身識Body-consciousness
心王八識之第五。前五識之末。三能變中之了境能變（第三能變）。依身根（→#64），緣觸境（→#69），性境現量通三性。合中取境之第三識（→#3 已詳此分判）—— 鼻識合中取香、舌識合中取味、身識合中取觸。
漢zh · Xuanzang 譯
心王八識之第五。前五識之末。三能變中之了境能變（第三能變）。依身根（→#64），緣觸境（→#69），性境現量通三性。合中取境之第三識（→#3 已詳此分判）—— 鼻識合中取香、舌識合中取味、身識合中取觸。
經
[共傳] 《雜阿含經》六入處段（T2n0099）：
緣身、觸，生身識。
[大乘] 《解深密經》卷一·心意識相品（玄奘譯，T16n0676，T16.0692b–c）：
阿陀那識為依止、為建立故，六識身轉⋯⋯耳鼻舌身及聲香味觸為緣，生耳鼻舌身識，與耳鼻舌身識俱隨行，同時、同境，有分別意識轉。
——身識為合中取境之末識，於《解深密》四識平行論中與耳鼻舌同列：依阿陀那識（即阿賴耶 →#8），與五俱意識（→#6）同時同境而轉（詳 →#2 之大乘段）。
論
《成唯識論》卷五（前六轉識三性，T31n1585，T31.0028a）：
此六轉識，何性攝耶？謂善、不善、俱非性攝。
《八識規矩補註》（T45n1865）前五識體性頌：
性境現量通三性。
——身識緣性境（真實相分），唯現量（不起比量計度），通善、惡、無記三性。相應心所 34（同前五識；→#1 已詳）。
諸緣
身識七緣方生（同鼻舌；合中取境之七緣模式，→#3 已詳）：
| 緣 | 義 |
|---|---|
| 1. 根 | 身根（淨色根，遍布全身，→#64） |
| 2. 境 | 觸境（含 22 種所造觸，→#69） |
| 3. 作意 | 遍行心所（→#9）—— 警心趣境 |
| 4. 分別依 | 第六意識（→#6）—— 五俱意識同時起分別 |
| 5. 染淨依 | 第七末那識（→#7）—— 恆審思量為俱有所依 |
| 6. 根本依 | 第八阿賴耶識（→#8）—— 種子所藏 |
| 7. 種子 | 身識自種子（第八識所持，現行所熏） |
「空」「明」二緣之缺乃合中取境之必然 —— 觸必合身而起。諸緣遞減鏈：眼 9 → 耳 8 → 鼻／舌／身 7 → 第六意識 5 → 末那 4 → 阿賴耶 4。
⭐ 所緣境最廣：觸境含 22 種所造觸——四大種觸（堅、濕、煖、動）+ 18 種派生觸（澀、滑、輕、重、軟、緩、急、冷、飢、渴等）。五識中身識所緣最為豐富，亦反映身根遍布全身之物理特性（其餘四根僅居一處）。
至佛位
前五識共轉為成所作智（→#1 已詳；本條末「前五識總結」段下詳）。身識所轉之獨特處在於：佛之扶持有情——以轉淨之身識緣觸境之刹那，扶之手、受納之身、合於眾生物理刹那之回應，皆為轉淨身識之起作。身根遍布全身（→#5 漢段已詳）使此起作之感知之域為五識中最廣；佛之化身教於此識位達其現象學上完整 —— 自此前五識五條圓滿，下接深層三識（→#6, →#7, →#8）。
按：四層引文呈身識義之架構位置，與鼻舌（→#3, →#4）架構上平行而於兩點獨特：(一) 身根遍布全身——不同於眼耳鼻舌之局部根，身根之感知之域即覆蓋整個身軀；(二) 觸境內容最豐——四大種 + 18 派生 = 22 種所造觸，五識中所緣判攝最細密。前五識之共同總結（依淨色根、唯現量、通三性、34 心所、無分別、共轉成所作智）於此圓滿；詳見本條末「前五識總結」段。
梵saṃskṛta
kāya-vijñāna < kāya（身，→#64 已詳）+ vijñāna（識，→#1 已詳）。
kāya < √ci「聚、堆」+ -aya（抽象／結果後綴）—— 字義「積聚體、堆積之物」。
⭐ 詞源即教義之鋒利示例：「身」之梵文命名本身即攜佛教之無我洞見 —— 身非實體（ātman），乃四大（地水火風）暫時之積聚（saṃghāta）。kāya（積聚）↔ skandha（蘊，堆積）為同義互發：
| 詞 | 字義 | 教義所指 |
|---|---|---|
| kāya (身) | 積聚體 (< √ci 聚) | 身為四大積聚 |
| skandha (蘊) | 堆積、肩荷之物 | 五蘊之堆積結構 |
二詞同指破實體論派洞見 —— 一切「個體」皆 aggregate 而非 substance；其名本身即已揭示其無自性。詞源學作為教義之鋒利：講「身」之命名即已經在講「無我」。
⚠ In Review · 印歐祖語同源待考：√ci 之同源詞集限於印度伊朗語支（梵 citi「積、火堆」、caya「積堆」皆 internal 同源詞）；跨語支之印歐祖語同源（如假設之 *kʷei-）尚無定論。同 #3 鼻識之 ghrāṇa 案例：誠言其疑，印歐祖語不過度宣稱。然 kāya 之強處不在跨語支之 IE 鏈，而在內 Indic 之教義詞源——kāya / skandha 之義理互發乃此條真正之語言學亮點。
⚠ In Review · 《阿毘達磨集論》（Abhidharma-samuccaya）梵本無獨立之 kāya-vijñāna 定義段 —— 《集論》之識蘊定義以 vijānana（了別）總覆八識；前五識個別分判出自《唯識三十頌》第三能變框架（偈 8bc: viṣayasyopalabdhiḥ sā）及《成唯識論》傳統（→#1 已詳）。
《唯識三十頌》（Triṃśikā）+ 安慧釋（Triṃśikā-bhāṣya [Tvbh_70]）：
cakṣurādivijñānaṃ ṣaṭprakāram api viṣayavijñaptiḥ ǀ
眼等諸識（共六種，含身識）皆為境之了別。
「cakṣurādi」之 ādi 攝身識於典範之內（→#2 已詳）。
spraṣṭavya（觸境，→#69）< √spṛś「觸」（印歐祖語 *(s)pek- 或 *(s)preḱ-，學界尚有分歧）—— 同根之 sparśa（觸，遍行心所之一，→#10）為 spraṣṭavya 之同根對偶：所觸（spraṣṭavya）之識（kāya-vijñāna）緣此境而起，方有觸（sparśa）之心所現行（→#10 已詳此認識論之鏈）。
按：身識之梵文教義特殊處不在印歐祖語跨語支同源（弱），而在內 Indic 詞源所揭示之破實體論派教義—— kāya < √ci 聚 = skandha 蘊同義互發，講身名即講無我。此架構詞源學即《指月》方法論之闡明：詞源學非僅文獻語言學工作，乃直接義理工作。同根之 sparśa（觸 →#10）與 spraṣṭavya（觸境 →#69）之根境二分亦於此處標出 —— 心王（識）、心所（觸）、色（觸境）三範疇於 √spṛś 一根中分列。
巴pāḷi
南傳限於六識，身識於南北傳判攝完全共傳，皆名 kāya-viññāṇa；分歧僅在 manas（→#7）與 ālaya-vijñāna（→#8）二識之有無（→#1 已詳）。
Pāli 對應：kāya-viññāṇa。Skt → Pāli 之語音對應於 kāya 完全保留（不變形，kāya 為梵巴共形），唯 vijñāna → viññāṇa 之 jñ → ññ 標準對應。
注：kāya 一詞於 DN 22 用法有二義：(一) 廣義「身全體」—— 四念處之第一念處 kāyānupassanā（身念處）所用；(二) 狹義「身根」—— 此處身識生起公式所用。二義同源而於義理層分判。
南傳論藏《阿毘達摩攝義論》（Abhidhammattha-saṅgaha II）將 kāya-viññāṇa 列為 89／121 種 citta 之中之二，⭐ 此處南傳分判出乎前四識之獨特性：
| Citta | 受 | 業 |
|---|---|---|
| kāya-viññāṇa (一) | sukha-sahagata（伴身樂受） | kusala-vipāka（善異熟） |
| kāya-viññāṇa (二) | dukkha-sahagata（伴身苦受） | akusala-vipāka（不善異熟） |
——五識中唯身識以身樂／身苦受（sukha / dukkha，身 vedanā）為相應受，眼耳鼻舌四識皆以捨受（upekkhā，中性意 vedanā）為相應。此為南傳對身識之獨特分判：身識緣境之直接性強，故其異熟反映即直接呈現為身之苦樂（不假意之憂喜）。北傳唯識統歸前五識 34 心所相應之共框架，不另立此身苦樂之二心分類；然《成唯識論》於前五識亦承認與 sukha / duḥkha 之相應（卷六），與南傳判攝實質一致，唯不分立為獨立 citta。
《相應部·六處相應》SN 35 系列諸經之身識生起公式：
Kāyañca paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ.
緣身與所觸，生身識。
同公式亦見《大念處經》DN 22 法隨觀·六入處段、《中部》MN 148 Chachakkasutta。「根境識三事和合」之公式於六識皆逐字可代換。Pāli phoṭṭhabba（觸境）= Skt spraṣṭavya（→#69），同根 √spṛś / √phus。
《清淨道論》（Visuddhimagga XIV.36）以「油遍棉花」喻（sineha-paribhāvitatūla 之意象）狀身根之遍布：身根如油之遍布棉花，遍滿全身而不可分，與其餘四根之局部不同（俟字元級核校）。
按：身識為南北傳完全共傳之教義；合中取境之分判亦為南北傳共識——南傳論藏亦明 phoṭṭhabba 須與 kāyappasāda（身淨色）直接接觸方起 kāya-viññāṇa。⭐ 南傳之獨特分判：身識為五識中唯一以身樂／身苦受為相應之識——此非北傳所無，而是南傳將此事實明確形式化為二 citta 之分類，北傳則隱於前五識共框架中。Vism 之油遍棉花喻與唯識「身根遍布全身」教義同——南北傳於身根之現象學分析高度一致。
漢綜述zh-synthesis
「身識」之梵文 kāya-vijñāna 為兩段合成——kāya（身，→#64 已詳，< √ci「聚、堆積」+ -aya，字義「積聚體」）+ vijñāna（識，→#1 已詳）。⭐ 詞源即教義之鋒利示例：kāya（積聚體）↔ skandha（蘊，堆積）為同義互發——同指破實體論派洞見，講「身」之命名即已在講「無我」。同根之 spraṣṭavya（觸境，→#69，< √spṛś「觸」）+ sparśa（觸心所，→#10，< 同 √spṛś）於心王（kāya-vijñāna 識）／心所（sparśa 觸）／色法（spraṣṭavya 觸境）三範疇中分列——同一 √spṛś 根之三範疇展用。Pāli kāya-viññāṇa 與梵形完全相同（kāya 為梵巴共形）。
身識為了境能變第三之前五識分位之末條（→#1 已詳此分位共式）。七緣方生、合中取境（→#3 已詳），性境現量通三性、34 心所相應、無分別。七緣，其中觸境（→#69）含 22 種所造觸（四大種觸：堅、濕、煖、動 + 18 種派生觸），為五識所緣判攝最細密之內容。身根遍布全身（餘四根各居一處），使身識感知之域覆蓋全身。諸緣三依（→#6/#7/#8）全同 →#1。至佛位 → 與餘四識共轉成所作智（→#1 已詳）。南北傳判攝完全共傳（→#1）。
與 →#1 同——南北傳判攝完全共傳（→#1）。
身識為《大念處經》（DN 22）身念處（kāyānupassanā）之直接認知基礎——以觸為所緣之正念訓練安住於身識之直接顯現，對治「我在此身」之我相（satkāya-dṛṣṭi / 身見）。
「身識」玄奘直譯；英譯 Body-consciousness 沿 →#1 譯式。
身識 ——依身根，緣觸境，了別為性；性境現量,無分別為相；通善、不善、俱非三性。
英綜述en-synthesis
Sanskrit kāya-vijñāna compounds kāya (the body-faculty, see →#64) with vijñāna (discriminating awareness, see →#1). The Pāli kāya-viññāṇa preserves the compound essentially unchanged (kāya is identical in both languages; vijñāna → viññāṇa by the standard jñ- → -ññ- shift).
The Indo-European etymology of kāya is uncertain beyond the Indo-Iranian branch. Kāya derives from √ci "to gather, to heap, to pile up" (with the abstract suffix -aya), with internal Sanskrit cognates citi "pile, heap" and caya "accumulation"; cognates outside Indo-Iranian are not securely attested. The PIE chain is therefore weaker here than for jihvā (→#4) — but the etymological strength of kāya lies elsewhere. The word names the body in a way that itself encodes the Buddhist anti-substantialist doctrine. Kāya — an "accumulation" — is the same conceptual move as skandha — a "heap." Both terms refuse to name the body as a substance and instead name it as an aggregation. The terminology itself is the no-self teaching: to call the body kāya is already to refuse to call it ātman. This is etymology as doctrine — not a philological flourish, but a structural fact about how the Buddhist Sanskrit lexicon was assembled. The contrast with #4's jihvā is instructive: there, the Indo-European chain is rich and the cognate set spectacular; here, the Indic-internal chain is short but doctrinally radiant. Two different kinds of philological strength, both real.
A note on the tactile object: spraṣṭavya (觸境, →#69) — "the touchable" — derives from √spṛś "to touch," sharing its root with sparśa (觸 →#10), the cetasika of contact in the universal-five list. The single Sanskrit root √spṛś therefore distributes across three classificatory categories: the consciousness (kāya-vijñāna, this entry), the mental factor (sparśa), and the form (spraṣṭavya). The doctrinal architecture preserves the cognitive event as a whole — root, faculty, object, factor — articulated across categories without losing its unity.
Like all five sense-consciousnesses, body-consciousness operates by direct perception only (pratyakṣa / 現量) — the touchable is registered as such before any concept of "what is touching what." It apprehends the actual tactile object (vastu / 性境) and is itself morally neutral (通三性). As with the preceding sense-consciousnesses, Abhidharma-samuccaya gives no per-識 definition; the Triṃśikā-Sthiramati frame folds body-consciousness under cakṣurādi-vijñānaṃ ṣaṭprakāram api viṣaya-vijñaptiḥ. What makes body-consciousness distinctive among the sense-consciousnesses is not its definitional structure but the scope of its perceptual field. Of the five sense-faculties, only the body-faculty (kāyendriya) pervades the entire body — eye-faculty is in the eye, ear-faculty is in the ear, but body-faculty extends throughout the physical organism. The Pāli Visuddhimagga preserves the classical image: kāya-pasāda pervades the body "like oil in cotton" (Visuddhimagga XIV.36), saturating without dividing. Correspondingly, the tactile object (spraṣṭavya) is the richest in subdivisions: in classical Yogācāra analysis, the 22 derived tactile qualities (upādāya-rūpa) — the four primary touch-types of the great elements (solidity, fluidity, heat, motion) plus eighteen derivatives including roughness, smoothness, lightness, heaviness, softness, slowness, swiftness, coldness, hunger, thirst, and others. The other four senses each have a delimited object-range; body-consciousness's range is the largest and most internally articulated.
Seven conditions. Body-consciousness, like nose- and tongue-consciousness, requires seven conditions — neither distance nor light. Touch is the most directly contact-bound of all senses; the touchable must be physically present at the body-faculty for cognition to arise. The remaining seven conditions (faculty, object, attention, three deep-mind dependencies — manas →#7, mano-vijñāna →#6, ālaya →#8 — and the seed) parallel those of the other contact-senses. Body-consciousness completes the contact-mode trio (鼻舌身).
Body-consciousness is shared canon — with one Theravāda elaboration absent on the Yogācāra side. Both traditions recognize kāya-viññāṇa / kāya-vijñāna as arising from the meeting of body-faculty, tactile object, and discriminating cognition; the Pāli formula kāyañca paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ (SN 35, DN 22, MN 148) is verbatim what the Saṃyuktāgama gives as 「緣身、觸，生身識」. The contact-mode (合中取境) analysis is shared. The notable Theravāda elaboration: the Abhidhammattha-saṅgaha classifies kāya-viññāṇa as two cittas — one accompanied by bodily pleasant feeling (sukha-sahagata, kusala-vipāka), one by bodily painful feeling (dukkha-sahagata, akusala-vipāka). Of the five sense-consciousnesses, only body-consciousness is paired with bodily vedanā (sukha / dukkha) rather than with mental vedanā (somanassa / domanassa / upekkhā); the other four sense-consciousnesses are all paired with neutral mental feeling. Why? Because tactile cognition has the most immediate somatic register: pleasant or painful contact registers in the body itself before mental elaboration takes over. The Yogācāra side recognizes the same fact (the Cheng Weishi Lun 卷六 acknowledges that the first five consciousnesses can co-arise with sukha and duḥkha) but does not formalize it into separate citta-classifications, since the 34-cetasika framework already covers feeling-quality through the universal vedanā (→#11). The same doctrine, two systematizations.
Body-consciousness is contemplatively foundational. Mindfulness of the body (kāyānupassanā / 身念處) is the first of the four foundations of mindfulness in DN 22 Mahāsatipaṭṭhāna and SN 47 Satipaṭṭhāna-saṃyutta — and it operates precisely through the field of body-consciousness, attending to breathing, posture, motion, the elements, and decay. Two features make it particularly effective for sustained practice. First, tactile experience is unrefusable: the eyes can close, the ears can be plugged, but the body-faculty cannot be turned off. The constant background of touch — clothing against skin, weight on cushion, breath at nostrils — makes it a continuously available object of attention. Second, the felt sense of "I am in this body" — the most basic and pre-reflective form of ātman-grasping (satkāya-dṛṣṭi / 身見) — is woven into body-consciousness more directly than into any other sense. To examine body-consciousness carefully, slowly, and without the usual rush of conceptual elaboration is therefore to examine the substrate of self-grasping at the level where it still has a phenomenological signature, before mind-consciousness has finished constructing the "I" that owns the body. The classical traditions — kāyānupassanā in Theravāda, 身念處 in Chinese Mahāyāna, the body-scan practices of Vipassanā — converge on this faculty for good architectural reason.
Body-consciousness — the discriminating cognition that arises depending on the body-faculty and its tactile object. Apprehends the touchable (the four primary tactile types and their eighteen derivatives) directly by perception, in the contact-mode, pervading the entire body. Morally neutral in itself; takes its ethical valence from the mental factors it co-arises with.
譯translator's note
譯者按： 結構分析詳 S3-P02、S3-P06。身識（kāya-vijñāna，#5）為前五識之末，於兩點獨特：身根遍布全身（餘四根局部）、觸境含 22 種所造觸（餘四境判攝較粗）。⭐ 詞源閃光：kāya（身，積聚 < √ci 聚）↔ skandha（蘊，堆積）為詞源即教義之鋒利示例 —— 講「身」之命名即已在講「無我」。同根之三範疇分布（√spṛś → kāya-vijñāna 識 / sparśa 觸（→#10）/ spraṣṭavya 觸境（→#69））示意義理架構於唯一根中之多層分節。