L2:2-5/梵实
atha khalu mahāmatir bodhisattvo mahāsattvaḥ punar api bhagavantam etad avocat katividho bhagavan vijñānānām utpādasthitinirodho bhavati bhagavān āha dvividho mahāmate vijñānānām utpattisthitinirodho bhavati na ca tārkikā avabudhyante yaduta prabandhanirodho lakṣaṇanirodhaś ca | dvividha utpādo vijñānānām prabandhotpādo lakṣaṇotpādaś ca | dvividhā sthitiḥ prabandhasthitir lakṣaṇasthitiś ca | trividhaṃ vijñānaṃ pravṛttilakṣaṇaṃ karmalakṣaṇaṃ jātilakṣaṇaṃ ca | dvividhaṃ mahāmate vijñānaṃ saṃkṣepeṇa aṣṭalakṣaṇoktaṃ khyātivijñānaṃ vastuprativikalpavijñānaṃ ca | yathā mahāmate darpaṇasya rūpagrahaṇam evaṃ khyātivijñānasyākhyāsyati | khyātivijñānaṃ ca mahāmate vastuprativikalpavijñānaṃ ca | dve ’py ete ’bhinnalakṣaṇe ’nyonyahetuke | tatra khyātivijñānaṃ mahāmate ’cintyavāsanāpariṇāmahetukam | vastuprativikalpavijñānaṃ ca mahāmate viṣayavikalpahetukam anādikālaprapañcavāsanāhetukaṃ ca ||
【实译】尔时大慧菩萨摩诃萨复白佛言：“世尊，诸识有几种生、住、灭？”佛言：“大慧！诸识有二种生、住、灭，非臆度者之所能知，所谓相续生及相生，相续住及相住，相续灭及相灭。诸识有三相，谓转相、业相、真相。大慧！识广说有八，略则唯二，谓现识及分别事识。大慧！如明镜中现诸色像，现识亦尔。大慧！现识与分别事识，此二识无异相，互为因。大慧！现识以不思议熏变为因。分别事识以分别境界及无始戏论习气为因。
tatra sarvendriyavijñānanirodho mahāmate yad utālayavijñānasyābhūtaparikalpavāsanāvaicitryanirodhaḥ | eṣa hi mahāmate lakṣaṇanirodhaḥ | prabandhanirodhaḥ punar mahāmate yasmāc ca pravartate | yasmād iti mahāmate yad āśrayeṇa yad ālambanena ca | tatra yad āśrayam anādikālaprapañcadauṣṭhulyavāsanā yad ālambanaṃ svacittadṛśyavijñānaviṣaye vikalpāḥ | tadyathā mahāmate mṛtparamāṇubhyo mṛtpiṇḍo na cānyo nānanyas tathā suvarṇaṃ bhūṣaṇāt | yadi ca mahāmate mṛtpiṇḍo mṛtparamāṇubhyo ’nyaḥ syāt tair nārabdhaḥ syāt | sa cārabdhas tair mṛtparamāṇubhiḥ tasmān nānyaḥ | athānanyaḥ syāt mṛtpiṇḍaparamāṇvoḥ pratibhāgo na syāt | evam eva mahāmate pravṛttivijñānāny ālayavijñānajātilakṣaṇād anyāni syur anālayavijñānahetukāni syuḥ | athānanyāni pravṛttivijñānanirodhe ālayavijñānavirodhaḥ syāt sa ca na bhavati svajātilakṣaṇanirodhaḥ | tasmān mahāmate na svajātilakṣaṇanirodho vijñānānāṃ kiṃ tu karmalakṣaṇanirodhaḥ | svajātilakṣaṇe punar nirudhyamāne ālayavijñānanirodhaḥ syāt | ālayavijñāne punar nirudhyamāne nirviśiṣṭas tīrthakarocchedavādenāyaṃ vādaḥ syāt | tīrthakarāṇāṃ mahāmate ayaṃ vādo yaduta viṣayagrahaṇoparamād vijñānaprabandhoparamo bhavati | vijñāna prabandhoparamādanādikālaprabandhavyucchittiḥ syāt | kāraṇataś ca mahāmate tīrthakarāḥ prabandhapravṛttiṃ varṇayanti | na cakṣurvijñānasya rūpālokasamudayata utpattiṃ varṇayanti anyatra kāraṇataḥ | kāraṇaṃ punar mahāmate pradhānapuruṣeśvarakālāṇupravādāḥ ||
【实译】“大慧！阿赖耶识虚妄分别种种习气灭，即一切根识灭，是名相灭。大慧！相续灭者，谓所依因灭及所缘灭，即相续灭。所依因者，谓无始戏论虚妄习气。所缘者，谓自心所见分别境界。大慧！譬如泥团与微尘非异非不异，金与庄严具亦如是。大慧！若泥团与微尘异者，应非彼成，而实彼成，是故不异。若不异者，泥团微尘应无分别。大慧！转识、藏识若异者，藏识非彼因。若不异者，转识灭，藏识亦应灭，然彼真相不灭。大慧！识真相不灭，但业相灭。若真相灭者，藏识应灭。若藏识灭者，即不异外道断灭论。大慧！彼诸外道作如是说：取境界相续识灭，即无始相续识灭。大慧！彼诸外道说相续识从作者生，不说眼识依色光明和合而生，唯说作者为生因故。作者是何？彼计胜性、丈夫、自在、时及微尘为能作者。