六識 六想
發文作者 marksheu 於 九月 11, 2011
x132. 六識 六想–
《靜思晨語。法譬如水》–2011/09/08
或因六根造一切罪
或因六識造一切罪
六根對六塵成六識
The Six Roots and Six Consciousnesses may cause all wrongdoings. When the Six Roots engage the Six Sense Objects, the Six Consciousnesses arise.
There are Six Roots and Six Consciousnesses. The Six Roots connect with the Six Sense Objects, and consciousness differentiates things. We have discussed the Six Sense Organs. Today we will about the Six Consciousnesses. They are eyes, ears, nose, tongue, body and mind.
「眼」有識，現在的人叫做視神經，或者是耳的神經。有眼睛、有耳朵，但如果視神經敗壞了，就算有眼睛也看不到東西，那就是因為視神經失靈。明明你看他就是有耳朵，但是你說話他就是沒有聽見。
The consciousness of the eyes in modern terminology, is the optic nerve. There is also the acoustic nerve. Even if we have ears and eyes, if our nerve system is damaged, we cannot see. It is because the optic nerves are not working. You see people who have ears, but they cannot hear.
現在的教育真的很用心發達，已經可以教他看唇語。他用眼睛用心的看，看你的嘴唇在動，他就知道你在說什麼？所以他把耳識的功能，也集中在於眼根上面，眼睛用極專注的心去看，去讀他的唇在說話，如此當然也要有意識。所以眼識有的時候真的要擔當很多的功能。
Today’s education is very broad and advanced. The deaf are taught to read lips. They focus intently with their eyes on the movement of others lips to know what they are saying. So they shift the function of Ear-consciousness to the eyes. They focus energy in the eyes to read others lips as they speak. To do so, they also need Mind-consciousness. So Eye-consciousness is sometimes multi-functional.
還有耳識，雖然有的人眼睛看不到，但是他的耳朵很靈敏，他雖然看不見，不過他的記性很好，聽到人的聲音，跟他介紹這個是什麼人？他就記得了。所以這個耳識如果可以很專注的用心，傾聽這個人的聲音，當別人介紹過之後，這個人開始和他談過話，下一次再接觸的時候他就可以叫出對方的名字，不用讓別人問他說：「你能認得我的聲音嗎？」不需要這樣。只要對方一開口，他就可以說：「我知道你是什麼人。」看，耳識很聰明，只要我們用心，應用耳朵的功能，他就能彌補眼睛看不見。
Regarding Ear-consciousness, some people cannot see, but they are very nimble. They cannot see, but they have a good memory. They listen to voices and recognizes the speakers. So if our Ear=consciousness is focused on the voice of the person who was introduced to us and has spoken with us, next time we meet him, we can recall his name without being asked “Do your recognize my voice?” When the person speaks, we will already know who he is without being asked. See, Ear-consciousness is very clever. As long as we are mindful in using our ears, they will help us when we cannot see.
有時候看人在打電腦，可是他眼睛看不見，但是他可以打電腦，自嘆不如啊！他不僅會打電腦，還能當電腦工程師，真的是很神奇妙用。這就是專——心專。
We see people typing at a computer. They cannot see, yet they are able to use the computer. I truly admire that. Not only can they use a computer, they can also do computer engineering work. It is truly amazing. That is focusing the mind.
所以這就是眼識、耳識，還有鼻識。「鼻識」可以在很遠的地方有什麼樣的味道，他能用鼻子去聞，去聞得出這是什麼東西的味道？不需要用眼睛看，也不需要用耳朵聽，他能夠運用他的鼻識，鼻子的神經去聞出大地萬物，不論是植物、甚至是人物——這個是什麼人的味道？我們平時沒有感覺，除非人很多才會覺得空氣不太好，其實，鼻子真正靈敏的人，什麼樣的人？什麼？眼睛閉起來，耳朵遮起來，就只用鼻子聞也可以知道這是什麼人？這就一樣要專。
With Nose-consciousness, one can smell something from afar and recognize it by its odor. One does not need to see or hear, but can use Nose-consciousness, the olfactory nerves, to distinguish anything, be it a plant or even a person. We usually do not sense the smell of people. Only when it is crowded do we sense that the air is stale. Those with a keen sense of smell can recognize a person with their eyes closed and ears covered. They will know who the person is. It takes focus.
舌識。甜、鹹、酸、苦、辣等等…經過他稍微嚐一下就知道，所以這同樣也很靈敏。這個地方所說的「識」，舌頭的感覺，就是專指吃的方面。
With Tongue-consciousness, one can fell if something is sweet, salty, sour, bitter or spicy. It is also very keen. The Tongue-consciousness is the sensation of the tongue with regards to food.
再來就是「身識」。我們的身體，這時候到底是冷或是熱？問大家，可能大家腦子裡面的意識一下子就會浮現出來：「還會熱。因為還需要吹電扇。」對啊，這就是心和境的接觸。倘若秋天過了之後，就是冬——冬天。到了冬天之後若再問大家：「現在是冷或是熱？」大家就會回答說：「會冷。」還會再問：「門關了嗎？關緊了嗎？」就會怕風吹進來。這就是身的識。
Next is the Body-consciousness. Do you feel cold or hot? Being asked this, your mind may quickly discern that it is hot, so you need a fan. That is the mind connecting to external conditions. After autumn comes winter. Is it cold or hot? It is cold. Did you close the door tight to prevent the draft from getting in? That is the Body-consciousness.
所以不論是眼、耳、鼻、舌、身，都是有這個識，就是神經的感覺。其實這個神經的感「覺」就是對「意」，所以這個意識就叫做第六感。眼睛的感覺、耳朵的感覺、鼻子的感覺、舌頭的感覺、身體的感覺，再來就是第六個感覺，這叫做意識。
So the eyes, ears, nose, tongue and body all have consciousness. They are of the sensory nervous system. The senses, through nerves, connect with our Mind-consciousness, which is considered the Sixth Sense. After the senses of the eyes, the senses of the ears, the senses of the nose, the senses of the tongue, and the senses of he body, there is the Sixth Sense. We call it the Mind-consciousness.
六根六塵會合起來
生起我們的感覺
若離開了根與塵
感覺就會消失
When the Six Sense Organs and Six Sense Objects come into contact, feelings arise. Once we are free of the Six Sense Organs and the Six Sense Objects, the feelings disappear.
第六就是意識。這就是說，六根對著色、聲、香、味、觸、法這個六塵。也就是我們的「意」是去造作分別的方「法」。「法」就是要去瞭解、分別很多不同的能力。所以這就是在「六塵」這些東西當中，因為有這些東西，就會有很多不同的組織、不同的形色，去分辨這些的都叫作「法」。你需要去分別的方法，這是在第六識。
So the Six Sense Organs connect with form, sound, smell, taste, touch and thoughts. Our minds perceives thoughts, which all kinds of mental formations. So those are the Six Sense Objects. Objects are of different compositions, forms and colors. They are just things. WE need a way to distinguish between them, and we do this through the Sixth Consciousness.
所以這六項合起來，是六根對六塵，六識對外面的境界，根塵會合，所以才會發生有這樣的味道、有這樣的識、有這樣的感覺。如果沒有這樣的「意」、沒有這樣的「第六感」，根本就沒有辦法起作用。
The Six Roots connect with the Six Sense Objects, and the Six Consciousnesses with external states. When Sense Organs connect with Sense Objects, smells, colors and feelings are produced. Without the mind, the sixth sense, there is no way for anything to have an effect.
比如說到「榴槤的味道如何？」現在這邊有榴槤嗎？沒有！可是大家知道榴槤，所以會說：「榴槤有味道很重。」
If I ask you what durian smells like, do you need to have a durian now? No. We all know it. How do we know? Durian has a strong smell.
為什麼現在問大家榴槤，大家就會說：「我知道啦！榴槤就是這樣的味道。」有聞到嗎？沒有啊！為什麼沒有？因為榴槤不在這裡，我們這裡沒有榴槤。但是有聞過的人都會知道榴槤的味道很難聞。但是，現在有嗎？沒有。所以這就是說，需要和有的東西合起來，這個根塵會合，所以這就是六根會合六塵，在六識當中才會生起我們的感覺。若是根和塵分離開了，只有意根的作用，就只是知道，但是沒有感覺。只能夠知道榴槤的味道不好聞，只是知道，但是現在沒有，就是沒有感覺。
When I ask you about durian now, you know how durian smells. Do you smell it? No. Why not? There is no durian here. But those who have smelled durian know its bad smell. Do you smell it now? No. That was to show that sense organs and objects must connect. The Six Sense Objects bring up our perceptions. If the Six Roots depart from the Six Objects, there is no feeling. We know, but do not feel it. We know the strong smell of durian, but we do not smell it now.
所以因為我們平時，凡夫常常說的都說到八識。除了六識，外面在的相在我們的內心起了分別，境若遷變了之後，現在就是接下來就是「思」，那就是第七是，這在《靜思晨語。法譬如水。懺悔心 洗滌心靈無明 》也已經說過了。這個第七識就是造作。
We often speak of the Eight Consciousnesses. Besides the Six Consciousnesses, our minds differentiate external states. After a situation passes, our thoughts become memories. This is the Seventh Consciousness. The day before yesterday I mentioned that the Seventh Consciousness creates.
周圍的境界
和我們今生後世息息相關
修行就是要斷除不好的業種
延續好的
Our surrounding circumstances are closely related to the conditions of this life and the next life. Spiritual practice is about eliminating all bad karmic causes and extending the good ones.
Actually, when the eye organ connects with an external condition, a picturesque scene, and takes the image into our minds, it has no effect on us. The external condition is beautiful, but it passes. But if the external condition was a person scolding us, the condition will be stored in our minds. Why did the condition leave an effect? Being scolded by someone angers us, and makes us dislike that person when we see him again. These are thoughts. We recall impressions of the past when our minds and external conditions intertwine. Through recollection, through our thoughts, we feel very unhappy. We may slander that person and take actions against them. This begins with the mind.
你若造做了之後，這個人和你的情仇怨恨，這個種子已經成了，種子就叫做第八識！
Once it is created, we have planted the seed of resentment toward that person. That is the Eighth Consciousness.
所以情仇怨恨結起來，就是這一世和下一世相牽的塵索。所以說起來，六識是功能，和外面的境界相緣；七識是作用；八是就是已經成了種子，已經成就出來了。這就是為什麼我們要修行，要那麼微細，要用很微細的心來記住我們周圍的境界？我們周圍的境界是和我們今生、後世都是息息相關。所以我們修行，也是期待著我們這份這一世緣著過去的種子來，好的種子我們要如何延續下去？壞的種子我們要如何斷除？這都是要看我們現在如何修行。
The animosity and resentment are carried from this life to the next. So the Sixth Consciousness connects with external states, ten the Seventh Consciousness moves into action, and the Eighth Consciousness stores the seed. That is why spiritual cultivation requires that we are very attentive to our surrounding circumstances. Our surroundings are closely related to the conditions of this life and the next life. So the goal of spiritual practice is to carry the good seeds from past lives and eliminate the bad seeds. This can be done through spiritual cultivation.
所以這個識在外面造作，六識是外面的功能；七識是發動我們如何對外造作的功能；八識完全是收藏的功能。所以說起來，我們要很用心。
As consciousness engages with outside factors, the Six Consciousnesses connect externally. The Seventh Consciousness creates. The Eighth Consciousnesses stores. So we must be very mindful.
六根對六塵成六識
相應起念刻入心版
產生愛惡的分別和執取
而為六想
When the Six Roots engage the Six Sense Objects, the Six Consciousnesses arise, creating mental impressions. Likes and dislikes are created by the discriminating function the Six Perceptions.
Perception comes after Consciousnesses.
六想就是取於六塵，剛才說過了，取於六塵。六塵就是：色、聲、香、味、觸、法。這種塵，不論是色，也不論是聲音等等，外面的境界配合我們的六根去會合，然後意識起分別，分別之後就是想。分別過去，這個相已經在我們的心版上，所以識可以去分別這是高的，這是低的。這是樹、這是草。剎那過去，就是這個相要刻入心裡、心版，所以叫做六想。
Six Perceptions arise from the Six Sense Objects. As I just said, the Six sense Objects include form, sound, smell, taste and touch. These objects, be they forms, sounds, etc., are external and connect accordingly with our Six Sense Organs. Then our consciousnesses make distinctions and give rise to perception. Perception will distinguish and the impressions stay in our minds. Our consciousnesses make distinctions: something is high or low, or something is a tree or grass. Scenes pass in a flash, but the images remain in the mind. Those are the Six Perceptions.
這個六想就是與六塵接觸之後，我們放在我們的心裡，我們很快就會去反應。我們一旦反應了，就會去想，這是我愛的，我馬上就想要取。這是我不愛的，我會怕，我會趕緊遠離。這些相，經過意識的分別，這樣的分別就是想。
The Six Perceptions are what remain in our minds when we connect with the Six Sense Objects. We react to them instantaneously. If we feel that we like it, we want to have it right away. If we do not like it we may fear it and want to get away from it quickly. The impressions are subject to discrimination in our consciousness.
想法若產生偏差
就會傷失善根
When our views are deviant, we may lose our root of goodness.
So if we cling to wrong impressions or thoughts, one might say that we hold the wrong view because we have misinterpreted the impressions or memories. Thus we may lose our root of goodness.
同樣的一句話
不善解可能變成是非
解就能以感恩心
正向看人生
Well-intentioned words become a source of conflict if one does not have a heart of understanding and empathy. With understanding, one an face life positively with a heart of gratitude.
有的時候，明明這個人就是好意在勸解我們，我們卻感覺到：「你是來試探我的。」或者是：「你是來諷刺我的。」同樣的一句話，我們若能善解，我們會用感恩心；我們若是不能夠善解，就很可能會變成是非。
That person spoke with good intentions, trying to advise us. Yet we feel that he is challenging us. But, upon hearing those same words, if we could be understanding, we would be grateful. If we are not we may turn it into a dispute.
還記得我曾經說過，有一對小姑和嫂嫂來的時候，這個小姑很疼嫂嫂，就很偏護嫂嫂。當個嫂嫂娶進門了之後，婆婆就是挑剔，這位小姑很有正義感，覺得媽媽很沒道理，很挑剔嫂嫂，講話都會挖苦嫂嫂，但是嫂嫂都是笑笑的，逆來順受。她就跟嫂嫂說：「你怎麼這麼傻啊？媽媽跟才和你說的話你聽不懂嗎？」嫂嫂就說：「我聽不懂啊！我想媽媽教我是對的；我聽不懂耶！媽媽跟我說我不對應該就是真的不對，所以我應該要改。」
I remember speaking about two sisters-in-law. The younger sister was fond of her brother’s wife and always took her side. When she married into the family, her mother was very critical. The younger sister had a strong sense of justice and thought her mother unreasonable for nitpicking and mocking her sister-in-law. But the sister-in-law always bore it with a smile. The younger sister would ask her, “Why are you so foolish? Didn’t you understand what. Mother was trying to imply?” She replied, “I didn’t. Mother was right in teaching me. I didn’t understand. Mother said I was wrong, and I was. I should change”
愈來小姑對於嫂嫂就愈加的偏護，覺得：「嫂嫂沒有我不行。嫂嫂如果沒有我會被別人欺負。」有一回她就把嫂嫂帶來，對我說：「我嫂嫂真傻，師父您是不是幫她開智慧一下？」我就問說：「如何傻？」她就說：「媽媽這樣說、這樣說，她都聽不懂。無論人家怎麼說，她都是逆來順受。」
The younger sister wanted to protect her more. She thought her sister-in-law needed her, otherwise, she would be bulled. She brought her sister-in-law to see me and told me how foolish she was. She asked me to make her wiser. “How is she foolish?” She said, “My mother said this and that to her and she didn’t understand. She just listened without taking offense. “
我就問她嫂嫂：「妳怎麼樣？難道婆婆這樣說，妳一點都不會生氣？」她就說：「不會啊！真的，老人家經驗多，她的眼睛最少也看得也比我們多。我做事情如果那裡有不對的地方，人家告訴我們，我們就要改啊！改了是愈改愈好，所以我還要感恩啊！」
So I asked her sister-in-law, “What about you? Aren’t you mad about what your mother-in-law said?” She said, “The elderly have more experience. They have seen more than I have. When others tell me what I have done wrong, I should make amends. Then I can improve. I should be-grateful”
我就對小姑說：「嫂嫂她很歡喜，被人罵也都不會生氣，還會感恩別人。她很有智慧，妳要我開什麼呢？她本來就有智慧啊，她能夠包容、懂得知足、能夠善解，懂得感恩，她很滿足啊，那裡不好呢？倒是妳啦，妳的心量不夠啊！妳用另外的感覺去聽，無論妳媽媽說了什麼話，妳都抓她的『話骨』出來，那個『肉』很美妳都沒有看到。」這位小姑就說：「原來是我不對。」
So I told the younger sister, “Your sister-in-law is very happy. She was scolded but she didn’t get mad. Instead, she’s grateful. She is very wise. There’s no need to make her wiser. She is a person of wisdom and knows how to be accommodating, understanding, grateful and content. There’s nothing wrong. But you, your mind isn’t open. You have read your mother’s words differently. You failed to see the big picture. You’re the one at fault”
看，這種思想、角度，我們的思想角度如果不同，妳看東西也會偏，聽聲音也會偏，等等…都是在外面的相進入我們的內心，我們要用什麼方法把這個相看得正確？把他美化？都很重要。若沒有這樣，我們的看法若是偏差去了，就會傷失善根，我們會損傷到我們的善根，對我們的善根絕對有傷害。所以我們應該要很謹慎。
This is thinking from a slanted perspective. If we think from a slanted perspective, what we see, hear, etc., may deviate. When an external image enters our mind, seeing it clearly and in the best light is very important. If our view is off, we may lose our root of goodness. It is definitely harmful to our root of goodness. So we should be extremely cautious.
因為這個想如果不正確，它就會模糊了，變成了「妄」。這個妄想會一直衍生出來，所以我們學佛真的要把我們的心照顧清楚，對外面的境界要很明朗，否則會生出幻想、幻覺，就會幻聽。如果見解、妄念一直出來，我們就會思想顛倒，在六根、六塵等等…我們這個六識也是會被心給混亂了，所以這個意識要去分判，一樣會跟著亂。這個思所造作的計畫，就會慢慢一直離譜掉。
If the thought is not right, it becomes a delusion, which will lead to even more delusions. So when we learn Buddhism, we really should take good care of our minds and clearly see all external conditions. Otherwise, we will have delusions and hallucinations. False views will keep developing, and our thoughts will be in disarray. Our Six Roots, Six Sense Objects, and Six Consciousnesses will be disturbed by our minds. When the Consciousness makes judgment it will become confused. Our thoughts plans and conduct will gradually deviate.
各位，真的修行是一個很深的學問。但是如果我們可以用很單純的心，應該就是可以很清楚的修行，所以大家要時時多用心。
Everyone, spiritual practice is truly profound. As long as we keep our minds pure, we can practice with clarity. So everyone please always be mindful.
