想Recognition
遍行五之第四。亦五蘊之一（想蘊）。於境取像為性，施設種種名言為業。
漢zh · Xuanzang 譯
遍行五之第四。亦五蘊之一（想蘊）。於境取像為性，施設種種名言為業。
經
[共傳] 《雜阿含經》卷二（46 經，T2n0099），佛告諸比丘六想身：
云何想如實知？謂六想身——眼觸生想，耳、鼻、舌、身、意觸生想，是名想，如是想如實知。
[大乘] 《解深密經》卷三·分別瑜伽品（玄奘譯，T16n0676，T16.0700a17-19）——四顛倒之依：
顛倒義者，謂即於彼能取等義，無常計常，想倒、心倒、見倒。苦計為樂，不淨計淨，無我計我，想倒、心倒、見倒。
論
《成唯識論》卷三：
想謂於境取像為性，施設種種名言為業。謂要安立境分齊相方能隨起種種名言。
按：三層引文呈想義之義理縱深——阿含 46 立六根之觸生六想身，定想為觸所生之心所（cetasika）並通於六根；解深密經將想置於四顛倒架構之首（無常計常等，皆「想倒」之延伸 → 心倒 → 見倒），示想為 viparyāsa 之認知根源；唯識論則於心所層面拆想為「取像」+「施設名言」二步——前取，後立，方能隨起名言運作。三層皆指同一作用：取相—貼標—再認，三步互依——共傳定其本體範圍（六根六想），大乘標其解脫論之風險（顛倒之根），唯識論為心所（cetasika）機能之 step-by-step morphology。
梵saṃskṛta
sam-（共、合）+ √jñā（知）—— 印歐祖語 *ǵneh₃- 「知」。此印歐祖語根衍出三蘊三識：pra-jñā（慧，前知）、saṃ-jñā（想，合知）、vi-jñāna（識，分知）—— 一根三相，由前綴而異。
同源詞群：Latin (co)gnōscō, gnōtus → 英 cognition, recognize, ignore（< in-gnōscere「不來知」）、notion, notice；Greek gignṓskō, gnōsis → 英 diagnosis, prognosis, gnosis, agnostic；Old English cnāwan → 英 know, knowledge, ken, can（modal）。「想」之梵文詞 saṃ-jñā 與拉丁 re-cognoscere 為構詞 twins——「合知」與「再合知」一義；英文之 recognize 即想心所之精準字源鏡像。譯想為 perception 易招「被動感受」之聯想；其字源親屬實為 recognition——以舊存記號（nimitta）對新現境作匹配之主動操作。
《阿毘達磨集論》（Abhidharma-samuccaya，Pradhan 校本，五蘊相分節）：
kiṃlakṣaṇā saṃjñā / saṃjānana-lakṣaṇā saṃjñā / saṃjñā nānā-dharma-pratibimba-udgrahaṇa-(svabhāvā) yayā draṣṭa-śruta-mata-vijñātān arthān vyavaharati //
何為想之相？以辨識（saṃjānana）為相。想以取種種法之影像（pratibimba-udgrahaṇa）為性，由此能指稱（vyavaharati）見聞覺知之諸境。
| 梵文 | 玄奘譯 | 義 |
|---|---|---|
| saṃjānana | 辨識 | 合知（saṃ- + √jñā） |
| pratibimba-udgrahaṇa | 取像 | 取（udgrahaṇa）影像（pratibimba） |
| vyavaharati | 施設種種名言 | 指稱、以名稱用 |
| 對境 | 見聞覺知之諸境 | draṣṭa / śruta / mata / vijñāta |
按：成唯識論卷三「於境取像為性，施設種種名言為業」即此梵文之逐字對應—— pratibimba-udgrahaṇa = 取像，vyavaharati* = 施設種種名言。玄奘譯文於想又一次完整保留無著之措辭。《集論》之 (svabhāvā) 為藏譯回補之詞，餘皆梵文殘卷本所有。*
巴pāḷi
遍心所（sabbacitta-sādhāraṇa cetasika），亦五蘊之一（saññā-khandha）。
經
《相應部·蘊相應》 SN 22.79 Khajjaniyasutta（CSCD）—— 佛親自以動詞自定義五蘊之位置典範：
Kiñca, bhikkhave, saññaṃ vadetha? Sañjānātīti kho, bhikkhave, tasmā 'saññā'ti vuccati. Kiñca sañjānāti? Nīlampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti. Sañjānātīti kho, bhikkhave, tasmā 'saññā'ti vuccati.
比丘！何故說「想」？辨認故名想（sañjānātīti...saññāti vuccati）。辨認何？辨認青、辨認黃、辨認赤、辨認白。辨認故名想。
同沙門 SN 22.79 中，佛以動詞自定義五蘊：色（ruppati）、受（vedayati）、想（sañjānāti）、行（saṅkhata-m-abhisaṅkharonti）、識（vijānāti）。「以青黃赤白為例」立想之相，正合《集論》 pratibimba-udgrahaṇa（取色相）。同見 SN 22.95 Pheṇapiṇḍūpamasutta 之五喻中，想喻陽焰（marīcikūpamā saññā）—— 遠望若水，趨近水散。
論
《清淨道論》 XIV.130（行蘊）以四相分析想：
| 四相 | Pāli | 義 |
|---|---|---|
| 相 lakkhaṇa | sañjānana | 辨識 |
| 業 rasa | paccabhiññāṇa-kāraṇa-nimittakaraṇa | 作標記為再辨識之因 |
| 現 paccupaṭṭhāna | yathā-gahita-nimitta-vasena abhinivesa | 依所取相而執取 |
| 足處 padaṭṭhāna | yathā-upaṭṭhita-visaya | 所現前境 |
譬喻有二： ① 木匠繫標於木——將原木一一加標識，便於日後辨認；想於諸境皆作此事。 ② 盲人摸象（Udāna 6.4）——觸頭如甕、觸牙如犁、各據所觸而異說「象」；想之 yathā-gahita-nimitta（依所取相而執）即此偏執。
按：《集論》 pratibimba-udgrahaṇa + vyavaharati = Vism sañjānana + nimittakaraṇa——南北傳同以「取相—作標記—再辨識」之三步描寫想：取像、貼標、再認。同一作用，三源（《集論》 / Vism / Atthasālinī）共持。木匠繫標之喻使想之機械操作顯豁——想非神秘之識別，乃以記號對所緣作機械式配對。
漢綜述zh-synthesis
「想」之梵文 saṃjñā 為 sam-（共、合）+ √jñā（知），印歐祖語 *ǵneh₃-「知」。同根三式由前綴分化：pra-jñā（慧，→#18，「前知」）、saṃ-jñā（想，本條，「合知」）、vi-jñāna（識，#1-#8，「分知」）——一根三相，義理 payoff 直接。英文同源詞族：拉丁 (co)gnōscō → cognition, recognize, ignore（< in-gnōscere「不來知」）、notion, notice；希臘 gignṓskō, gnōsis → diagnosis, prognosis, gnosis, agnostic；古英 cnāwan → know, knowledge, ken。Sanskrit saṃ-jñā 與拉丁 re-cognōscere 為構詞 twins——「合知」與「再合知」一義，英文 recognize 即想心所之精準詞源鏡像。√jñā 跨 cluster 詞族（含 →#18 慧）詳譯者按及 intro §4.5。
想（遍行五之第四）居受（→#11）之後、思（→#13）之前。《阿毘達磨集論》於蘊位定義想：「saṃjānana-lakṣaṇā saṃjñā / saṃjñā nānā-dharma-pratibimba-udgrahaṇa-(svabhāvā) yayā draṣṭa-śruta-mata-vijñātān arthān vyavaharati //」——「以辨識（saṃjānana）為相；想以取種種法之影像（pratibimba-udgrahaṇa）為性，由此能指稱（vyavaharati）見聞覺知之諸境。」《成唯識論》卷三「想謂於境取像為性，施設種種名言為業」為此梵文之逐字對應——pratibimba-udgrahaṇa = 取像，vyavaharati = 施設種種名言，玄奘完整保留無著之措辭。想亦身兼想蘊之位（詳 (→#11) 譯者按），為遍行五內與受並立之雙蘊心所。
三源獨立收攝於同一意象——「想 = 取相作標記以供再辨識之操作」。Asg pratibimba-udgrahaṇa（取影像）+ vyavaharati（指稱）；Vism XIV.130 sañjānana（辨識）+ paccabhiññāṇa-kāraṇa-nimittakaraṇa（作標記為再辨識之因），附木匠繫標於木之喻（想於諸境作標記，便於日後再認）及盲人摸象喻（yathā-gahita-nimitta-vasena abhinivesa，依所取相而執）；《相應部》SN 22.79《Khajjaniyasutta》以動詞自定義：sañjānātīti...tasmā saññāti vuccati（「辨認故名想」）——以青黃赤白為例，正合 Asg pratibimba-udgrahaṇa（取色相）。SN 22.95《Pheṇapiṇḍūpama》以陽焰喻想（marīcikūpamā saññā）——遠望若水，趨近水散，示想之標記並非對境如實，乃依所取相而投射。
想於解脫論中具關鍵風險——《解深密經》以「想倒」（saṃjñā-viparyāsa）為四顛倒之首，無常計常 / 苦計樂 / 不淨計淨 / 無我計我皆源於想之誤標。想倒→心倒（citta-viparyāsa）→見倒（dṛṣṭi-viparyāsa）：標記所生之層疊即顛倒之認知根源。修持之要：於標記-事件本身保持覺察——認識「標記為標記」而非「標記為實」，即截斷 想倒→心倒→見倒 之連鎖於其生起處。陽焰之喻示目標：遠望若水，近前知其為焰——想之標記操作上不可缺，本體上卻薄如陽焰。
玄奘以「想」取 saṃjñā，「想」字漢文已含「圖像 / 形象」義，合 pratibimba（影像）之字感。英譯 Perception 通行，然偏向「被動感受」義；Recognition 為詞源精準對應（saṃ-jñā = re-cognōscere），且能呈現想之主動匹配操作——以存儲標記對新現境配對，非被動接收。想跨 cetasika / 想蘊雙位（詳 (→#11) 譯者按）；√jñā 跨 cluster 之 prajñā（→#18）與 vijñāna（→#1-#8）詞族，詳譯者按及 intro §4.5。
想 ——於境取像為性，施設種種名言為業。
英綜述en-synthesis
Sanskrit saṃ-jñā compounds sam- ("together") with √jñā ("to know"), reflecting PIE *ǵneh₃- "to know" — among the most generative Indo-European cognitive roots. The same PIE root yields, by prefix variation, three of the most fundamental Yogācāra terms: pra-jñā (#18, fore-knowing → wisdom), saṃ-jñā (#12, with-knowing → recognition), and vi-jñāna (consciousness, apart-knowing — the eight 心王 #1-#8). One root, three angles. Across Indo-European: Latin (co)gnōscō > cognōscere, agnōscere → English cognition, recognize, ignore (literally in-gnōscere, "not coming to know"), notion, notice; Greek gignṓskō, gnōsis → diagnosis, prognosis, gnosis, agnostic; Old English cnāwan → know, knowledge, ken. The tightest English mirror is exact: Sanskrit saṃ-jñā and Latin re-cognōscere are morphological twins — "together-know" and "again-with-know." To translate 想 as "perception" risks understatement, since the English term implies passive reception; the literal etymological cognate is recognition — the active operation of matching a present presentation against a stored pattern and assigning a label.
Saṃjñā is the fourth of the five universal mental factors (sarvatraga / 遍行五) and one of the five aggregates (saṃjñā-skandha) in its own right — sharing this dual status with vedanā (→#11), the only two cetasika among 51 that constitute their own skandhas. Asaṅga's Abhidharma-samuccaya defines it at the skandha level: saṃjñā nānā-dharma-pratibimba-udgrahaṇa-(svabhāvā) yayā draṣṭa-śruta-mata-vijñātān arthān vyavaharati — "saṃjñā has the nature of grasping the reflection-images of various dharmas, by which one designates objects of seeing, hearing, cognition, and direct knowledge." The Cheng Weishi Lun renders this as 「於境取像為性，施設種種名言為業」 — grasping the image as nature, designating with names as function. The mapping is verbatim: pratibimba-udgrahaṇa = 取像, vyavaharati = 施設種種名言. Two operations bundle in one cetasika: extracting a mark from the present moment, and producing a sign by which that mark can be re-identified later.
Three independent sources — Asaṅga's Sanskrit (pratibimba-udgrahaṇa + vyavaharati), the Visuddhimagga XIV.130 (sañjānana + paccabhiññāṇa-kāraṇa-nimittakaraṇa), and the Atthasālinī's commentary — converge on a single image: saṃjñā as a sign-making operation. Vism names two functions: making a sign as the cause for re-recognition, with the simile of a carpenter tying tags to logs. The blind men touching the elephant (Udāna 6.4) supplies the warning: yathā-gahita-nimitta-vasena abhinivesa — "interpretation through the sign as apprehended" — each blind man hangs his understanding on the partial sign his hand has touched, and the resulting "elephant" is partial in proportion. Saṃjñā makes the interpretive layer that subsequent thought operates on; it is also the interpretive layer that subsequent thought reifies into "this is so" — the seam where bare cognition slides into appropriation. The Saṃyutta Nikāya SN 22.79 Khajjaniyasutta completes the triangulation: the Buddha defines all five aggregates by their characteristic verbs, with saññā defined etymologically as what perceives (sañjānāti) — illustrated with the bare extraction of a color-label (blue, yellow, red, white). The chiastic frame (Sañjānātīti...tasmā 'saññā'ti vuccati, "because it perceives, therefore it is called perception") signals etymological self-definition, not metaphor — the Pāli canon and Asaṅga's Sanskrit converge on the same operation.
Saṃjñā is doctrinally where reification begins. Each labeling-event establishes a sign that subsequent thought treats as if the sign were the thing — the ground of saṃjñā-viparyāsa (perversion-of-perception), the first of the four classical inversions: taking impermanent for permanent, suffering for happiness, impure for pure, no-self for self. The Saṃdhinirmocana-sūtra's 顛倒義 passage names 想倒 (perversion-of-perception) as the cognitive root of 心倒 (perversion-of-mind) and 見倒 (perversion-of-view) — the labels saṃjñā generates become the basis for distorted mind-states, which become the basis for distorted views. The Pheṇapiṇḍūpamasutta (SN 22.95) supplies the warning image: saññā is like a mirage (marīcikūpamā saññā) — looks like water on the hot plain, dissolves on approach. The labels are operationally indispensable but ontologically thin. To rest attention prior to the label-attachment, or to see the label as label, is to find the seam where reification can be intercepted before the cascade 想倒 → 心倒 → 見倒 completes.
Recognition — the grasping of the reflection-images of various objects, by which one designates what has been seen, heard, thought, or directly known: this is its nature. To erect, on the apprehended sign, the names and concepts that subsequent thought operates on: this is its function.
譯translator's note
譯者按： 結構分析詳 S3-P08。想（saṃjñā，本條 #12）↔ 慧（prajñā，→#18）共印歐祖語 √ǵneh₃- 根——saṃ-jñā「合知」與 pra-jñā「前知」為同 IE 動詞之 prefix-distinguished 對偶：想取像作標記（取相為準），慧於相中作揀擇（破相為向）；遍行之認知與別境之斷疑，同根異向。八識 vijñāna（→#1-#8）為此根之第三式展用，vi- 前綴定其為「分別之知」。