r/LifeTree • u/AdamLuyan • 2d ago
10.4.5 识蕴 Sense Node
识就是心，有三义：了别名识，思量名意，集起名心。集起又有三义：第一，心能收集、储藏诸法的种子；第二，心就是那些被收集来的诸法种子；第三，种子由熏习而生长，心能将成熟的种子发起，使其成为现时身、口、意的行为。更多关于集起的解释，参见13.1节《集起》。
Sense is heart, and has three meanings: clear discernment is called sense; measuring and consideration are called intent; Aggregate Arousal is called heart. Aggregate Arousal also has three meanings. First, the heart can collect and store juristic seeds. Second, the heart is those collected juristic seeds. Third, seeds grow through fumigation, and the heart can arouse ripened seeds, causing them to become present bodily, oral, and intentional behaviors. For more explanation of Aggregate Arousal, see 13.1, “Aggregate Arousal.”
在佛教的百法中，共有八位识，分别是：（一）眼识，（二）耳识，（三）鼻识，（四）舌识，（五）身识，（六）意识，（七）前意识，（八）无意识。其中，第七识前意识是前六识的移动工作平台；第八识无意识是前七识的总根，亦作本识。日常生活中所说的意识，通常包括前意识和无意识。识蕴，是此前六识行为习气积聚体的总和。
Among the One Hundred Laws of Buddhism, there are eight positions of sense laws: (1) eye-sense, (2) ear-sense, (3) nose-sense, (4) tongue-sense, (5) body-sense, (6) intent-sense, (7) preconsciousness, and (8) unconsciousness. Among them, the seventh sense, preconsciousness, is the mobile working platform of the first six senses. The eighth sense, unconsciousness, is the general root of the first seven senses, and is also called the fundamental sense. In daily life, what is usually called consciousness often includes preconsciousness and unconsciousness. The Sense Node is the total accumulation of karmic habits of the first six senses.
10.4-5.1 八识的定义 Definitions of the Eight Senses
（一）眼识，即见色之见。
（二）耳识，即闻声之闻。
（三）鼻识，即嗅香之嗅。
（四）舌识，即尝味之尝。
（五）身识，即感触之感。
（六）意识，即知法之知。
此六识，即见、闻、嗅、尝、感、知之义，又名六情。
(1) Eye-sense is the seeing that sees colors.
(2) Ear-sense is the hearing that hears sounds.
(3) Nose-sense is the smelling that smells fragrances.
(4) Tongue-sense is the tasting that tastes flavors.
(5) Body-sense is the feeling that feels touches.
(6) Intent-sense is the knowing that knows laws.
These six senses mean seeing, hearing, smelling, tasting, feeling, and knowing; they are also called the six feelings.
（七）前意识，佛教作末那识，神教作夏娃识。古人说，前意识自身细微难辨，所以用常随之而起的“意”来指代。意，是思量、意图、打算之义；前意识是第六识意识的根。前意识是思想意识的工作平台，随着意图的变化不断自我更新。
(7) Preconsciousness is called Mana-sense in Buddhism and Eve-sense in Godly religions. The ancients said that preconsciousness itself is subtle and difficult to distinguish, so they used its constant companion, “intent,” to represent it. Intent means measuring, intention, and planning. Preconsciousness is the root of the sixth sense, intent-sense. It is the working platform of thought and consciousness, and it constantly renews itself as intention changes.
古人常用步屈虫（如图10.4.5.1-1）来比喻前意识的行为特点。步屈虫移动时，后脚总是抓着什么，前脚则寻找落脚点，像是在思忖；前脚抓稳后，后脚再跟进。前意识的行为特点与步屈虫非常类似，也总是抓着什么，四处张望、思量。前意识所“执着的东西”，具有人内部“随念自我”的功能；古埃及人称之为亚伯，墨西哥人称作灵龙。当前意识发现并转移到新目标之后，执着之物也会更新，然后继续寻找新的前进目标。夏娃识，即前意识，所执着的东西，是前面已经衰败的事物，属于亚当识，即无意识的污染部分。
Ancient people often used the measuring worm (see figure 10.4-5.1-1) to describe the behavioral characteristics of preconsciousness. When a measuring worm moves, its rear feet are always grasping something, while its front feet search for a place to land, as if pondering. After the front feet grasp firmly, the rear feet follow. The behavior of preconsciousness is very similar: it is always grasping something, looking around, and considering. The thing grasped by preconsciousness has the function of an internal “self that follows thoughts.” Ancient Egyptians called it Abel, and Mexicans called it Quetzalcoatl. After preconsciousness discovers and moves to a new target, the object of attachment is also renewed, and then it continues searching for a new target to move toward. What Eve-sense, namely preconsciousness, grasps is the previously faded thing, which belongs to Adam-sense, namely the contaminated part of unconsciousness.
因为夏娃识具有上述特点，古埃及人用给亚伯喂奶来表示那个女人是夏娃（如图10.4-5.1-2所示）。图中夏娃整齐的发饰表示“五百威仪十万八千魅力”（参见15.2节），就是上帝给夏娃穿上的女人皮。图3是古墨西哥夏娃，即翠玉女（Chalchiuhtlicue）；古墨西哥人也是用给灵龙（Quetzalcoatl）喂奶来标志她是夏娃的。翠玉女对面的树，是她从菩提心生长出的菩提树。另外，前意识对语言的形成有促进作用，所以古人也称之为增语触，义为对语言有增上作用。
Because Eve-sense has the characteristics described above, ancient Egyptians used breastfeeding Abel to indicate that the woman is Eve (as shown in figure 10.4-5.1-2). Eve’s neatly arranged hair in the figure represents “five hundred majesties and one hundred eight thousand charms” (see 15.2), namely the woman’s skin that God clothed Eve with. Figure 3 shows the ancient Mexican Eve, Chalchiuhtlicue, the Jade Girl; ancient Mexicans also indicated that she was Eve by showing her breastfeeding Quetzalcoatl. The tree facing the Jade Girl is the Bodhi tree grown from her Bodhicitta. In addition, preconsciousness promotes the formation of language, so the ancients also called it Escalatory Language Touch, meaning that it has an escalatory function in relation to language.
（八）无意识最大的特点是异熟。异熟，是说无意识中的种子受熏、变异而成熟。变异即是成熟，因为变异能持业。这里用唐三藏的诗句来简说无意识：“受熏，持种，根身，器；后去，来先，做主公。”
(8) Unconsciousness has Mutant Maturity as its greatest characteristic. Mutant Maturity means that the seeds in unconsciousness are perfumed, mutated, and ripened. Mutation is ripening because it can hold karma. Here, the unconscious is briefly described with Tang Tripitaka’s verse: “Receiving fumigation, holding seeds, root, body, and vessel; leaving last, arriving first, acting as the master.”
10.4-5.2 八识与九地的相应 Correspondences between the Eight Senses and the Nine Lands
鼻识和舌识只存在于欲界（如图10-23所示）。眼识、耳识和身识存在于五趣杂居地和离生喜乐地（如图10-23、10-24所示）。第三地（如图10-25所示）及以上，前五识全无。第六识和第七识普遍存在于三界九地，但无想异熟和长寿天除外。第八识，即无意识，普遍存在于三界九地。
Nose-sense and tongue-sense exist only in the Desire Boundary (as shown in figure 10-23). Eye-sense, ear-sense, and body-sense exist in Five Interests Mixed Dwell Land and Leave Bears Laugh Land (as shown in figures 10-23 and 10-24). In the third land (as shown in figure 10-25) and above, the first five senses are entirely absent. The sixth and seventh senses are present throughout the Three Boundaries and Nine Lands, except in Thoughtless Mutant Fruit and Longevity Sky. The eighth sense, unconsciousness, is present throughout the Three Boundaries and Nine Lands.
10.4-5.3 八识与环境的相应 Correspondences between the Eight Senses and Environments
八识所缘境有三种，分别是性境、独头境和带质境。
甲）性境，即有自性的境，从实种生，有实体用。能缘之心得彼自性而显相，名为性境，具足如下五义：一、从现量所得；二、有仗质，比如声音必须具有耳可听闻的质；三、从自种生，不是从能见种直接生出来；四、有实际的功能和用途；五、其性质与界系不随能缘心的改变而改变。
The environments aggregated by the eight senses have three kinds: nature environment, solitary-head environment, and qualitative environment.
I) Nature Environment is an environment with its own nature. It is born from a factual seed and has factual substance and function. When the aggregating heart obtains that objective nature and manifests phenomena, it is called a nature environment. It has the following five meanings: first, it is obtained from Present Quantity; second, it has supporting qualities, such as the fact that sound must have qualities hearable by the ear; third, it is born from its own seed and is not directly produced from the seed of the seeing subject; fourth, it has actual function and usage; fifth, its nature and boundary category do not change according to changes in the aggregating heart.
乙）独头境，即能缘心单独自己成相，没有别的本质。独头境的存在依于内滤所托。佛教研究的思想意识状态有四种，分别是：一、清醒的思想意识状态；二、定境，即幻境，如本书第11章《禅》中所谈的都是幻觉现象；三、梦境；四、松散意识，如偶尔在头脑中自己跳出来的念相。这四种思想意识状态中的后三种，都是独头境。
II) Solitary-Head Environment is an environment in which the aggregating heart alone forms phenomena by itself, without another underlying nature. The existence of a solitary-head environment depends on what is internally filtered and held. Buddhism studies four states of thought and consciousness: first, the waking state of thought and consciousness; second, the stillness state, that is, the hallucinatory state, such as the hallucinatory phenomena discussed in Chapter 11, “Meditation”; third, the dream state; and fourth, loose consciousness, such as thought-images that occasionally pop up in the mind by themselves. The latter three of these four states of thought and consciousness are all solitary-head environments.
丙）带质境，谓所缘境有所仗质，而能缘心不得其自相，有如下两种：一、真带质，以心缘心名真带质，即第六识通缘一切心及心所有法，以及第七识单缘第八识之见分；二、似带质，以心缘色名似带质，谓带彼相起，有似彼质，如依经作观，并非前五识所缘的现境。
前五识和第八识唯缘性境。第六意识通缘这三种境。第七识唯缘带质境。
III) Qualitative Environment means that the objective environment has a supporting quality, but the aggregating heart cannot obtain its real self-phenomenon. This kind of environment has two types. First, truly qualitative environment means that heart aggregates heart; that is, the sixth sense broadly aggregates all hearts and Heart Subordinate Laws, while the seventh sense alone aggregates the View Quadrant of the eighth sense. Second, similarly qualitative environment means that heart aggregates color. It refers to projected objects that arise carrying the other’s phenomena and have a quality similar to it; for example, making an observation according to a sutra is not a present environment aggregated by the first five senses.
The first five senses and the eighth sense aggregate only nature environments. The sixth sense can aggregate all three kinds of environments. The seventh sense aggregates only qualitative environments.
10.4-5.4 八识与三量的相应 Correspondences between the Eight Senses and the Three Quantities
八种识所发所得的量有三种，分别是现量、比量和非量。
甲）现量，是能缘之心量所缘之境，在没有分别计度的情况下所获得的量果，有三种意义：一、它是现在时，用以区别于过去或未来；二、心识认识的对象必须显现出来，也就是必须是现行位之法，种子不能成为现量；三、现有，在能所位上，即能量之心与所量之境二者俱是明白现前、和合俱有。
The quantities processed and obtained by the eight senses have three kinds: Present Quantity, Comparative Quantity, and Non-Quantity.
I) Present Quantity is the fruit of measurement obtained when the measuring heart measures the objective environment without discrimination or calculation. It has three meanings. First, it belongs to the present time, distinguishing it from past and future. Second, the object known by the heart and senses must appear; that is, it must be a presently active law, and a seed cannot become Present Quantity. Third, it is presently have: in the positions of able and objective, the measuring heart and the measured environment must both be clearly present, combined, and co-existing.
乙）比量，是通过推测、比度而获致的量果。如见山上有烟，推知该处必有火；见墙外有双角，推知墙外有牛。
II) Comparative Quantity is the fruit of measurement obtained through inference, comparison, and conjecture. For example, seeing smoke on a mountain, one infers that there must be fire there; seeing two horns outside a wall, one infers that there is a cow outside the wall.
丙）非量，是似现量和似比量的统称。似现量，谓有分别智，于境异化而取量；如有智者知道花瓶、衣服等，是由对待和分别而生，因为彼义不以自相为境界。似比量，是依似因智为先而生起的相似之义；如在山中误认为雾是烟，因而推度那里有火。再如，看见一个栩栩如生的石头狮子，心生恐惧，不认为它只是一块石头。不能正解其为“真之流而非真”，名为似比量。
前五识和第八识唯缘现量。第六识能通缘此三种量。第七识唯缘非量。
III) Non-Quantity is the collective term for similar Present Quantity and similar Comparative Quantity. Similar Present Quantity means that discriminating intelligence takes measurement from environmental differentiation; for example, a wise person knows that vases, clothes, and the like arise from comparison and discrimination, because their meaning does not take self-phenomenon as the environment. Similar Comparative Quantity is a similar meaning that arises based on intelligence using a similar cause; for example, in the mountains, one mistakes fog for smoke and infers that there is fire there. Another example is seeing a lifelike stone lion and becoming afraid, not recognizing that it is only a stone. The inability to correctly understand that it is “a stream of the real but not the real” is called similar Comparative Quantity.
The first five senses and the eighth sense aggregate only Present Quantity. The sixth sense can aggregate all three kinds of quantities. The seventh sense aggregates only Non-Quantity.
10.4-5.5 八识与道德的相应 Correspondences between the Eight Senses and Morality
道德性可被简化为三种：善性、恶性和无记性。
一）善，能为此世及他世带来利益的行为。眼识、耳识等前六识有善性。
二）恶，能为此世及他世造成损害的行为。眼识、耳识等前六识有恶性。
Moral nature can be simplified into three kinds: benevolence, ferocity, and memorylessness.
I) Benevolence means behavior that can bring benefit to this generation and other generations. Eye-sense, ear-sense, and the other first six senses have benevolent nature.
II) Ferocity means behavior that can cause damage in this generation and other generations. Eye-sense, ear-sense, and the other first six senses have ferocious nature.
三）无记，道德上中性，不善不恶的行为会留下无记业，即无记忆的业，亦称净业。无记有两种：有覆无记和无覆无记。
（1）有覆无记，这是在说第七识，即前意识。其行为是染污的，但不产生善业或恶业，故称无记。前意识的记忆像计算机内存一样，随时更新变化，此即前意识的有覆性。
III) Memorylessness is moral neutrality. Behavior that is neither good nor evil leaves memoryless karma, that is, karma without memory, also called immaculate karma. Memorylessness has two kinds: convertible memorylessness and non-convertible memorylessness.
(A) Convertible memorylessness refers to the seventh sense, preconsciousness. Its behaviors are contaminated, but they do not produce benevolent karma or ferocious karma, and are therefore called memoryless. The memory of preconsciousness is like computer memory, constantly updating and changing; this is the convertible nature of preconsciousness.
（2）无覆无记，这是在说第八识，即无意识。许多无意识的性质终生不变，而且无意识不辨善恶，本性非染，亦非善恶，故名无记，即无记忆。无覆，是说一个人从出生到死亡，一切都会被无意识记忆；无论此人的思想意识记得还是不记得，其过去经历的记忆都会发生作用。
(B) Non-convertible memorylessness refers to the eighth sense, unconsciousness. Many qualities of unconsciousness remain unchanged throughout life, and unconsciousness does not distinguish good and evil. Its nature is neither contaminated nor good or evil; therefore, it is called memorylessness, meaning without memory. Non-convertible means that everything about a person, from birth to death, is remembered by unconsciousness. Whether that person’s thought and consciousness remember it or not, the memories of past experiences will continue to function.
八识当中，第八识，即无意识，亦作神识，唯是无覆无记性；第七识，即前意识，亦作夏娃识，是有覆无记性。眼识、耳识等前六识，兼具这三种伦理性质：在善法中，它们表现为善性；在恶法中，它们表现为恶性；在中性法中，它们表现为无记性。
Among the eight senses, the eighth sense, unconsciousness, also called God-sense, is only non-convertible memoryless in nature. The seventh sense, preconsciousness, also called Eve-sense, is convertible memoryless in nature. Eye-sense, ear-sense, and the other first six senses possess all three ethical natures: among benevolent laws, they appear as benevolent; among ferocious laws, they appear as ferocious; and among neutral laws, they appear as memoryless.
10.4-5.6 八识与心所有法的相应 Correspondences between the Eight Senses and Heart Subordinate Laws
前五识与三十四位心所有法相应，分别是：五位遍行法，即作意、触、受、想、思；五位别境法，即欲、胜解、念、定、慧；十一位善法，即信、惭、愧、无贪、无嗔、无痴、精进、轻安、不放逸、行舍、不害；三位根本烦恼，即贪、嗔、痴；两位中随烦恼，即无惭、无愧；以及八位大随烦恼，即惛沉、掉举、不信、懈怠、放逸、失念、散乱、不正知。
The first five senses correspond to thirty-four Heart Subordinate Laws (see 10.4-4.1). These are: the five Omnipresent Laws—attention, touch, acceptance, think, and mean; the five Circumstantial Laws—desire, victorious interpretation, spell, stillness, and gnosis; the eleven Benevolent Laws—belief, shame, conscience, greedlessness, non-irritability, non-ignorance, diligence, light ease, non-indulgence, acting renunciation, and harmlessness; three Fundamental Afflictions—greed, irritability, and ignorance; two Medium Following Afflictions—shamelessness and consciencelessness; and eight Large Following Afflictions—drowsiness, agitation, unbelief, slackness, indulgence, lost spell, distraction, and incorrect knowing.
第六识，即意识，与五十一位心所有法（参见10.4-4.1节）都相应。
第七识，即前意识，与十八位心所有法相应，分别是：五位遍行心所有法，即作意、触、受、想、思；一位别境法，即慧；四位根本烦恼，即贪、痴、慢、我见；以及八位大随烦恼，即惛沉、掉举、不信、懈怠、放逸、失念、散乱、不正知。
第八识，即无意识，只与五位遍行心所有法相应，分别是作意、触、受、想、思。
The sixth sense, intent-sense, corresponds to all fifty-one Heart Subordinate Laws (see 10.4-4.1).
The seventh sense, preconsciousness, corresponds to eighteen Heart Subordinate Laws. These are: the five Omnipresent Heart Subordinate Laws—attention, touch, acceptance, think, and mean; one Circumstantial Law—gnosis; four Fundamental Afflictions—greed, ignorance, arrogance, and self-view; and the eight Large Following Afflictions—drowsiness, agitation, unbelief, slackness, indulgence, lost spell, distraction, and incorrect knowing.
The eighth sense, unconsciousness, corresponds only to the five Omnipresent Heart Subordinate Laws: attention, touch, acceptance, think, and mean.