Editing Eight Consciousnesses (section)

==Eightfold network of primary consciousnesses==
All surviving schools of Buddhist thought accept&nbsp;–&nbsp;"in common"&nbsp;–&nbsp;the existence of the first six primary consciousnesses (Sanskrit: ''{{IAST|[[vijñāna]]}}'', {{bo|t=རྣམ་ཤེས་|w=rnam-shes}}).<ref name="Berzin MMF Quote">{{cite web|last=Berzin|first=Alexander|title=Mind and Mental Factors: the Fifty-one Types of Subsidiary Awareness|url=http://studybuddhism.com/en/advanced-studies/science-of-mind/mind-mental-factors/primary-minds-and-the-51-mental-factors|publisher=Study Buddhism|access-date=4 June 2016|location=Berlin, Germany; June 2002; revised July, 2006|quote=Unlike the Western view of consciousness as a general faculty that can be aware of all sensory and mental objects, Buddhism differentiates six types of consciousness, each of which is specific to one sensory field or to the mental field.  A primary consciousness cognizes merely the essential nature (''ngo-bo'') of an object, which means the category of phenomenon to which something belongs.  For example, eye consciousness cognizes a sight as merely a sight.  The Chittamatra schools add two more types of primary consciousness to make their list of an eightfold network of primary consciousnesses (''rnam-shes tshogs-brgyad''): deluded awareness (''nyon-yid''), ''alayavijnana'' (''kun-gzhi rnam-shes'', all-encompassing foundation consciousness, storehouse consciousness).  ''Alayavijnana'' is an individual consciousness, not a universal one, underlying all moments of cognition.  It cognizes the same objects as the cognitions it underlies, but is a nondetermining cognition of what appears to it (''snang-la ma-nges-pa'', inattentive cognition) and lacks clarity of its objects.  It carries karmic legacies (''sa-bon'') and the mental impressions of memories, in the sense that both are nonstatic abstractions imputed on the ''alayavijnana''.  The continuity of an individual ''alayavijnana'' ceases with the attainment of enlightenment.}}</ref>  The internally coherent {{IAST|Yogācāra}} school associated with [[Maitreya]], [[Asaṅga]], and [[Vasubandhu]], however, uniquely&nbsp;–&nbsp;or "uncommonly"&nbsp;–&nbsp;also posits the existence of two additional primary consciousnesses, ''kliṣṭamanovijñāna'' and ''{{IAST|ālayavijñāna}}'', in order to explain the workings of ''[[karma]]''.<ref name="Sparham" />  The first six of these primary consciousnesses comprise the five sensory faculties together with mental consciousness, which is counted as the sixth.<ref name="Berzin Primary">{{cite web|last=Berzin|first=Alexander|title=English Glossary of Buddhist Terms|url=http://www.berzinarchives.com/web/en/about/glossary/glossary.html#xprimary_20consciousness|work=Primary Consciousness|publisher=The Berzin Archives|access-date=14 February 2013|location=Berlin, Germany|quote=Within a cognition of an object, the awareness of merely the essential nature of the object that the cognition focuses on.  Primary consciousness has the identity-nature of being an individualizing awareness.}}</ref> The '' kliṣṭamanovijñāna '' is described as an afflicted consciousness, which exhibits an ongoing subtle clinging to self that provides the basis for the ego and [[Kleshas (Buddhism) |disturbing emotions]]. Based on the [[Kangyur]], the Kagyu scholar [[3rd Karmapa, Rangjung Dorje]] additionally points out that it must also have an immediate aspect, with the power to give rise to the six primary consciousnesses.<ref>{{cite book |last1=Rinpoche |first1= Thrangu |author-link =Thrangu Rinpoche | translator-last1 = Roberts | translator-first1 = Peter Alan | title=Transcending Ego: Distinguishing Consciousness from Wisdom |publisher= Namo Buddha Publications |year= 2013 |isbn= 978-0-9628026-1-4 }}</ref>
 According to Gareth Sparham, <blockquote>The ''{{IAST|ālaya-vijñāna}}'' doctrine arose on the Indian subcontinent about one thousand years before Tsong kha pa.  It gained its place in a distinctly {{IAST|Yogācāra}} system over a period of some three hundred years stretching from 100 to 400 {{smallcaps|C.E.}}, culminating in the ''{{IAST|[[Mahāyānasaṃgraha]]}}'', a short text by Asaṅga (circa 350), setting out a systematic presentation of the ''{{IAST|ālaya-vijñāna}}'' doctrine developed over the previous centuries.  It is the doctrine found in this text in particular that Tsong kha pa, in his ''Ocean of Eloquence'', treats as having been revealed in toto by the Buddha and transmitted to suffering humanity through the {{IAST|Yogācāra}} founding saints (Tib. ''shing rta srol byed''): Maitreya<nowiki>[-nātha]</nowiki>, Asaṅga, and Vasubandhu.<ref name="Sparham" /></blockquote>While some noteworthy modern scholars of the [[Gelug]] tradition (which was founded by [[Je Tsongkhapa|Tsongkhapa]]'s reforms to [[Atisha]]'s [[Kadam (Tibetan Buddhism)|Kadam]] school) assert that the ''{{IAST|ālāyavijñāna}}'' is posited only in the Yogācāra philosophical tenet system, all non-Gelug schools of Tibetan buddhism maintain that the ''{{IAST|ālāyavijñāna}}'' is accepted by the various [[Madhyamaka]] schools, as well.<ref name="Berzin AEFC">{{cite web|last=Berzin|first=Alexander|title=English Glossart of Buddhist Terms: 'All-encompassing Foundation Consciousness'|url=http://www.berzinarchives.com/web/en/about/glossary/glossary.html#xall-encompassing_20foundation_20consciousness|publisher=The Berzin Archives|access-date=6 February 2013|location=Berlin, Germany|quote=An unspecified, nonobstructive, individual consciousness that underlies all cognition, cognizes the same objects as the cognitions it underlies, but is a nondetermining cognition of what appears to it and lacks clarity of its objects.  It carries the karmic legacies of karma and the mental impressions of memories, in the sense that they are imputed on it.  It is also translated as 'foundation consciousness' and, by some translators, as 'storehouse consciousness.'  According to Gelug, asserted only by the Chittamatra system; according to non-Gelug, asserted by both the Chittamatra and Madhyamaka systems.}}</ref>  The {{IAST|Yogācāra}} eightfold network of primary consciousnesses&nbsp;–&nbsp;''{{IAST|[[aṣṭavijñānāni]]}}'' in Sanskrit (from compounding ''{{IAST|[[aṣṭa]]}}'', "eight", with ''{{IAST|vijñānāni}}'', the plural of ''vijñāna'' "consciousnesses"), or {{bo|t=རྣམ་ཤེས་ཚོགས་བརྒྱད་|w=rnam-shes tshogs-brgyad}}&nbsp;–&nbsp; is roughly sketched out in the following table.

{| class="wikitable" style="text-align: center;" cellspacing="0" cellpadding="5" border="1"
|+ '''The Eightfold Network of Primary Consciousnesses'''<ref name="Berzin MMF Quote" />
|-
| rowspan="2" |'''Subgroups'''
| colspan="4" | '''Name'''{{refn|1=Sanskrit ''[[Nāma|nama]]'' = {{bo|t=མིང་|w=ming}} = English "name".<ref name="Berzin Name">{{cite web|last=Berzin|first=Alexander|title=English Glossary of Buddhist Terms: 'Name'|url=http://www.berzinarchives.com/web/en/about/glossary/glossary.html#xname|publisher=The Berzin Archives|access-date=7 February 2013|location=Berlin, Germany|quote=A combination of sounds that are assigned a meaning.}}</ref>|name=name|group=lower-greek}} of '''Consciousness'''{{refn|1=Sanskrit ''vijñāna'' = {{bo|t=རྣམ་ཤེས་|w=rnam-shes}} = English "consciousness".<ref name="Berzin Consciousness">{{cite web|last=Berzin|first=Alexander|title=English Glossary of Buddhist Terms: 'Consciousness'|url=http://www.berzinarchives.com/web/en/about/glossary/glossary.html#xconsciousness|publisher=The Berzin Archives|access-date=6 February 2013|location=Berlin, Germany|quote=A class of ways of being aware of something that cognizes merely the essential nature of its object, such as its being a sight, a sound, a mental object, etc.  Consciousness may be either sensory or mental, and there are either six or eight types.  The term has nothing to do with the Western concept of conscious versus unconscious.}}</ref>|name=consciousness|group=lower-greek}}
| colspan="3" | Associated '''Nonstatic Phænomena'''{{refn|1=Sanskrit ''[[anitya]]'' = {{bo|t=མི་རྟག་པ་|w=mi-rtag-pa}} = English "nonstatic phænomenon".<ref name="Berzin Nonstatic">{{cite web|last=Berzin|first=Alexander|title=English Glossary of Buddhist Terms: 'Nonstatic Phenomenon'|url=http://www.berzinarchives.com/web/en/about/glossary/glossary.html#xnonstatic_20phenomenon|publisher=The Berzin Archives|access-date=7 February 2013|location=Berlin, Germany|quote=Phenomena that are affected and supported by causes and circumstances and, consequently, change from moment to moment, and which produce effects.  Their streams of continuity may have a beginning and an end, a beginning and no end, no beginning but an end, or no beginning and no end.  Some translators render the term as 'impermanent phenomena.'  They include forms of physical phenomena, ways of being aware of something, and noncongruent affecting variables, which are neither of the two.}}</ref>|name=nonstatic|group=lower-greek}} in terms of '''Three Circles of Action'''{{refn|1={{bo|t=འཁོར་ལོ་གསུམ་|w='khor-lo gsum}} = English "three circles" of action.<ref name="Berzin Three Circles">{{cite web|last=Berzin|first=Alexander|title=English Glossary of Buddhist Terms: 'Three Circles'|url=http://www.berzinarchives.com/web/en/about/glossary/glossary.html#xthree_20circles|publisher=The Berzin Archives|access-date=7 February 2013|location=Berlin, Germany|quote=Three aspects of an action that are all equally void of true existence: (1) the individual performing the action, (2) the object upon or toward which the action is committed, and (3) the action itself.  Occasionally, as in the case of the action of giving, the object may refer to the object given.  The existence of each of these is established dependently on the others.  Sometimes translated as 'the three spheres' of an action.}}</ref>|name=circles|group=lower-greek}}
|-
| '''English'''
| '''Sanskrit'''
| '''Tibetan'''
| '''Chinese'''
| Cognitive '''Object'''{{refn|1=Sanskrit ''[[Rūpa|rupa]]'' = {{bo|t=གཟུགས་|w=gzugs}} = English "form(s) of physical phænomena".<ref name="Berzin Forms">{{cite web|last=Berzin|first=Alexander|title=English Glossary of Buddhist Terms: 'Forms of Physical Phenomena'|url=http://www.berzinarchives.com/web/en/about/glossary/glossary.html#xforms_20of_20physical_20phenomena|publisher=The Berzin Archives|access-date=6 February 2013|location=Berlin, Germany|quote=Nonstatic phenomena that can either (1) transform into another form of physical phenomenon when two or more of them come into contact with each other, such as water and earth which can transform into mud, or (2) be known as what they are by analyzing their directional parts, such as the sight of a vase seen in a dream.  Forms of physical phenomena include the nonstatic phenomena of forms and eye sensors, sounds and ear sensors, smells and nose sensors, tastes and tongue sensors, physical sensations and body sensors, and forms of physical phenomena included only among cognitive stimulators that are all phenomena.  Equivalent to the aggregate of forms of physical phenomena.}}</ref>|name=form|group=lower-greek}}
| Type of '''Cognition'''{{refn|1={{bo|t=ཤེས་པ་|w=shes-pa}} = English "cognition".<ref name="Berzin Cognition">{{cite web|last=Berzin|first=Alexander|title=English Glossary of Buddhist Terms: 'Cognition'|url=http://www.berzinarchives.com/web/en/about/glossary/glossary.html#xcognition|publisher=The Berzin Archives|access-date=6 February 2013|location=Berlin, Germany|quote=(1) The act of cognizing or knowing something, but without necessarily knowing what it is or what it means.  It may be either valid or invalid, conceptual or nonconceptual .  This is the most general term for knowing something.  (2) The 'package' of a primary consciousness, its accompanying mental factors (subsidiary awarenesses), and the cognitive object shared by all of them.  According to some systems, a cognition also includes reflexive awareness.}}</ref>|name=cognition|group=lower-greek}}
| Cognitive '''Sensor'''{{refn|1=Sanskrit ''[[indriya]]'' = {{bo|t=དབང་པོ་|w=dbang-po}} = English "cognitive sensor".<ref name="Berzin Cognitive Sensor">{{cite web|last=Berzin|first=Alexander|title=English Glossary of Buddhist Terms: 'Cognitive Sensor'|url=http://www.berzinarchives.com/web/en/about/glossary/glossary.html#xcognitive_20sensor|publisher=The Berzin Archives|access-date=6 February 2013|location=Berlin, Germany|quote=The dominating condition that determines the type of cognition a way of being aware of something is.  In the case of the five types of sensory cognition, it is the photosensitive cells of the eyes, the sound-sensitive cells of the ears, the smell-sensitive cells of the nose, the taste-sensitive cells of the tongue, and the physical-sensation-sensitive cells of the body.  In the case of mental cognition, it is the immediately preceding moment of cognition.  Some translators render the term as 'sense power.'}}</ref>|name=sensor|group=lower-greek}}
|-
|-
| rowspan="7" | '''I.&nbsp;–&nbsp;VI.'''

Each of these '''Six Common Consciousnesses'''&nbsp;–&nbsp; referred to in Sanskrit as ''pravṛttivijñānāni''<ref>{{Cite journal|last=Delhey|first=Martin|date=2016|title=The Indian Yogācāra Master Sthiramati and His Views on the Ālayavijñāna Concept|url=https://www.academia.edu/30666219|journal=Academy of Buddhist Studies, Dongguk University|volume=26|issue=2|pages= 11–35|postscript=From page 18: "aṣṭau vijñānāni vijñānaskandhaḥ: ṣaṭ pravṛttivijñānāni, ālayavijñānaṃ, kliṣṭaṃ ca manaḥ" rendered as "the personality constituent consciousness consists of  the eight forms of consciousness: the six manifest forms of mind, the ālayavijñāna and the defiled mind|via=Academia.edu}}</ref>{{refn|Sanskrit ''[[pravṛtti-vijñāna]]'' refers to the first six consciousnesses which derive from direct sensory (including mental) cognition.<ref name="Sparham">{{cite book|author3=Tsoṅ-kha-pa Blo-bzaṅ-grags-pa 1357–1419|title=Yid daṅ kun gźi'i dka' ba'i gnas rgya cher 'grel pa legs par bśad pa'i legs par bśad pa'i rgya mdzo: Ocean of Eloquence: Tsong kha pa's Commentary on the Yogācāra Doctrine of Mind |chapter-url=https://books.google.com/books?id=sX4RtxEUlLgC&pg=PR4|access-date=6 February 2013|year=1993|publisher=State University of New York Press (SUNY)|location=Albany, NY, United States |isbn=0-7914-1479-5 |author1=Gareth Sparham, translator|edition= 1st |author2=Shotaro Iida|language=en, bo|chapter-format=alk. paper|chapter=Introduction}}</ref>{{rp|11}}|name=sparham|group=lower-greek}}&nbsp;–&nbsp;are posited on the basis of '''valid straightforward cognition<!-- n.b.: "valid" and "straightforward" are neither value judgments (i.e., per [[WP:NPOV]]) nor original synthesis (per [[WP:NOR]] or [[WP:NOS]]) on my part, but an integral part of Berzin's translation of a specific Tibetan technical term and its Sanskrit correlate into English as a compound noun -->''',{{refn|1=Sanskrit ''[[pratyakshapramana]]'' = {{bo|t=མངོན་སུམ་ཚད་མ་|w=mngon-sum tshad-ma}} = English "valid straightforward cognition".<ref name="Berzin Valid Straightforward Cognition">{{cite web|last=Berzin|first=Alexander|title=English Glossary of Buddhist Terms: 'Valid Straightforward Cognition'|url=http://www.berzinarchives.com/web/en/about/glossary/glossary.html#xvalid_20straightforward_20cognition|publisher=The Berzin Archives|access-date=7 February 2013 |location=Berlin, Germany|quote=Straightforward cognition that is nonfallacious. See: straightforward cognition.}}</ref> |name=valid|group=lower-greek}} on any individual practitioner's part, of sensory data input experienced solely by means of their bodily sense faculties.

The derivation of this particular dual classification ''schema'' for these first six, so-called "common" consciousnesses has its origins in the first four [[Nikāya]]s of the [[Sutta Pitaka]]&nbsp;–&nbsp;the second division of the [[Tipitaka]] in the [[Pali Canon]]&nbsp;–&nbsp;as first committed to writing during the [[Theravada]] school's fourth council at Sri Lanka in 83 (BCE).<ref name="Berzin Fourth Council">{{cite web |last=Berzin|first=Alexander|title=A Brief History of Buddhism in India before the Thirteenth-Century Invasions|url=http://studybuddhism.com/en/advanced-studies/history-culture/buddhism-in-india/buddhism-in-india-before-the-13th-century-invasions|publisher=Study Buddhism|access-date=4 June 2016|location=Berlin, Germany; January, 2002; revised April, 2007|quote=The Theravada and Sarvastivada Schools each held their own fourth councils. The Theravada School held its fourth council in 83 BCE in Sri Lanka.  In the face of various groups having splintered off from Theravada over differences in interpretation of Buddha words (sic.), Maharakkhita and five hundred Theravada elders met to recite and write down Buddha’s words in order to preserve their authenticity. This was the first time Buddha’s teachings were put into written form and, in this case, they were rendered into the Pali language. This version of The Three Basket-like Collections, The Tipitaka, is commonly known as The Pali Canon. The other Hinayana Schools, however, continued to transmit the teachings in oral form.}}</ref>

Both individually and collectively: these first six, so-called "common" consciousnesses are posited&nbsp;–&nbsp;in common&nbsp;–&nbsp;by all surviving buddhist tenet systems.
|-
| I.
Eye Consciousness
| ''cakṣurvijñāna''<ref name="Sparham" />
| ༡
{{bo|t=མིག་གི་རྣམ་ཤེས་|w=mig-gi rnam-shes}}
| {{lang|zh|眼識}}
| Sight(s)
| Seeing
| Eyes
|-
| II.
Ear Consciousness
| ''śrotravijñāna''<ref name="Sparham" />
| ༢
{{bo|t=རྣའི་རྣམ་ཤེས་|w=rna’i rnam-shes}}
| {{lang|zh|耳識}}
| Sound(s)
| Hearing
| Ears
|-
| III.
Nose Consciousness
|''ghrāṇavijñāna''<ref>{{Cite web|url=http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=%E9%BC%BB%E8%AD%98|title=Digital Dictionary of Buddhism - 鼻識|last=Muller|first=Charles|date=2003-01-31|website=DDB|access-date=March 29, 2018}}{{dead link|date=February 2019|bot=medic}}{{cbignore|bot=medic}}</ref>
| ༣
{{bo|t=སྣའི་རྣམ་ཤེས་|w=sna’i rnam-shes}}
| {{lang|zh|鼻識}}
| Smell(s)
| Smell
| Nose
|-
| IV.
Tongue Consciousness
| ''jihvāvijñāna''<ref>{{Cite web|url=http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?82.xml+id(%27b820c-8b58%27)|title=Digital Dictionary of Buddhism - 舌識|last=Muller|first=Charles|date=2002-05-11|website=DDB}}{{Dead link|date=December 2018 |bot=InternetArchiveBot |fix-attempted=yes }}</ref><!-- SANSKRIT NAME FOR 4TH CONSCIOUSNESS SHOULD REPLACE THIS COMMENT -->
| ༤
{{bo|t=ལྕེའི་རྣམ་ཤེས་|w=lce’i rnam-shes}}
| {{lang|zh|舌識}}
| Taste(s)
| Taste
| Tongue
|-
| V.
Body Consciousness
| ''kāyavijñāna''<ref>{{Cite web|url=http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?8e.xml+id(%27b8eab-8b58%27)|title=Digital Dictionary of Buddhism - 身識|last=Muller|first=Charles|date=2002-06-13|website=DDB}}{{Dead link|date=December 2018 |bot=InternetArchiveBot |fix-attempted=yes }}</ref><!-- SANSKRIT NAME FOR 5TH CONSCIOUSNESS SHOULD REPLACE THIS COMMENT -->
| ༥
{{bo|t=ལུས་ཀྱི་རྣམ་ཤེས་|w=lus-kyi rnam-shes}}
| {{lang|zh|身識}}
| Feeling(s)
| Touch
| Body
|-
| VI.
Mental Consciousness{{refn|1=Sanskrit  ''[[mano-vijñāna]]'' = {{bo|t=ཡིད་ཀྱི་རྣམ་ཤེས་|w=yid-kyi rnam-shes}} = English "mental consciousness".<ref name="Berzin Mental Consciousness">{{cite web|last=Berzin|first=Alexander|title=English Glossary of Buddhist Terms: 'Mental Consciousness'|url=http://www.berzinarchives.com/web/en/about/glossary/glossary.html#xmental_20consciousness|publisher=The Berzin Archives|access-date=7 February 2013|location=Berlin, Germany|quote=A primary consciousness that can take any existent phenomenon as its object and which relies on merely the previous moment of cognition as its dominating condition and not on any physical sensors.}}</ref>|name=mental|group=lower-greek}}
| ''manovijñāna''<ref name="Sparham" />
| ༦
{{bo|t=ཡིད་ཀྱི་རྣམ་ཤེས་|w=yid-kyi rnam-shes}}
| {{lang|zh|意識}}
| Thought(s)
| Ideation
| Mind
|-
| '''VII.'''

This '''Seventh Consciousness''', posited on the basis of '''straightforward cognition''' in combination with '''inferential cognition''',{{refn|1=Sanskrit ''{{IAST|[[anumana]]}}'' = {{bo|t=རྗེས་དཔག་|w=rjes-dpag}} = English "inferential cognition".<ref name="Berzin Inferential">{{cite web|last=Berzin|first=Alexander|title=English Glossary of Buddhist Terms: 'Inferential Cognition'|url=http://www.berzinarchives.com/web/en/about/glossary/glossary.html#xinferential_20cognition|publisher=The Berzin Archives|access-date=7 February 2013|location=Berlin, Germany|quote=A valid conceptual way of cognizing an obscure object through reliance on a correct line of reasoning as its basis.}}</ref>|name=inferential|group=lower-greek}} is asserted, uncommonly, in {{IAST|Yogācāra}}.<ref name="Sparham" />
| VII.
Deluded awareness{{refn|1={{bo|t=ཉོན་ཡིད་་|w=nyon-yid}} = English "deluded awareness".<ref name="Berzin Deluded Awareness">{{cite web|last=Berzin|first=Alexander|title=English Glossary of Buddhist Terms: 'Deluded Awareness'|url=http://www.berzinarchives.com/web/en/about/glossary/glossary.html#xdeluded_20awareness|publisher=The Berzin Archives|access-date=6 February 2013|location=Berlin, Germany|quote=A primary consciousness that is aimed at the alayavijnana in the Chittamatra system, or at the alaya for habits in the dzogchen system, and grasps at it to be the 'me' to be refuted.}}</ref>|name=deluded|group=lower-greek}}
| ''[[Manas-vijnana|manas]]'', ''{{IAST|[[kliṣṭa-manas]]}}'',<ref name="Sparham" /> ''kliṣṭamanovijñāna'',<ref>{{Cite web|url=http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=%E5%85%AB%E8%AD%98|title=Digital Dictionary of Buddhism - 八識|last=Muller|first=Charles|date=1997-09-15|website=DDB}}{{Dead link|date=December 2018 |bot=InternetArchiveBot |fix-attempted=yes }}</ref> 
| ༧
{{bo|t=ཉོན་ཡིད་རྣམ་ཤེས་|w=nyon-yid rnam-shes}}
| {{lang|zh|末那識}}
| The eighth consciousness (which it grasps to as a self)<ref>Williams, Paul (2008). ''Mahayana Buddhism: The Doctrinal Foundations'', Routledge, p. 97.</ref>
| Disturbing emotion or attitude (Skt.: ''kleśa''){{refn|1=Sanskrit ''{{IAST|[[Kleshas (Buddhism)|klesha]]}}'' = {{bo|t=ཉོན་མོངས་|w=nyon-mongs}} = English "disturbing emotion or attitude"<ref name="Berzin Disturbing">{{cite web|last=Berzin|first=Alexander|title=English Glossary of Buddhist Terms: 'Disturbing Emotion or Attitude'|url=http://www.berzinarchives.com/web/en/about/glossary/glossary.html#xdisturbing_20emotion_20or_20attitude|publisher=The Berzin Archives|access-date=6 February 2013|location=Berlin, Germany|quote=A subsidiary awareness (mental factor) that, when it arises, causes oneself to lose peace of mind and incapacitates oneself so that one loses self-control.  An indication that one is experiencing a disturbing emotion or attitude is that it makes oneself and/or others feel uncomfortable.  Some translators render this term as 'afflictive emotions' or 'emotional afflictions.'}}</ref> – also called "moving mind", or [[mind monkey]], in some Chinese and Japanese schools.|name=disturbing|group=lower-greek}}
| Mind
|-
| '''VIII.'''

This '''Eighth Consciousness''', posited on the basis of '''inferential cognition''', is asserted, uncommonly, in {{IAST|Yogācāra}}.<ref name="Sparham" />
| VIII.
"Storehouse" or "repository" consciousness <ref name=":1">Waldron, William S. ''The Buddhist Unconscious: The Alaya-vijñana in the context of Indian Buddhist Thought.'' Routledge Critical Studies in Buddhism, 2003, pp 94-95.</ref>{{refn|1=Sanskrit ''{{IAST|ālayavijñāna}}'' (from compounding ''{{IAST|ālaya}}''&nbsp;–&nbsp;"abode" or dwelling", with ''{{IAST|vijñāna}}'', or "consciousness") = {{bo|t=ཀུན་གཞི་རྣམ་ཤེས་|w=kun-gzhi rnam-shes}} = Chinese {{lang|zh|阿賴耶識}} = English "All-encompassing foundation consciousness"<ref name="Berzin AEFC" /> = Japanese: ''[[arayashiki]]''.|name=alayavijnana|group=lower-greek}}
| ''ālāyavijñāna'',<ref name="Sparham" /> Also known as the appropriating consciousness ''(ādānavijñāna),'' the basic consciousness (''mūla-vijñāna'')'','' and the "mind which has all the seeds" (''sarvabījakam cittam'').<ref name=":1" />
| ༨
{{bo|t=ཀུན་གཞི་རྣམ་ཤེས་|w=kun-gzhi rnam-shes}}
| {{lang|zh|藏識}},
{{lang|zh|種子識}},
{{lang|zh|阿賴耶識}},
or
{{lang|zh|本識}}
| The surrounding world, the "receptacle" or "container"  (''bhājana'') world <ref>Schmithausen, Lambert (1987). ''Ālayavijñāna: on the origin and the early development of a central concept of Yogācāra philosophy'', Part I: Text, page 89. Tokyo, International Institute for Buddhist Studies, Studia Philologica Buddhica Monograph Series IVa.</ref>
| Reflexive awareness{{refn|1={{bo|t=རང་རིག་|w=rang-rig}} = English "reflexive awareness"<ref name="Berzin Reflexive">{{cite web|last=Berzin|first=Alexander|title=English Glossary of Buddhist Terms: 'Reflexive Awareness'|url=http://www.berzinarchives.com/web/en/about/glossary/glossary.html#xreflexive_20awareness|publisher=The Berzin Archives|access-date=6 February 2013|location=Berlin, Germany|quote=(1) The cognitive faculty within a cognition, asserted in the Sautrantika and Chittamatra tenet systems, that takes as its cognitive object the consciousness within the cognition that it is part of.  It also cognizes the validity or invalidity of the cognition that it is part of, and accounts for the ability to recall the cognition.  (2) In the non-Gelug schools, this cognitive faculty becomes reflexive deep awareness -- that part of an arya's nonconceptual cognition of voidness that cognizes the two truths of that nonconceptual cognition.}}</ref>  in non-[[Gelug]] presentations of [[Sautrantika]] and [[Chittamatra]] tenet systems.|name=reflexive|group=lower-greek}}
| Mind
|}