11.4.5 識蘊 Sense Node

識就是心，有三義：了別名識；思量名意；集起名心。集起複有三義: 一）心能收集儲藏諸法的種子；二）心即是那些收集來的諸法種子；三）種子由熏習而生長，而心能將成熟的種子發起，使其成為現時身口意的行為。更多關於集起的解釋參見14.1節的《集起》。

Sense is heart, has three significances: clear discernment is named as sense; mean and measurement are named as intention; Aggregate Arousal is named as heart. Aggregate Arousal has three significances again: first, heart can aggregate and storage juristic seeds; second, heart is those juristic seeds being aggregated; thirdly, juristic seeds grow by fumigation, and heart can arouse ripened seeds into performances, has them become bodily orally and intentionally behaviors currently. See section 14.1 for more explanation of Aggregate Arousal.

在佛教的百法中共有八位識，分別是：（一）眼識，（二）耳識，（三）鼻識，（四）舌識，（五）身識，（六）意識，（七）前意識，（八）無意識。其中第七前意識是前六識的移動工作平台。第八無意識是前七識的總根，亦作本識。日常生活中說的意識通常包括前意識和無意識。識蘊是此前六識行為習氣積聚體的總和。

Among Buddhist 100 laws, there are eight positions of sense laws totally, namely, (1) eye-sense, (2) ear-sense, (3) nose-sense, (4) tongue-sense, (5) body-sense, (6) intent-sense, (7) preconscious-ness, and (8) unconsciousness. The seventh pre-consciousness is the mobile working platform of the former six senses. The eighth unconsciousness is the total root of the former seven senses, also known as the fundamental sense. The sixth Intent-sense, i.e., consciousness, in daily life usually includes the preconscious and the unconscious. The Sense Node is the sum of the karmic accumulations of the former six senses.

11.4.5-1 八識的定義 Definitions of the Eight Senses

（一）眼識，即見色之見。（二）耳識， 即聞聲之聞。（三）鼻識， 即嗅香之嗅。（四）舌識， 即嚐味之嚐。（五）身識，即感觸之感。（六）意識， 即知法之知。此六識，即見、聞、嗅、嚐、感、知之義，還有六情之名。（七）前意識，佛教作末那識，神教作夏娃識，古人說其自身細微難辨，故用常隨之而起的“意”來指代前意識。意是思量、意圖、打算義；是第六識意識的根。前意識是思想意識的工作平台，隨著意圖的變化不斷地自我更新著。

(1) eye-sense, which is the seeing of seeing colors. (2) ear-sense, which is the hearing of hearing sounds. (3) nose-sense, which is the smelling of smelling fragrances. (4) tongue-sense, which is the tasting of tasting tastes. (5) body-sense, that is, the feeling of feeling touches. (6) intent-sense, which is the know of knowing laws. The six senses are exactly seeing, hearing, smelling, tasting, feeling, and knowing; and they also have the name of six feelings. (7) preconscious-ness, is called Mana-sense in Buddhism, and Eve-sense in Godly religions. Ancients said that it is subtle and difficult to distinguish, so they use its major companion "Intent" to represent it. Therefore, we call Preconscious-ness as Intent in Buddhism. Preconscious-ness is root for six former senses, is ever updating work platform of heart (i.e., mind), which is constantly updating itself with the change of intention.

古人常用 步屈蟲來比喻前意識的行為特點。步屈蟲移動時，後腳總是抓著些什麽；前腳在尋找落腳點，像似思忖著。前腳抓穩後，後腳跟進。前意識的行為特點與步屈蟲非常類似，也總是抓著些什麽，四處張望，思量著。前意識 “執著的東西” 有人隨念自我的功能，古埃及人稱之為亞伯，墨西哥人稱作靈龍。當它發現並轉移到新的目標之後，執著的東西也會更新，然後繼續尋找新的前進目標。夏娃識（即前意識）執著的東西是前麵衰敗了的事物，屬於亞當識（即無意識的汙染部分）。

Ancient people often used "measuring worm" (see fig. 11.4.5.1-1) to describe the behavioral characteristics of preconscious-ness. When the measuring worm moves, the back feet are always grasping something; the front feet are looking for a place to land, as if pondering. After the front feet have grasped something, the back feet follow. The behavior of preconscious-ness is very similar to that, preconscious-ness is also always grasping something, and looking around, pondering. When it discovers and moves to a new target, it renews its attachment and then searches for a new target to move on to. The preconscious attachment, which has the function of internal along-thoughts ego, was called Abel by the ancient Egyptians, and Quetzalcoatl by ancient Mexicans. The attachment that Eve-sense's hold is the precedingly faded thoughts, and that belongs to Adam-sense (i.e., the contaminated part of the unconscious).

因為夏娃識有上述的特點，古埃及人用給亞伯喂奶來表示那個女人是夏娃（如圖11.4.5.1-2）。圖中夏娃整齊的發飾表示“五百威儀十萬八千魅力” （參見16.2節），就是上帝給夏娃穿上的女人皮。圖3是古墨西哥夏娃，翠玉女（Chalchiuhtlicue），古墨西哥人也是用給靈龍（Quetzalcoatl）喂奶來標誌她是夏娃的。翠玉女對麵的是她的從菩提心生長出的菩提樹。另外，前意識對語言的形成有促進作用，所以古人也稱之為 增語觸，義為對語言有增上的作用。

Because of the above characteristics of Eve-sense, the ancient Egyptians used the breastfeeding of Abel to indicate that the woman is Eve (see Figure 11.4.5.1-2). Eve's neatly arranged pattern (motif) hair in the figure represents “500 majesties 108,000 charms” (cf. section 16.2), which is the woman's skin that God coated on Eve. Figure 3 shows the ancient Mexican Eve, Chalchiuhtlicue, who also signaled her status as Eve by breastfeeding Quetzalcoatl. The tree she is facing is her Enlightenment Tree that grows from her Ollin Heart (i.e., bodhicitta, the oath she took when she was child). In addition, preconsciousness has a promoting effect on the formation of language, so the ancients also call it as Escalatory Language Feeler, meaning that preconsciousness has escalatory function on language.

（八）無意識最大的特點是異熟。異熟是說無意識中的種子受熏變異而成熟。變異即是成熟，能持業故。這裏用唐三藏的詩句來簡說無意識，“受熏，持種，根身，器；後去，來先，做主公。”

(8) The greatest characteristic of the unconscious is mutably mature. Mutable matureness means that the seeds in the unconscious are ripened by fumigation and mutation. Mutation is ripening because mutation can hold karma. Here is a brief description of the unconscious in the words of a poem by Tang Tripitaka, “Receiving the fumigation, holding the seeds, it is the root, the body, and the vessel world (i.e., the material world); leaving later, coming first, being the non-lord executive.”

11.4.5-2 八識與九地的相應 Correspondences between Eight Senses and Nine Heartlands

鼻識和舌識隻在欲界（如圖11-23）有。眼識、耳識、和身識存在於五趣雜居地和離生喜樂地（如圖11-24）。第三地（如圖11-25）及以上，前五識全無。第六識和第七識普遍存在於無想異熟和長壽天除外的三界九地。第八識，無意識，普遍存在於三界九地。

Nose-sense and tongue-sense exist only in Desire Boundary (Figs. 11-23). Eye-sense, ear-sense, and body-sense exist in the Five Interests Mixed Dwell Land (Fig. 23) and the Leave Producing Laugh Land (Fig. 11-24). The former five senses are absent in the third land (Fig. 11-25) and above. The sixth and seventh sense are prevalent in all the three boundaries nine lands, except for the Thoughtless Retribution and the Longevity Sky. The eighth sense, unconsciousness, prevails in all the three boundaries nine heartlands.

11.4.5-3 八識與環境的相應 Correspondences between Eight Senses and Environments

八識所緣境有三種，分別是性境、獨頭境、和帶質境。

甲）性境，即有自性的境，從實種生，有實體用；能緣之心得彼自性而顯相，名為性境，具足如下五義。一）從現量所得。二）有仗質，比如聲音必須有耳聽聞的質。三）從自種生，不是從能見種直接生出來的。四）有實際的功能和用途。五）其性質與界係不隨能緣心的改變而改變。

The 8 senses have 3 kinds of objective environments, namely, nature environment, solitary head environment, and qualitative environment.

I) Nature Environment, which environment has its own nature, has factual function, is what the aggregative heart manifests after gain of the objective nature, has the following five significances. A) It is obtained from the present quantity. B) It has media qualities, such as a sound must have hearable media qualities. C) It is born from its own seed, can not be produced directly by the aggregative heart.  D) It has factual function and usage.  E) Its nature and boundary category do not change along heart’s change.

乙）獨頭境，即能緣心單獨自己成相，沒有別的本質。獨頭境的存在依於內濾所托。佛教研究的思想意識狀態有四種，分別是：一）清醒的思想意識狀態；二）定境，即幻境，如本書第12章《禪》中談的都是幻覺現象；三）夢境；四）鬆散意識，如偶爾頭腦中自己跳出來的念相。這四種思想意識狀態的後三種都是獨頭境。

II)  Solitary Head Environment, which is projected by the aggregative heart itself alone, its presentation is projected and held on by the internal thoughts, has not other nature. There are four states of mind studied in Buddhism, namely: A) the wakeful state of mind; B) the still state, i.e., hallucinational state, such as the phenomena talked in Chapter 12 Meditation; C) the state of dream; and D) the state of loose mind, such as the occasionally popping up thought by the mind on its own. The last three of these four states are all Solitary Head Environments.

丙）帶質境，謂所緣境有所杖質而不得自相，有如下兩種。一）真帶質，以心緣心名真帶質，即第六識通緣一切心及心所有法，及第七識單緣第八識之見分。二）似帶質，以心緣色名似帶質，謂帶彼相起，有似彼質，如依經作觀，非是五識所緣現境。

前五識和第八識唯緣性境。第六意識通緣這三種境。第七識唯緣帶質境。

III) Qualitative Environment, that the objective environment has its own based on quality, the subjective viewer can not get its real natural phenomenon. The kind of environment has following two types. A) Truly Qualitative Environment, means that heart aggregates heart, i.e., the sixth sense is to aggregate all other hearts and heartland laws, and the seventh sense alone aggregates view-quadrant of the eighth sense. B) Similar Qualitative Environment means that heart aggregates color (color means matter in Buddhism), the saying is that the projected objectives have similar quality to its own, such as according to sutra’s teaching to make view, which view is not the present environment aggregated by the former five senses.

The former five senses and the eighth sense only aggregate Nature Environments. The sixth sense can aggregate all the three types of environments. The seventh sense only aggregates Qualitative Environments.

11.4.5-4 八識與三量的相應 Correspondences between Eight Senses and Three Quantities

八種識所發所得的量有三種，分別是現量、比量、和非量。

甲）現量，能緣之心量所緣之境，沒有分別計度的情況下所獲之量果，有三種意義。一）是現在時，以簡別於過去或未來。二）心識認識的對象必須要顯現出來，亦即必須是現行位之法，種子不能成為現量。三）現有，在能所位上，即能量之心與所量之境，二者俱是明白現前，和合俱有。

The quantities processed by eight senses have three types, namely Present Quantity, Metaphysical Quantity, and Non-Quantity.

I) Present Quantity is the environment being aggregated by the capable measuring heart, when the heart aggregates the objective phenomena, not having distinguishments and cognitions. Present Quantity has the three significances. A) It is the present time, not past or future. B) The object of cognition must be manifesting, i.e., it must be a law in the present position; seeds can not be Present Quantity. C) Presently have, the able heart and the being measured environment, both must be clearly presenting at front, mutually combined.

乙）比量，是通過推測比度而獲致的量果。如見山上有煙，推知該處必有火；見牆外有雙角，推知牆外有牛。

丙）非量，是似現量和似比量的統稱。似現量，謂有分別智，於境異化而取量，如有智者知道花瓶衣服等，因為對待和分別而生，由彼於義不以自相為境界故。似比量，依似因智為先，所起的相似之義，如於山中誤認為霧是煙而推度，那裏有火。再比如，看見一個栩栩如生的石頭獅子，心生恐懼，不認為它隻是一塊石頭。不能正解，是真之流而非真，名似比量。

前五識和第八識唯緣現量。第六識能通緣此三種量。第七識唯緣非量。

II) Metaphysical Quantity is measurement fruit obtained through speculative comparison and conjecture. For example, if you see smoke on a mountain, you know that there must be a fire there; if you see two horns outside your courtyard wall, you know that there is a cow outside the wall.

III) Non-Quantity is a collective term for “similar present quantity” and “similar metaphysical quantity”. Similar present-quantity is that there is distinguishing intelligence that takes measurements on environmental differentiations, such as a wise man who knows that vases and clothes, etc., which are born from treatment and discrimination, because of those significances not based on their self-phenomena. Similar metaphysical quantity, which arises in accordance with the similar causing intelligence at first, such as in the case of mistaking fog for smoke in a mountain and deducing that there is fire there. Another example is to see a vivid stone lion and be afraid, not thinking it is just a stone. The inability to understand correctly that it is a stream of the true but not the true is called the similar metaphysical quantity.

The former five senses and the eighth sense only aggregate present quantities. The sixth sense can aggregate all the three kinds of quantities. The seventh sense only aggregates non-quantities.

11.4.5-5 八識與道德的相應 Correspondences between Eight Senses and Morality

道德性可被簡化為三種：善性、惡性、無記性。

一）善，能為此世及它世受益的行為。眼識、耳識等前六識有善性。

二）惡，能為此世及它世造成損害的行為。眼耳等前六識有惡性。

Morality can be simplified to the three kinds: benevolence, memoryless-ness, and ferocity.

I) Benevolence means the behavior that can benefit this and other generations. Eye-sense, ear-sense, etc., the former six senses have benevolent nature.

II) Ferocity means the behaviors can cause damages in this and other generations. The eye-sense, ear-sense, etc., former six senses have ferocious nature.

三）無記，道德上中性，不善不惡的行為會留下無記業，即無記憶的業或稱淨業。無記有兩種：有覆無記，無覆無記。（1） 有覆無記，這是在說第七識，前意識，其行為是染汙但不產生善惡業，此稱無記。前意識的記憶像似計算機的內存，隨時更新變化，此說前意識的有覆性。（2）無覆無記，這是在說第八識。許多無意識的性質終生不變，且其不辨善惡，本性非染，亦非善惡，故名無記，即無記憶。無覆，是說一個人從出生到死亡，一切都會被無意識記憶，無論這個人的思想意識記得還是不記得，它過去的經曆記憶都會發生作用。

III) Memoryless nature, morally neutral, neither good nor evil behavior leaves behind unrecorded karma, i.e., karma without memory or immaculate karma. There are two kinds of memoryless nature, namely, Convertible Memoryless-ness and Nonconvertible Memoryless-ness. A) Convertible Memoryless-ness is saying of the seventh sense, preconscious-ness, its behaviors are contaminations, but it does not produce good or evil karma, which is called Convertible Memoryless-ness. Preconscious memory is like the memory of a computer, updating all the time, which means that preconscious-ness is Convertible. B) Nonconvertible Memoryless-ness is talking about the eighth sense, unconsciousness. Many unconscious natures remain unchanged throughout life, and it does not distinguish good and evil, its nature can’t be contaminated, nor good and evil, hence name of Memoryless-ness. The Nonconvertible Memoryless-ness means that everything is remembered unconsciously from the time a person is born to the time of death, and the memory of its past experiences comes into play whether the person's consciousness remembers it or not.

八識當中，第八識是無覆無記性；第七識是有覆無記性。眼耳等前六識這三種性質都有，於善法中，它們表現為善性；於惡法，它們就是惡性。

Among the eight senses, eighth sense, unconsciousness, aka God-sense, is only nonconvertible memoryless nature; seventh sense, preconscious-ness, aka Eve-sense, is convertible memoryless nature. Eye-sense, ear-sense etc. former six senses have all the three ethical natures, which is saying that they appear as good nature when they are among good laws; when they are among evil laws, they show as evil nature.

11.4.5-6 八識與心所有法的相應 Correspondences between Eight Senses and Heartland Laws

前五識與三十四位心所有法相應，分別是五位遍行法，即作意、觸、受、想、和思，五位別境法，即欲、勝解、念、定、和慧，十一位善法，即信、精進、慚、愧、無貪、無嗔、無癡、輕安、不放逸、行舍、和不害，三位根本煩惱，即貪、嗔、和癡，兩位中隨煩惱，即無慚和無愧，和八位大隨煩惱，掉舉，惛沉，不信，懈怠，放逸，失念，散亂，和不正知。

The former five senses correspond to the 34 heartland laws (cf. section 11.4.4.1), which are the 5 Omnipresent Heartland Laws, namely, attention, touch, acceptance, think, and mean; the 5 Particular Environment Heartland Laws, namely, desire, resolution, spell, stillness, and gnosis; the 11 Benevolent Heartland Laws, namely, belief, shame, sin, greedless-ness, non-irritability, non-ignorance, diligently advance, light ease, non-indulgence, acting renunciation, harmlessness; the Fundamental Annoyances, namely, greed, irritability, ignorance; the 2 Medium Following Annoyances, namely, shamelessness and sinlessness; and the eight Large Following Annoyances, namely, drowsiness, depression, unbelief, slackness, indulgence, lost spell, agitation, incorrect know.

第六識，即意識，與51位心所有法（參見11.4.4.1節）都相應。

第七識，前意識，與18位心所有法相應，分別是五位遍行心所有法，作意，觸，受，想，和思；一位別境法，慧；四位根本煩惱，貪，癡，慢，和我見；和八位大隨煩惱，惛沉，掉舉，不信，懈怠，放逸，失念，散亂，和不正知。

第八識，無意識，隻與五位遍行心所有法相應，分別是作意、觸、受、想、和思。

The sixth sense, intent-sense, corresponds to all the 51 heartland laws (cf. section 11.4.4.1).

The seventh sense, preconsciousness, corresponds to the eighteen heartland laws, which are the 5 Omnipresent Heartland Laws, namely, attention, touch, acceptance, think, and mean; the 1 Particular Environment Heartland Law, gnosis; the 4 Fundamental Annoyances, greed, ignorance, arrogance, and Seth view; and the 8 Large Following Annoyances, drowsiness, depression, unbelief, slackness, indulgence, lost spell, agitation, incorrect know.

The eighth sense, unconsciousness, corresponds only to the 5 Omnipresent Heartland Laws: attention, touch, acceptation, think, and mean.

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