识就是心；心有三义：了别名识；思量名意；集起名心。集起复有三义: 一）心能收集、储藏诸法的种子；二）心即是那些收集来的诸法种子；三）种子由熏习而生长，而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14.1节的《集起》。

Sense is heart, and the heart has three significances: distinguishment 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; third, 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.

在五位百法中共有八位识，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、和八）无意识。其中第七前意识是前六识的移动工作平台；第八无意识是前七识的总根，亦作本识。日常生活中说的意识通常包括前意识和无意识；识蕴就是此前六识行为习气积聚体（如图11.4.5所示）的总和。

Among Buddhist five faculties of one hundred laws, there are eight positions of sense laws totally, namely, I) eye-sense, II) ear-sense, III) nose-sense, IV) tongue-sense, V) body-sense, VI) intent-sense, VII) preconscious-ness, and VIII) unconsciousness. The seventh pre-consciousness is the mobile working platform of the previous six senses; the eighth unconsciousness is the total root of the previous seven senses, also known as the base 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 accumulations of the behavioral habits of the previous six senses (as shown in Fig. 11.4.5).

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，还有六情之名。

I) eye-sense, which is the seeing of seeing colors. II) ear-sense, which is the hearing of hearing sounds. III) nose-sense, which is the smelling of smelling fragrances. IV) tongue-sense, which is the tasting of tasting tastes. V) body-sense, that is, the feeling of feeling touches. VI) 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.

七）前意识，佛教作末那识，神教作夏娃识，古人说其自身细微难辨，故用常随之而起的“意”来指代前意识。意是思量、意图、打算义；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地自我更新着。

VII) preconscious-ness, is called Mana-sense in Buddhism, and Eve-sense in Islam and Christianity. 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 mind, which is constantly updating itself with the change of intention.

古人常用 步屈虫来比喻前意识的行为特点。步屈虫移动时，后脚总是抓着些什么；前脚在寻找落脚点，像似思忖着。前脚抓稳后，后脚跟进。前意识的行为特点与步屈虫非常类似，也总是抓着些什么，四处张望，思量着。当它发现并转移到新的目标之后，执着的东西也会更新，然后再寻找新的前进目标。前意识“执着的东西”有人随念自我的功能，古埃及人称之为亚伯，日耳曼人称为马格尼，墨西哥人称作灵龙。夏娃识执着的“东西”是前面衰败了的事物，属于亚当识（即无意识的污染部分）。所以古人在描述夏娃时就采用 “抱着孩子”来标志那女人是夏娃，如图11.4.5-1-1是埃及夏娃在给亚伯喂奶。图2是日耳曼夏娃磨牙抱着马格尼；图3是墨西哥夏娃翠玉女抱着灵龙。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，义为对语言有增上的作用。

Ancient people often used the term "measuring worm" to describe the behavioral characteristics of the 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, which is also always grasping something, looking around and 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, Magni by Germanic peoples, and Quetzalcoatl by Mexicans. The attachment that Eve-sense's hold is the precedingly faded thoughts. The something attached by Eve-sense belong to Adam-sense (i.e., the contaminated part of the unconscious). That is why the ancients used the term "holding a child" in describing Eve to signify that the woman is Eve, as in Figure 11.4.5-1-1, which shows the Egyptian Eve breastfeeding Abel. Figure 2 shows the Germanic Eve Tanngrisnir holding Magni; Figure 3 shows the Mexican Eve Chalchiuhtlicue holding Quetzalcoatl. 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）无意识自是自果，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，能持业故。所以说无意识受熏，持种，就是命根，就是身体，就是器世界。佛教所说的器世界相当于现代尘世人所说的物质世界。

VIII) Unconsciousness, is its own fruit; the most outstanding character of unconsciousness is mutant. Mutation is saying that juristic seeds in unconsciousness are being smoked into maturity. Mutation is mature because mutations can keep karmas. Therefore, unconsciousness is smoked, is the seeds, is the life root, is the body, and is the Vessel World, which modern mundane people call the material world.

2 八识与九地的相应 Correspondences between Eight Senses and Nine Heartlands

鼻识和舌识只在欲界（如图11.4.5-2-23）有。眼识、耳识、和身识存在于五趣杂居地（如图23） 和离生喜乐地（如图24）。第三地（如图25）及以上，前五识全无。第六识和第七识普遍存在于无想异熟和长寿天除外的三界九地。第八识，无意识，普遍存在于三界九地。

Nose-sense and tongue-sense exist only in Desire Boundary (Fig 11.4.5-2-23). Eye-sense, ear-sense, and body-sense exist in the Five Interests Mixed Dwell Land (Figure 23) and the Leave Producing Laugh Land (Figure 24). The first five senses are absent in the third land (Figure 25) and above. The sixth and seventh sense are prevalent in all three boundaries nine lands, except for the Non-think Retribution and the Longevity Sky. The eighth sense, unconsciousness, prevails in all the three boundaries and nine lands.

3 八识与环境的相应 Correspondences between Eight Senses and Environments

八识所缘境有三种，分别是性境、独头境、和带质境。

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

甲）性境，即有自身性质的境，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，比如声音必须有耳听闻的质。三）从自种生，不是从能见种直接生出来的。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。

I) Nature Environment, which environment has its own nature and quality, 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）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12章《禅》中谈的都是幻觉现象；三）梦境；四）松散意识，如偶尔头脑中自己跳出来的念相。这四种思想意识状态的后三种都是独头境。

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 of this book, 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）带质境，谓所缘境有所杖质而不得自相，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，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，非是五识所缘现境。

III) Qualitative Environment, which means that the objective environment has it 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 first five senses’ aggregative objective.

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。

The first 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.

4 八识与三量的相应 Correspondences between Eight Senses and Three Quantities

八种识所发所得的量有三种，分别是现量、比量、和非量。

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

甲）现量，能缘之心量所缘之境，没有分别计度的情况下所获之量果，有三种意义。一）是现在时，以简别於过去或未来。二）心识认识的对象必须要显现出来，亦即必须是现行位之法，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。

I) Present Quantity, is heart’s measurement fruit when heart aggregates 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) 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.

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，因为对待和分别而生，由彼于义不以自相为境界故。似比量，依似因智为先，所起的相似之义，如于山中误认为雾是烟而推度，那里有火。再比如，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，是真之流而非真，名似比量。

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.

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。

The first 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.

5 八识与道德的相应 Correspondences between Eight Senses and Morality

道德性可被简化为三种：善性、恶性、无记性。

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

一）善，能为此世及它世受益的行为。眼识、耳识等前六识有善性。

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

二）恶，能为此世及它世造成损害的行为。眼耳等前六识有恶性。

II) Ferocity, means behavior that can cause damages in this and other generations. The eye-sense, ear-sense, etc., 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，即无记忆的业或称净业。无记有两种：有覆无记，无覆无记。

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.

一） 有覆无记，这是在说第七识，前意识，其行为是染污但不产生善恶业，此称无记。前意识的记忆像似计算机的内存，随时更新变化，此说前意识的有覆性。

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.

二）无覆无记，这是在说第八识。许多无意识的性质终生不变，且其不辨善恶，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，无论这个人的思想意识记得还是不记得，它过去的经历记忆都会发生作用。

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, 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.

八识当中，第八识是无覆无记性；第七识是有覆无记性。眼耳等前六识这三种性质都有，于善法中，它们表现为善性；于恶法，它们就是恶性。

Among the eight senses, eighth sense, i.e., unconscious, aka God-sense, is only nonconvertible memoryless nature; seventh sense, i.e., preconscious-ness, aka Eve-sense, is convertible memoryless nature. Eye-sense, ear-sense etc. first 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 qualities.

6 八识与心所有法的相应 Correspondences between Eight Senses and Heartland Laws

前五识与三十四位心所有法相应，分别是五位遍行法，即触、作意、受、想、和思，五位别境法，即欲、胜解、念、定、和慧，十一位善法，即信、精进、惭、愧、无贪、无嗔、无痴、轻安、不放逸、行舍、和不害，三位根本烦恼，即贪、嗔、和痴，两位中随烦恼，即无惭和无愧，和八位大随烦恼，掉举，惛沉，不信，懈怠，放逸，失念，散乱，和不正知。

The first five senses correspond to the thirty-four heartland laws (cf. section 11.4.4.1), which are the five Omnipresent Heartland Laws, namely, touch, attention, acceptance, think, and mean; the five Circumstantial Heartland Laws, namely, desire, resolution, spell, stillness, and gnosis; the eleven Benevolent Heartland Laws, namely, faith, diligently advance, shame, sin, non-greed, non-irritation, non-ignorance, light ease, nonindulgence, migration renunciation, and non-harm, the three Fundamental Annoyances, namely, greed, irritation, and ignorance; the two Middle Following Annoyances, namely, shamelessness and sinlessness; and the eight Large Following Annoyances, namely, depression, drowsiness, unbelief, slack, indulgence, lost spell, agitation, and improper know.

第六识，即意识，与51位心所有法都相应。

The sixth sense, intent-sense, corresponds to all the fifty-one heartland laws.

第七识，前意识，与18位心所有法相应，分别是五位遍行心所有法，触，作意，受，想，和思；一位别境法，慧；四位根本烦恼，贪，痴，慢，和我见；和八位大随烦恼，掉举，惛沉，不信，懈怠，放逸，失念，散乱，和不正知。

The seventh sense, preconsciousness, corresponds to the eighteen heartland laws, which are the five Omnipresent Heartland Laws, namely, touch, attention, acceptation, think, and mean; the one Circumstantial Heartland Law, gnosis; the four Fundamental Annoyances, greed, ignorance, arrogance, and Seth view; and eight Large Following Annoyances, depression, drowsiness, unbelief, slack, indulgence, lost spell, agitation, and improper know.

第八识，无意识，只与五位遍行心所有法相应，分别是触、作意、受、想、和思。

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

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