目⑤梵音所繫即出此）：
「釋曰：此即第二釋阿陀那識。梵云阿陀那，此翻名執持。謂由此識隨逐於身，執受色根令不失壞，故說此識名為執持。」〔X0246a19–21〕
「釋曰：此即第三解阿賴耶。梵云阿賴耶，此翻名藏。藏有三義：一者、能藏；二者、所藏；三者、執藏。」〔X0246b05–06〕
「釋曰：此即第四釋其心義。梵音質多，此翻為心。有其多義：一名集起，集諸法種起諸法故…二名積集…今依此經，依第二義故名為心。」〔X0246b24–c06〕
釋本經阿賴耶與諸論三藏義之別（會通本經『住著／一體相應』文）：
「今依此經，不同諸論，謂由此識於有根身能攝受彼為所依止，於彼藏隱與所依身同安危故…故深密云：於彼身中住者故，一體相應故。」〔X0246b16–20〕
遁倫《瑜伽論記》T42n1828（釋攝決擇分瀑流偈）
遁倫釋攝決擇分本偈，列景師、基（窺基）、測（圓測）諸古德讀：
「言阿陀那識甚深細者，景云：地前菩薩等未了名甚深，二乘不達名甚細。基言：舊言第七及八皆名阿陀那者，非也…梵音云訖利瑟吒末那，此云染污意，今云阿陀那者，即第八執持之義。」〔T42n1828 0592b02–07〕
窺基《大乘法苑義林章》T45n1861
窺基引本經瀑流偈為「應頌中有方廣」之證，偈作「暴流」：
「又解深密云。爾時世尊欲重宣此義。而說偈言。阿陀那識甚深細。一切種子如暴流等。」〔T45n1861 0278c18–20〕
論第八識名之通局，明「阿陀那名理通果有」：
「阿陀那名理通果有。」〔T45n1861 0261b11–12〕
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 古德音寫所徵 | 唯識精確義 |
|---|---|---|---|
| 阿陀那（識） | ādāna | 圓測「梵云阿陀那，此翻名執持」〔X0246a19–20〕 | 第八識之執持義：隨逐於身、執受色根令不失壞（圓測引攝論二義·成唯識三義）。窺基／遁倫：「今云阿陀那者，即第八執持之義」〔T42n1828 0592b06–07〕 |
| 阿賴耶（識）／ 阿梨耶（流支） | ālaya | 圓測「梵云阿賴耶，此翻名藏」〔X0246b05〕 | 第八識之藏義，具能藏·所藏·執藏三義（圓測〔X0246b05–06〕） |
| 心 | citta（圓測音「質多」） | 圓測「梵音質多，此翻為心」〔X0246b24〕 | 集起／積集義；本經依「積集滋長」立名（圓測〔X0246b24–c06〕） |
| 一切種子心識 | — | 〔本經 T16n0676 0692b11〕 | 第八識攝持一切種、結生相續之本；圓測「一切種子即三習氣」〔X0242b10–11〕 |
| 執受 | — | 〔本經 T16n0676 0692b12·流支「取」0669a22〕；古德音寫無徵，從闕 | 第八識所執受之二分：有色諸根及所依／相名分別言說戲論習氣 |
| 法住智 | — | 〔本經 T16n0676 0692c09〕 | 菩薩依之而於心意識祕密善巧之智（尚未即勝義善巧） |
| 染污意（第七） | kliṣṭa-manas（遁倫／窺基音「訖利瑟吒末那」） | 遁倫「梵音云訖利瑟吒末那，此云染污意」〔T42n1828 0592b06–07〕 | 第七末那；古德辨其非阿陀那（阿陀那唯第八執持義） |
六、譬喻·修辭
（一）瀑流喻——〔T16n0676 0692b28–c01〕「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」：
- 喻體：大瀑水流（自類恒流無斷無盡）。
- 喻依：阿陀那識（似瀑流·為依止·恒轉不斷）。
- 所顯唯識義：第八識相續不斷而前識（浪）隨緣現起；「似瀑流阿陀那識為依止、為建立故」〔0692c05–06〕。
- 古德喻釋（窺基，遁倫錄）：「水未風擊名曰平流；若遇風濤方成浪起，此識亦，能熏之風未鼓，但只念念平流；若能熏之風鼓時，成種遂如波浪…一浪因至一浪生，多浪因，至多浪起也。」〔T42n1828 0592c06–10〕
（二）善淨鏡面喻——〔T16n0676 0692c01–04〕「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」：
- 喻體：善淨鏡面（生影而鏡面不轉變、無滅盡）。
- 喻依：阿陀那識（生諸識而體不變、不滅）。
- 所顯唯識義：第八識為諸識所依而自體不隨影轉、不因受用而滅盡。
（三）入偈之喻——玄奘系瀑流喻入偈（「一切種子如瀑流」〔0692c22〕）；流支系水、鏡二喻俱入偈（「我說水、鏡喻」〔0669b27〕）。
七、互讀
以下只列與本品第八識義有明確段落或可核主題關係者：
- 攝大乘論〈所知依分〉：明書《解深密經》名並具名直引本品阿陀那／瀑流段〔T31n1594 0133b25–28〕。該分其餘阿賴耶識之建立、三藏義與所知依，可與本品執持、攝藏、積集三義作主題互讀；圓測釋心義另引「或名所知依」會通攝論十殊勝第一〔X0246c08–14〕。單段具名直引不等於三名逐句移載。
- 成唯識論 卷二–四：第八識阿賴耶·異熟·一切種三位、種子六義、執受處了、諸識俱轉，可與本品一切種子心識、二執受、六識俱轉互讀。
- 三十頌 第一至四頌：「初阿賴耶識，異熟一切種…恒轉如瀑流」——阿賴耶、一切種與瀑流線索可與本品對讀；頌中未重列本品阿陀那、阿賴耶、心三名。
- 百法〈心法〉第八識：五位百法的心法表列八識，可與本品第八識義互讀；本品自身不立百法分類或『心法中第八』之位。
互讀為主題指引；只有條目明列之藏經號與行號才作來源主張。
八、校本定位
- 玄奘 T676（底本）：心意識相品〔T16n0676 0692a27〕起—〔0692c23〕瀑流偈訖。三名 0692b14–18 · 二執受 0692b11–14 · 六識俱轉 0692b18–28 · 瀑流喻 0692b28–c01 · 鏡面喻 0692c01–04 · 瀑流偈 0692c22–23。
- 流支 T675（全本主對校）：第六聖者廣慧菩薩問品〔T16n0675 0669a07〕起。三名 0669a22–26 · 偈 0669b26–27。
- 攝決擇分 T1579（論中明引／同譯者平行·《瑜伽師地論》署彌勒菩薩說、玄奘譯）：卷七十六〔T30n1579 0718a07–08〕「如解深密經中，廣慧菩薩…」起—偈 0718c02–03。
- 《瑜伽師地論》卷五十一 T1579（另見·未署經名）：前置框句只作如世尊言，瀑流偈見〔T30n1579 0579a15–16〕；底本作 瀑，是獨立平行，不併入卷七十六的品三明引範圍。
- 圓測 X0369（主·專疏）：心意識相品釋〔X21n0369 0239b05〕起。科判 X0203b19–23·X0203c07–09·X0239b19–20·X0242b06–10 · 三名釋 X0246a19–c06。
- 遁倫 T1828：瀑流偈釋〔T42n1828 0592b02–c10〕。
- 窺基 T1861：瀑流偈引〔T45n1861 0278c18–20〕· 阿陀那名 0261b11–12。
- 真諦《佛說解節經》T677 · 求那 T678／T679：不涵蓋本品，從闕（圓測〔X0179b03–05〕：《佛說解節經》完整對應 T676 品2，分為四品；只就整部《解深密經》而言屬部分譯本；求那二本當解深密最後二品）。
This chapter establishes the three names ādāna / ālaya / citta, the all-seeds mind-consciousness, the two appropriations, the support-and-turning of the six consciousnesses, and the torrent simile. Later works are compared only through the passages explicitly identified below.
I. Doctrinal-structural placement (科判定位)
| Structural system | Position of this chapter |
|---|---|
| Xuanzang T676, eight-chapter scheme | Third, the Chapter on the Marks of Mind, Manas, and Consciousness (心意識相品; end of scroll one; beginning at 〔T16 0692a27〕, ending with the torrent-verse at 〔T16 0692c23〕, before scroll two) |
| Woncheuk's structural outline (X21n0369 · primary anchor) | The Section of the Holy Teaching's Right Exposition → the object to be contemplated → the object as true-and-conventional → the second, "setting forth the conventional truth" (聖教正說分 → 所觀境 → 真俗境 → 第二「明世俗諦」) 〔X0203c08〕; within the chapter, the question precedes the answer, with no further subdivision (single layer) |
| Bodhiruci T675, eleven-chapter scheme | Sixth, the Chapter of the Holy Bodhisattva Broad Wisdom's Questions (第六 聖者廣慧菩薩問品; so listed by Woncheuk) |
| Paramārtha's Foshuo Jiejie jing (佛說解節經) T677 | Not covered (Woncheuk says its four chapters "open out the ultimate truth" 〔X0179b04–05〕; the text is the full counterpart to T676 Chapter 2, divided into four chapters, and partial only relative to the sūtra as a whole; it has no Mind-Manas-Consciousness chapter) |
| Saṃdhinirmocana-section T1579 (攝決擇分) | Scroll 76, the fifth part of the Bodhisattva-stage within the Section that Settles the Meaning (卷七十六 攝決擇分中菩薩地之五; the chapter-block opens at 〔T30 0718a07–08〕 "如解深密經中，廣慧菩薩…") |
Woncheuk judges the whole sūtra's Section of Right Exposition to be "seven chapters gathered into three stretches," with the Chapter on the Marks of Mind, Manas, and Consciousness belonging to the first stretch, "the object to be contemplated":
「自下第二聖教正說分。於此分中有其七品攝為三段：初有四品明所觀境〔勝義諦相品、心意識相品、一切法相品、無自性相品〕，次有二品辨能觀行〔分別瑜伽品、地波羅蜜多品〕，後有一品顯所得果〔如來成所住事品〕。」〔X21n0369·X0203b19–23〕
Title variant: this outline line reads 「如來成所住事品」; T676 and the chapter heading in this commentary read 「如來成所作事品」. Both forms are recorded as transmitted.
[From here, second, the Section of the Holy Teaching's Right Exposition. Within this section there are seven chapters gathered into three stretches: first, four chapters set forth the object to be contemplated 〔the chapter “The Mark of Ultimate Truth”, the chapter “The Marks of Mind, Manas, and Consciousness”, the chapter “The Marks of All Dharmas”, the chapter “The Absence of Intrinsic Nature”〕; next, two chapters distinguish the contemplating practice 〔the chapter “The Yoga of Discernment”, the chapter “The Grounds and the Perfections”〕; last, one chapter displays the fruit attained 〔the chapter “The Tathāgata's Accomplishment of What Is to Be Done”〕.]
Dividing "the object to be contemplated" further into true and conventional, the Chapter on the Marks of Mind, Manas, and Consciousness stands precisely at the position of the "conventional truth":
「就所觀境復分為二：初有二品明真俗境〔勝義諦相品明其真諦、心意識相品明世俗諦〕，後二品明有無性境〔謂初品明三性境，後品明三無性境〕。」〔X21n0369·X0203c07–09〕
[As to the object to be contemplated, it is again divided into two: the first two chapters set forth the object as true-and-conventional 〔the chapter “The Mark of Ultimate Truth” sets forth its true truth; the chapter “The Marks of Mind, Manas, and Consciousness” sets forth the conventional truth〕; the latter two chapters set forth the object as having or lacking nature 〔the first of them sets forth the object as the three natures, the latter the object as the three non-natures〕.]
Within the chapter Woncheuk judges it to be "first the question, then the answer," the questioner being Broad Wisdom, with no further subdivision into sub-passages:
「自下第二、辨世俗諦，於中有二：初、長行廣釋；後、以頌略說。前中有二：先問、後答。」〔X21n0369·X0239b19–20〕
[From here, second, distinguishing the conventional truth, wherein there are two: first, the prose expounds it at length; afterward, a verse states it in brief. Within the former there are two: first the question, then the answer.]
Within the prose Woncheuk makes a further twofold division (the various names' distinctions / the consciousnesses turning together), and under "the various names' distinctions" a further fourfold division:
「就釋文中，文別有二：初明心、意、識秘密之義；後廣慧！如是下，辨秘密善巧，答前兩問。前中有二：初明第八眾名差別；後廣慧！阿陀那識下，明諸識俱轉差別。前中有四：一、釋種子識；二、辨阿陀那；三、明阿賴耶；四、顯心名。」〔X21n0369·X0242b06–10〕
[As to the explanatory text, the text divides in two: first it sets forth the secret meaning of mind, manas, and consciousness; afterward, from "Broad Wisdom! Thus…" onward, it distinguishes skill in the secret, answering the two prior questions. Within the former there are two: first it sets forth the various-names distinctions of the eighth; afterward, from "Broad Wisdom! the ādāna consciousness…" onward, it sets forth the distinctions of the consciousnesses turning together. Within the former there are four: (1) explaining the seed-consciousness; (2) distinguishing ādāna; (3) setting forth ālaya; (4) displaying the name "citta."]
II. Cross-translation and explicit treatise quotation / same-translator parallel (異譯·論中明引／同譯者平行對勘)
The Chinese collation-witnesses for the key sentences of this chapter: Xuanzang T676 (base text) · Bodhiruci T675 (the full-text primary cross-collation) · the Saṃdhinirmocana-section T1579 (explicit treatise quotation / same-translator parallel, the Yogācārabhūmi is attributed to Maitreya and translated by Xuanzang). Paramārtha's Foshuo Jiejie jing (佛說解節經) T677 and Guṇabhadra T678/T679 do not cover this chapter and are left blank (Paramārtha's Foshuo Jiejie jing (佛說解節經) T677 is the full counterpart to T676 Chapter 2, divided into four chapters, and partial only relative to the sūtra as a whole; Guṇabhadra's two texts correspond to the last two chapters of the Saṃdhinirmocana 〔Ch. 7 · Ch. 8〕).
Sentence 1 — Definition of the three names (ādāna / ālaya / citta)
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 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。 | T16n0676 0692b14–18 |
| Bodhiruci T675 | 彼識名阿陀那識。何以故？以彼阿陀那識取此身相應身故。廣慧！亦名阿梨耶識。何以故？以彼身中住著故、一體相應故。廣慧！亦名為心。何以故？以彼心為色、聲、香、味、觸、法增長故。 | T16n0675 0669a22–26 |
| Saṃdhinirmocana-section T1579 | 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。 | T30n1579 0718a23–27 |
English of the base text (Xuanzang T676): "This consciousness is also called ādāna consciousness. Why so? Because this consciousness pursues and appropriates within the body. It is also called ālaya consciousness. Why so? Because this consciousness, with respect to the body, takes it in, conceals itself within it, and shares one safety and one peril with it. It is also called citta. Why so? Because this consciousness is accumulated and nourished by forms, sounds, smells, tastes, contacts, and the rest."
Variant-significance: (a) For "ālaya," Xuanzang and the Saṃdhinirmocana-section write 阿賴耶, Bodhiruci writes 阿梨耶 (the same name, a different transliteration). (b) For the meaning of ādāna, Xuanzang / the Saṃdhinirmocana-section write 隨逐執持 ["pursues and appropriates"], Bodhiruci writes 取此身相應身 ["appropriates this body as the corresponding body"]; for the meaning of ālaya, Xuanzang / the Saṃdhinirmocana-section write 攝受、藏隱、同安危 ["takes in, conceals itself within, shares one safety and peril"], Bodhiruci writes 住著故、一體相應 ["dwells abiding within it, corresponds as one substance"] (Bodhiruci leans toward "correspondence" and "abiding-dwelling," Xuanzang toward "taking-in, concealing, sharing safety and peril"; Woncheuk, glossing ālaya, reconciles the two by citing the Saṃdhinirmocana's 「於彼身中住者故，一體相應故」 — see Heading IV). (c) For the object accumulated under the meaning of citta, Xuanzang has the five "色聲香味觸等" [forms, sounds, smells, tastes, contacts, and the rest], Bodhiruci has the six "色、聲、香、味、觸、法" [forms, sounds, smells, tastes, contacts, dharmas].
Sentence 2 — The all-seeds mind-consciousness · the two appropriations
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 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。 | T16n0676 0692b11–14 |
| Bodhiruci T675 | 初有一切種子心生…分別相言語戲論熏集而取。廣慧！色界中依二種取生，無色界中非二種取生。 | T16n0675 0669a18–22 |
| Saṃdhinirmocana-section T1579 | 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。 | T30n1579 0718a19–23 |
English of the base text (Xuanzang T676): "Within this, from the outset, an all-seeds mind-consciousness matures, develops, joins together, grows, and becomes vast. It rests upon two appropriations: the first is the appropriation of the form-possessing faculties together with their supports; the second is the appropriation of the latent imprints of marks, names, discrimination, verbal expression, and conceptual elaboration. Within the form realm, both appropriations are present; within the formless realm, the pair is not both present — Woncheuk clarifies that only latent-imprint appropriation remains."
Variant-significance: Xuanzang / the Saṃdhinirmocana-section write 依二執受 ["rests upon two appropriations"], Bodhiruci writes 依二種取 ["rests upon two graspings"] (執受 / 取 are alternate renderings; Woncheuk, glossing ādāna, says precisely 「此當二論所說執受」 ["this matches the 'appropriation' spoken of in the two treatises"] — see Heading IV; no ancient transliteration of 執受／取 is attested, so no modern Sanskrit reconstruction is supplied).
Sentence 3 — The torrent-verse
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 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。 | T16n0676 0692c22–23 |
| Saṃdhinirmocana-section T1579 | 阿陀那識甚深細，一切種子如暴流。我於凡愚不開演，恐彼分別執為我。 | T30n1579 0718c02–03 |
| Yogācārabhūmi T1579, scroll 51 (unnamed quotation, introduced only by 如世尊言) | 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。 | T30n1579 0579a15–16 |
| Bodhiruci T675 | 諸種阿陀那，能生於諸法，我說水、鏡喻，不為愚人說。 | T16n0675 0669b26–27 |
English of the base text (Xuanzang T676): "The ādāna consciousness, profound and subtle — all its seeds like a torrent in flood; I do not expound it to the foolish and the unlearned, lest they should discriminate and grasp it as a self." (Bodhiruci's wholly different verse: "The ādāna of all seeds is able to give rise to all dharmas; I speak the similes of water and mirror, but do not expound it for the foolish.")
Variant-significance: (a) For "like a torrent," Xuanzang T676 writes 瀑 [torrent/cascade], while the Saṃdhinirmocana-section T1579—an explicit quotation of the sūtra in the Yogācārabhūmi, attributed to Maitreya and translated by Xuanzang—writes 暴 [flood-current] (瀑 / 暴, a variant of the same word in different graphic form; Kuiji's Forest of Categories of the Mahāyāna Dharma-Garden [義林章] also cites this verse as 「一切種子如暴流」 〔T45n1861 0278c19–20〕, agreeing with the Saṃdhinirmocana-section line). (b) Bodhiruci T675's verse-wording is wholly different: four words to a line, four lines (「諸種阿陀那，能生於諸法，我說水、鏡喻，不為愚人說」), bringing the two similes "water and mirror" into the verse; the Xuanzang line, five graphs to a line, four lines, brings the single simile "torrent" into the verse and the two similes into the prose. (c) Scroll 51 of the Yogācārabhūmi separately quotes the same verse at 0579a15–16, introduced only by 如世尊言 and without naming a sūtra; its Taishō base reads 瀑, unlike scroll 76's 暴. It is an independent unnamed parallel and is not part of scroll 76's explicit Chapter-3 quotation.
III. The Yogācāra doctrinal warrant (唯識義之經據 · the eye)
The chapter explicitly teaches three names, two appropriations, and the consciousnesses arising together. Later works are compared only through the passages identified below.
(i) The three names of the eighth consciousness (appropriating-and-maintaining · taking-in-and-storing · accumulation) — 〔T16n0676 0692b14–18〕 this sūtra displays the three meanings of the eighth consciousness through three names:
- ādāna consciousness: 「由此識於身隨逐執持故」 ["because this consciousness pursues and appropriates within the body"] (the meaning of appropriating-and-maintaining).
- ālaya consciousness: 「由此識於身攝受、藏隱、同安危義故」 ["because this consciousness takes in, conceals itself within, and shares one safety and peril with the body"] (the meaning of taking-in-and-storing).
- citta: 「由此識色聲香味觸等積集滋長故」 ["because this consciousness is accumulated and nourished by forms, sounds, smells, tastes, contacts, and the rest"] (the meaning of accumulation).
- → the Mahāyāna-saṃgraha, Division on the Support of the Knowable, explicitly names the Saṃdhinirmocana-sūtra and directly quotes its ādāna/torrent passage 〔T31n1594 0133b25–28〕; its other ālaya and threefold-storehouse discussions are thematic comparisons · Cheng Weishi Lun, scrolls 2–4, the eighth consciousness (the three positions of ālaya · maturation · all-seeds) · Thirty Verses, verses 1–4 「初阿賴耶識，異熟一切種」 ["First the ālaya consciousness, maturation, all-seeds"] · Hundred Dharmas, Mind-Dharmas, the eighth consciousness.
(ii) The all-seeds mind-consciousness — 〔T16n0676 0692b11–12〕 「於中最初一切種子心識成熟、展轉、和合、增長、廣大」 ["within this, from the outset, an all-seeds mind-consciousness matures, develops, joins together, grows, and becomes vast"]: the eighth consciousness is the support of all seeds and the root of the linking-and-continuance of rebirth. Woncheuk glosses "all seeds" as 「即三習氣」 ["the three latent imprints"], citing the Cheng Weishi Lun's three imprints — of names, of self-grasping, and of the limbs of existence 〔X0242b10–14〕. → Cheng Weishi Lun, scroll 2, the sixfold meaning of seeds · Thirty Verses 「異熟一切種」 ["maturation, all-seeds"].
(iii) The two appropriations — 〔T16n0676 0692b12–14〕 「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」 ["it rests upon two appropriations: first, the appropriation of the form-possessing faculties together with their supports; second, the appropriation of the latent imprints of marks, names, discrimination, verbal expression, and conceptual elaboration"]: the two portions of the object the eighth consciousness appropriates (the body-with-faculties / the name-and-word latent imprints). → Cheng Weishi Lun, scroll 2, the eighth consciousness's object 「執受處了」 ["appropriation, locus, cognizing"] (body-with-faculties · seeds · the receptacle-world).
(iv) ādāna as the support · the six consciousnesses turning together — 〔T16n0676 0692b18–28〕 「阿陀那識為依止、為建立故，六識身轉」、「若於爾時一眼識轉，即於此時唯有一分別意識…若於爾時二、三、四、五諸識身轉…與五識身同所行轉」 ["because the ādāna consciousness serves as their support and serves as their establishment, the six consciousness-groups turn"; "if at that time only one eye-consciousness turns, then at that time there is only a single discriminating mind-consciousness…; if at that time two, three, four, or five consciousness-groups turn… it turns upon the same object together with the five consciousness-groups"]: the eighth is the root support, the prior six arise in dependence upon it, and one discriminating mind-consciousness ever runs together with the five. → Cheng Weishi Lun, scrolls 4–5, the consciousnesses turning together · the mind-consciousness co-arising with the five · Thirty Verses v.15–16 「五識隨緣現…意識常現起」 ["the five consciousnesses appear according to conditions… the mind-consciousness is ever manifest"].
IV. The ancient masters' readings (諸家異釋 · 古德 · marking the lineage)
The three surviving 古德 sources within the canon all bear on this chapter: Woncheuk's Commentary on the Saṃdhinirmocana-sūtra (圓測《解深密經疏》 · the principal extant dedicated commentary) · Dunlun's Notes on the Yogācārabhūmi (遁倫《瑜伽論記》 · glossing the mind-manas-consciousness passage of the Saṃdhinirmocana-section) · Kuiji's Forest of Categories of the Mahāyāna Dharma-Garden (窺基《大乘法苑義林章》).
Woncheuk, Commentary on the Saṃdhinirmocana-sūtra X21n0369 (primary)
Glossing the Sanskrit sense of the three names (the Sanskrit attestations under Heading V come from here):
「釋曰：此即第二釋阿陀那識。梵云阿陀那，此翻名執持。謂由此識隨逐於身，執受色根令不失壞，故說此識名為執持。」〔X0246a19–21〕
[Commentary: This is the second, explaining the ādāna consciousness. In Sanskrit, ādāna; here translated "appropriating-and-maintaining." That is, because this consciousness pursues the body and appropriates the form-faculties so that they are not lost or spoiled, this consciousness is said to be named "appropriating-and-maintaining."]
「釋曰：此即第三解阿賴耶。梵云阿賴耶，此翻名藏。藏有三義：一者、能藏；二者、所藏；三者、執藏。」〔X0246b05–06〕
[Commentary: This is the third, explaining ālaya. In Sanskrit, ālaya; here translated "storehouse." "Storehouse" has three meanings: first, that-which-can-store; second, that-which-is-stored; third, that-which-is-grasped-and-stored.]
「釋曰：此即第四釋其心義。梵音質多，此翻為心。有其多義：一名集起，集諸法種起諸法故…二名積集…今依此經，依第二義故名為心。」〔X0246b24–c06〕
[Commentary: This is the fourth, explaining the meaning of "citta." The Sanskrit sound 質多 [citta]; here translated "mind." It has manifold meanings: the first is "gathering-and-arising," because it gathers the seeds of all dharmas and gives rise to all dharmas…; the second is "accumulation"… Now, following this sūtra, it is named "citta" by the second meaning.]
Explaining the difference between this sūtra's ālaya and the threefold-storehouse sense of the treatises (reconciling this sūtra's "abiding-dwelling / corresponding as one substance" wording):
「今依此經，不同諸論，謂由此識於有根身能攝受彼為所依止，於彼藏隱與所依身同安危故…故深密云：於彼身中住者故，一體相應故。」〔X0246b16–20〕
[Now, following this sūtra, not as in the treatises: that is, because this consciousness, with respect to the body-with-faculties, can take it in as its support, and conceals itself within it, sharing one safety and peril with the body it rests upon… Therefore the Saṃdhinirmocana says: "because it dwells abiding within that body, and corresponds with it as one substance."]
Dunlun, Notes on the Yogācārabhūmi T42n1828 (glossing the torrent-verse of the Saṃdhinirmocana-section)
Dunlun, glossing this verse of the Saṃdhinirmocana-section, lists the readings of various ancient masters — Master Jǐng (景), Ji [Kuiji] (基/窺基), and Cè [Woncheuk] (測/圓測):
「言阿陀那識甚深細者，景云：地前菩薩等未了名甚深，二乘不達名甚細。基言：舊言第七及八皆名阿陀那者，非也…梵音云訖利瑟吒末那，此云染污意，今云阿陀那者，即第八執持之義。」〔T42n1828 0592b02–07〕
[As for "the ādāna consciousness, profound and subtle": Jǐng says — that the bodhisattvas before the stages and the rest have not yet understood it is called "profound"; that the two vehicles do not penetrate it is called "subtle." Ji [Kuiji] says — the old claim that both the seventh and the eighth are named ādāna is wrong… the Sanskrit sound is 訖利瑟吒末那 [kliṣṭa-manas], here "defiled manas"; what is here called ādāna is precisely the eighth's meaning of appropriating-and-maintaining.]
Kuiji, Forest of Categories of the Mahāyāna Dharma-Garden T45n1861
Kuiji cites this sūtra's torrent-verse as proof of "the Extensive contained within the verse-genre [geya]," writing the verse as 暴流:
「又解深密云。爾時世尊欲重宣此義。而說偈言。阿陀那識甚深細。一切種子如暴流等。」〔T45n1861 0278c18–20〕
[Again the Saṃdhinirmocana says: "At that time the World-Honoured One, wishing to proclaim this meaning again, spoke a verse: 'The ādāna consciousness, profound and subtle; all its seeds like a flood-torrent,'" and so forth.]
On the breadth or restriction of the eighth consciousness's name, showing that "the name ādāna in principle extends to the fruit-stage [i.e. Buddhahood]":
「阿陀那名理通果有。」〔T45n1861 0261b11–12〕
["The name ādāna, in principle, extends to the fruit-stage."]
V. Terms (術語)
| Chinese | 古德-transmitted Sanskrit (Roman · pronunciation aid) | 古德 transliteration attested | Precise Consciousness-Only meaning |
|---|---|---|---|
| 阿陀那（識）[ādāna consciousness] | ādāna | Woncheuk 「梵云阿陀那，此翻名執持」 ["In Sanskrit ādāna, here translated 'appropriating-and-maintaining'"] 〔X0246a19–20〕 | The eighth consciousness's meaning of appropriating-and-maintaining: pursuing the body, appropriating the form-faculties so they are not lost or spoiled (Woncheuk cites the two meanings from the Saṃgraha · the three from the Cheng Weishi Lun). Kuiji / Dunlun: 「今云阿陀那者，即第八執持之義」 ["what is here called ādāna is precisely the eighth's meaning of appropriating-and-maintaining"] 〔T42n1828 0592b06–07〕 |
| 阿賴耶（識）/ 阿梨耶（Bodhiruci）[ālaya consciousness / storehouse-consciousness] | ālaya | Woncheuk 「梵云阿賴耶，此翻名藏」 ["In Sanskrit ālaya, here translated 'storehouse'"] 〔X0246b05〕 | The eighth consciousness's storehouse meaning, carrying the threefold sense of that-which-can-store · that-which-is-stored · that-which-is-grasped-and-stored (Woncheuk 〔X0246b05–06〕) |
| 心 [citta] | citta (Woncheuk's transliteration 質多) | Woncheuk 「梵音質多，此翻為心」 ["The Sanskrit sound 質多 [citta], here translated 'mind'"] 〔X0246b24〕 | The meaning of gathering-and-arising / accumulation; this sūtra establishes the name upon "accumulating and nourishing" (Woncheuk 〔X0246b24–c06〕) |
| 一切種子心識 [the all-seeds mind-consciousness] | — | 〔this sūtra T16n0676 0692b11〕 | The eighth consciousness as that which appropriates and maintains all seeds and is the root of the linking-and-continuance of rebirth; Woncheuk: 「一切種子即三習氣」 ["all seeds are the three latent imprints"] 〔X0242b10–11〕 |
| 執受 [appropriation] | — | 〔this sūtra T16n0676 0692b12 · Bodhiruci 取 0669a22〕; no 古德 transliteration attested, left blank | The two portions of what the eighth consciousness appropriates: the form-possessing faculties together with their supports / the latent imprints of marks, names, discrimination, verbal expression, and conceptual elaboration |
| 法住智 [the knowledge-of-the-abiding-of-things] | — | 〔this sūtra T16n0676 0692c09〕 | The knowledge by which the bodhisattva is skilled in the secret of mind, manas, and consciousness (not yet the very skill in the ultimate) |
| 染污意（第七）[defiled manas (the seventh)] | kliṣṭa-manas (Dunlun / Kuiji's transliteration 訖利瑟吒末那) | Dunlun 「梵音云訖利瑟吒末那，此云染污意」 ["the Sanskrit sound 訖利瑟吒末那 [kliṣṭa-manas], here 'defiled manas'"] 〔T42n1828 0592b06–07〕 | The seventh, manas; the ancient masters distinguish it as not ādāna (ādāna being the eighth's meaning of appropriating-and-maintaining alone) |
VI. Similes & figures (譬喻·修辭)
(i) The simile of the torrent — 〔T16n0676 0692b28–c01〕 「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」 ["It is like the waters of a great cascade: if the condition for a single wave to arise is present, only a single wave turns; if the condition for two waves, or many waves, to arise is present, many waves turn. Yet the water of this cascade flows on of its own kind, constant, unbroken, and inexhaustible"]:
- Figure (vehicle): the waters of a great cascade (flowing on of their own kind, constant, unbroken, inexhaustible).
- Ground (tenor): the ādāna consciousness (torrent-like · serving as support · ever-turning unbroken).
- The Yogācāra meaning shown: the eighth consciousness continues unbroken while the prior consciousnesses (the waves) appear according to conditions; 「似瀑流阿陀那識為依止、為建立故」 ["because the torrent-like ādāna consciousness serves as support and as establishment"] 〔0692c05–06〕.
- The ancient masters' gloss on the simile (Kuiji, as recorded by Dunlun): 「水未風擊名曰平流；若遇風濤方成浪起，此識亦，能熏之風未鼓，但只念念平流；若能熏之風鼓時，成種遂如波浪…一浪因至一浪生，多浪因，至多浪起也。」〔T42n1828 0592c06–10〕 [Water unstruck by wind is called a level flow; only when it meets a wind-billow do waves arise. This consciousness too: while the perfuming wind has not yet stirred, it is but a level flow thought-moment by thought-moment; when the perfuming wind stirs, the forming of seeds is then like waves… when the cause for one wave arrives, one wave is born; when the causes for many waves arrive, many waves arise.]
(ii) The simile of the clear, clean mirror — 〔T16n0676 0692c01–04〕 「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」 ["And again it is like a clear, clean mirror's face: if the condition for a single image to arise is present, only a single image arises; if the condition for two images, or many images, to arise is present, many images arise. It is not that this mirror's face has turned into the images, nor can any using-up or extinction of this mirror's face be found"]:
- Figure (vehicle): the clear, clean mirror's face (giving rise to images while the mirror's face neither changes nor is used up).
- Ground (tenor): the ādāna consciousness (giving rise to the consciousnesses while its essence neither changes nor perishes).
- The Yogācāra meaning shown: the eighth consciousness is the support of all consciousnesses, yet its own essence does not turn along with the images and is not used up through being used.
(iii) The similes brought into the verse — In the Xuanzang line the torrent-simile is brought into the verse (「一切種子如瀑流」 ["all seeds like a torrent"] 〔0692c22〕); in the Bodhiruci line both the water and the mirror similes are brought into the verse (「我說水、鏡喻」 ["I speak the similes of water and mirror"] 〔0669b27〕).
VII. Cross-readings (互讀)
This chapter provides important scriptural material for the eighth consciousness. The entries below are bounded later cross-readings; only genuinely related texts are listed:
- The Mahāyāna-saṃgraha, Division on the Support of the Knowable: explicitly names the Saṃdhinirmocana-sūtra and directly quotes this chapter's ādāna/torrent passage 〔T31n1594 0133b25–28〕. Its other discussions of the ālaya consciousness, the threefold-storehouse meaning, and the support of the knowable are thematic comparisons with this chapter's appropriation, storing, and accumulation; Woncheuk, glossing citta, separately cites 「或名所知依」 ["also named the support of the knowable"] 〔X0246c08–14〕. The named quotation of one passage does not mean that the treatise reproduces all three names line by line.
- The Cheng Weishi Lun, scrolls 2–4: the eighth consciousness's three positions of ālaya · maturation · all-seeds, the sixfold meaning of seeds, the appropriation-locus-cognizing, and the consciousnesses turning together, for comparison with this chapter's all-seeds mind-consciousness, two appropriations, and arising-together of the six consciousnesses.
- The Thirty Verses, verses 1–4: 「初阿賴耶識，異熟一切種…恒轉如瀑流」 ["First the ālaya consciousness, maturation, all-seeds… ever-turning like a torrent"] — the ālaya, all-seeds, and torrent lines can be read alongside this chapter; the verses do not relist its three names of ādāna, ālaya, and citta.
- The Hundred Dharmas, Mind-Dharmas, the eighth consciousness: its mind-dharma list places ālaya among eight consciousnesses and can be compared with this chapter's eighth-consciousness teaching; this chapter itself does not establish the hundred-dharma taxonomy or an ordinal position within its mind-dharmas.
Cross-readings are thematic pointers; only canon numbers and loci printed in an item are source claims.
VIII. Witness collation (校本定位)
- Xuanzang T676 (base text): the Chapter on the Marks of Mind, Manas, and Consciousness, beginning at 〔T16n0676 0692a27〕, ending with the torrent-verse at 〔0692c23〕. Three names 0692b14–18 · two appropriations 0692b11–14 · six consciousnesses turning together 0692b18–28 · torrent-simile 0692b28–c01 · mirror-simile 0692c01–04 · torrent-verse 0692c22–23.
- Bodhiruci T675 (full-text primary cross-collation): the Sixth, the Chapter of the Holy Bodhisattva Broad Wisdom's Questions, beginning at 〔T16n0675 0669a07〕. Three names 0669a22–26 · verse 0669b26–27.
- The Saṃdhinirmocana-section T1579 (explicit treatise quotation / same-translator parallel · the Yogācārabhūmi is attributed to Maitreya and translated by Xuanzang): scroll 76, beginning at 〔T30n1579 0718a07–08〕 「如解深密經中，廣慧菩薩…」, ending at the verse 0718c02–03.
- Yogācārabhūmi T1579, scroll 51 (separate unnamed parallel): the framing phrase says only 如世尊言; the torrent-verse is at 〔T30n1579 0579a15–16〕 and the base reads 瀑. This witness is not included in scroll 76's explicit Chapter-3 quotation range.
- Woncheuk X0369 (primary · dedicated commentary): the gloss on the Chapter on the Marks of Mind, Manas, and Consciousness, beginning at 〔X21n0369 0239b05〕. Structural divisions X0203b19–23 · X0203c07–09 · X0239b19–20 · X0242b06–10 · gloss on the three names X0246a19–c06.
- Dunlun T1828: gloss on the torrent-verse 〔T42n1828 0592b02–c10〕.
- Kuiji T1861: citation of the torrent-verse 〔T45n1861 0278c18–20〕 · the name ādāna 0261b11–12.
- Paramārtha's Foshuo Jiejie jing (佛說解節經) T677 · Guṇabhadra T678/T679: do not cover this chapter, left blank (Woncheuk 〔X0179b03–05〕: the Foshuo Jiejie jing (佛說解節經) is the full counterpart to T676 Chapter 2, divided into four chapters, and partial only relative to the sūtra as a whole; Guṇabhadra's two texts correspond to the last two chapters of the Saṃdhinirmocana).