10.4.1 色蕴 Color Node

佛教是从眼根所对的色来定义物质的。色是变碍义。变即变化，是说肉体和外部世界都是心的变化、投射。碍即障碍，如手可以障碍手，路面可以障碍车轮陷入地下。佛教中的色字，相当于辩证唯物主义的物质。而且，觉悟后的金童和玉女（即亚当和夏娃）就住在四禅天（如图10-5）中的色究竟天，什么意思？是在告诉读者：色这个概念很重要。插图10中，画家墨西哥（又名特拉洛克，约活跃在公元1325年）用了两个色条（如图5，6）来强调色的概念很重要。

色蕴就是这11种色法的统称：眼根、耳根、鼻根、舌根、身根，色境、声境、香境、味境、触境，和法处所摄的法。法处亦作意，前意识。

Buddhism defines matter in terms of the color that the root of eye perceives. Color is the meaning of transformation and hindrance. Transformation is change, meaning that both the physical body and the external world are transformations and projections of the heart (i.e. mind). Hindrance means obstruction, as a hand can hinder another hand, and a road surface can obstruct a wheel from sinking into the ground. The word "color" in Buddhism is equivalent to "matter" in dialectical materialism. Moreover, the enlightened golden boy and jade girl (aka. Adam and Eve) live in the color finalization sky in the fourth meditation sky (as shown in Figures 10-5). What does that mean? It is telling readers that the concept of color is very important. In Illustration 10, the painter Mexico (also known as Tlaloc, active around 1325 CE) used two color strips (as shown in Figures 5 and 6) to emphasize the importance of the concept of color.

Color Node is the collective name of these 11 color laws: eye root, ear root, nose root, tongue root, body root, color environment, sound environment, scent environment, taste environment, touch environment, and the laws assimilated by juristic place. Juristic place is also known as INTENT, preconscious-ness.

10.4.1-1 五根 Five Roots 

眼根、耳根、鼻根、舌根、身根，当此五根与相应的尘相接触时，可以产生相应的识，如眼根与色尘相接处眼识得生，所以此眼耳等五被命名为五根。此五根亦作本心，五色，五行。本心是说此五根是人心的根本；其它的识，如意识，前意识，和无意识都是从此本心的功能分化而设立的。五色是说此五根是五种色法。五行是说此五根总是在移动，变化却没有移动者或变化者。

Eye root, ear root, nose root, tongue root, and body root, when these five roots are in contact with its corresponding dust, the corresponding senses can be generated, such as the eye root touches the color dust where the eye senses can be born, so the eye, ear, etc. five are named as the five roots. These five roots are also called the original heart, five colors, and five migrations. The original heart means that these five roots are the root of human heart; other senses, such as intent sense (i.e. consciousness), juristic place (i.e. preconscious-ness), and unconsciousness, are established based on the functions of this original heart. The five colors mean that these five roots are five kinds of color laws. The five migrations mean that these five roots are always moving and changing without a traveller or the changer.

10.4.1-2 色境 Color Environment 

色尘，是眼根所对，眼识所缘的境界；眼根遇色境则眼识得生。色有显色、形色、和表色三类。显色即青、黄、赤、白。

形色即显色混合搭配的分位差别，如长、短、方、圆、粗、细、高、下、正、不正、光、影、明、暗、云、烟、尘、雾、迥色、空。

表色即有情的动作，取、舍、屈、伸、行、住、坐、卧。

Color dust is the objective of eye-root, is being aggregated environment by eye-senses; eye-root meets color dust, eye-senses arouse. There are three types of colors: manifest colors, form colors, and indicative colors. Manifest colors are turquoise, yellow, red, and white.

Form colors are the differences in the sublocations of the mixing and matching of manifest colors, such as long, short, square, round, thick, thin, high, low, straight, non-straight, light, shadow, bright, dark, cloud, smoke, dust, fog, distinctive color, and empty.

Indicative colors are the behaviors of sentient beings, such as fetch, renunciation, bending, stretching, walking, standing, sitting, and lying.

10.4.1-3 声境 Sound Environment 

声尘，是耳根所对，耳识所缘的境界。耳根遇声境则耳识得生，如螺、鼓、舞、歌、乐、戏、女、男、风林等，明了、不明了、有义、无义、下中上、江河，斗争、喧杂、受持演说、论议决择，可意、不可意、俱相违等。

Sound dust is the objective of ear-root, is being aggregated target environment by ear-senses. When the ear-root encounters a sound, ear-senses arouse, such as conch, drum, dance, song, laugh, play, woman, man, windy woods, clear, unclear, meaningful, unmeaningful, the lower the middle and the upper, river, fighting, clamor, sermon, discussion & resolution, agreeable, unagreeable, and neither agreeable nor unagreeable, etc.

10.4.1-4 香境 Scent Environment 

香尘，是鼻根所对，鼻识所缘的境界。鼻根遇香味境界则鼻识得生，如好香、恶香、平等香、俱生香、和合香、变异香等。

Scent dust is the objective of nose-root, is being aggregated target environment by nose-senses. When nose-root encounters scent dust, nose-senses arouse, such as good scent, ferocious scent, equal scent (i.e., scent of neither good nor ferocious), distinctive Scent, combinable Scent, mutant scent, etc.

10.4.1-5 味境 Taste Environment 

味尘，是舌根所对，舌识所缘的境界。舌根遇味境则舌识得生，如苦、酸、甘、辛、咸、淡、可意、不可意、俱相违、俱生、和合、变异味等。

Taste dust is the objective of tongue-root, is being aggregated target environment by tongue-senses. When tongue-root meets taste environment, tongue-senses arouse, such as bitter, sour, sweet, pungent, salty, mild, agreeable, disagreeable, neither agreeable nor disagreeable, flavor, combinable taste, and mutable taste, etc.

10.4.1-6 触境 Touch Environment 

触尘，是触心所有法的第一分相分，身根所对，身识所缘的境界。身根遇触境则身识得生，如滑、涩、轻、重、软、暖、急、冷、饥、渴、饱、力、劣、闷、痒、黏、病、老、死、疲、怠、勇等。

Touch dust is the heartland law Touch’s first quadrant, Phenomenal Quadrant, is the objective of body-root, is being aggregated target environment by body-senses. When body-root meets touch environment, body-senses arouse, such as smoothness, astringency, lightness, heaviness, softness, warmth, urgency, coldness, hunger, thirst, satiety, strength, inferior, boredom, itchiness, stickiness, sickness, old age, death, fatigue, idleness, courage, and so on.

10.4.1-7 法处所摄的法 Laws Assimilated by Juristic Place 

法处即前意识，意根，夏娃识。法处所摄的法是意根的所缘。前意识是思想意识的工作平台，却没有属于自己的形象。它就像是事故现场，哪里有事，哪里就是现场，所以它被称作意处。佛教将意根和法尘统称为法处所摄的法，如极略色，极迥色，受所引色，遍计所起色，定所引色。

The juristic place is the preconscious, intent-root, Eve-sense; law dusts assimilated by juristic place are the objectives of the intent-root. Preconsciousness is the working platform of heart, but it does not have its own image. It is like an accident scene, wherever there is an accident, there is the accident scene, so preconsciousness is called juristic place. Buddhism collectively refers to the intent-root and laws assimilated by juristic place, such as 1. extremely abstract colors, 2. distinctive colors, 3. colors induced by acceptance, 4. colors from pervasively abstractions, 5. colors born from self-sufficiency.

10.4.1-7-1极略色 Extremely Abstract Colors 

极略色义为极其简略抽象的色法。人脑思维在处理客观事物的过程中，总是自主地简化客观对象，抽取各类默认模特，如男人，女人，蝴蝶，树等。然后以此默认模特来认知其它同类个体。比如女人，我们看见个体女人会描述大眼睛，高鼻梁，高个子，有点儿瘦等。这些描述都是人脑通过把对方和自己思维机制里的默认女人模特进行比较而采集出的特征，以此来认知对向，乃至所有的女人。这些默认模特，男人，女人，蝴蝶，树等都是极略色，也就是男人女人蝴蝶树等的定义，也就是男神女神蝴蝶神树神等。

“Extremely abstract color” means the color law is highly simplified and abstracted. In the process of dealing with objectives, human brain always simplifies the objective objects autonomously, and extracts all kinds of default models, such as man, woman, butterfly, tree, and so on. Then we use these default models to recognize other individuals of the same type. For example, when we see a woman, we may describe her as having big eyes, a high nose bridge, tall stature, a little thin, etc. These descriptions are all features collected by the human brain by comparing the other party with the default woman model in its own thinking mechanism, and then recognize the objective individual woman, or even all women. These default models, men, women, butterfly, tree, etc. are all “extremely abstract colors”, which are the definitions of men, women, butterfly, tree, etc., those are, God, Goddess, butterfly god, tree god, etc.

这些默认模特，男人，女人，蝴蝶和树等也可以被看作是男人种，女人种，蝴蝶种，树种等，因为我们头脑中的男人，女人，蝴蝶等都是从它们派生出来的。也就是说，男神是男人的种子，可以生出很多男人；女神是女人的种子，可以生出许多女人；蝴蝶神是蝴蝶的种子，可以生出很多蝴蝶；以此类推。

These default models, man, woman, butterfly, and tree, etc., can also be seen as seeds of man, woman, butterfly, tree, etc., because the men, women, butterflies, etc. in our minds are derived from them. That is, the god is the seed of man, which can give birth to many men; the goddess is the seed of woman, which can give birth to many women; the butterfly god is the seed of butterfly, which can give birth to many butterflies, and so on.

古代人和现代哲学家都认为这些人脑思维默认的男人，女人，蝴蝶，和树等是极限概念，是空的，是不存在的。也就是都认为神话传说中的神，女神，蝴蝶神，树神等，都是极限概念，都是空的，都是不存在的。也就是我们口语中所说的男人，女人，蝴蝶，树等都是极限概念，都是空的，都是不存在的。但古代人和现代哲学家也都承认现实生活中就有人长得和神或女神类似，而且他们就有某些和神话传说中的神或女神类似的性质，他们就是真正的神或女神。

现代心理学描述 “真正的神和女神”的外貌为“可以藏在人群里的人”。例如，你和她不熟，她在前面跑，你在后边追她（如图10.4.1.7-1）；路边有几个人，她转身往那几个人中一站，你就找不着她了。

Ancient and modern philosophers believe that the men, women, butterfly, and tree that these human brains think by default are limit concepts, empty, and non-existent. That is, all believe that the god, goddess, butterfly god, tree god, etc. in myths and legends are all limit concepts, empty, and non-existent. That is, all believe that the men, women, butterfly, tree, etc. we talk about in spoken language are all limit concepts, empty, and non-existent. But ancient and modern philosophers also admit that there are people in real life who look like god or goddess, and they have some properties like the gods or goddesses in myths and legends, and they are the real gods or goddesses.

Modern psychology describes the appearance of "real gods and goddesses" as "people who can hide in the crowd." For example, you are not familiar with her, she is running in front, and you are chasing her from behind (as shown in Figure 10.4.1.7-1); there are several people on the roadside, she turns around and stands among them, then you can't find her.

10.4.1-7-2 极迥色 Extremely Distinctive Colors 

极迥色，就是显然不同的色法，如图10.4.1.7.2-4中的那个白色光圈。前文说心会自主地抽象简化事物，它会在勾画简略的环境时使用截然不同的颜色来渲染事物的边际，比如天边与地相交处的灰色，代表空，没有。事物间隙处的颜色很暗，代表事物的区分或边界。

Extremely Distinctive Color is apparently different color law, such as the white aperture in Figure 10.4.1.7.2-4. It was said earlier that the heart (i.e., mind) will autonomously abstract and simplify things, and it will use very different colors to render the edges of things in sketching out abbreviated environments, such as grey where the sky meets the earth, which represents emptiness, absence; and dark colors at the interstices of things, which represent distinctions or boundaries of things.

再例如雷音在设计上帝的三和合时（如图10.4.1.7.2-1，参见9.9节）就用红色来做背景来显示亚当识，睚眦，夏娃识，和磨牙的形象。红色是无意识（古作神识）的一种无意识的常（注，常是无名，无量，无数的），所以雷音用红来代表他自己。在禅定中，无意识会用青、黄、赤、白来渲染环境和间隙，勾画事物的边等不同的作用。那些都是极迥色。

For example, when Thor designed Godly Trinity (see Figure 10.4.1.7.2-1, see Section 9.9), he used red as the background and gap to show the images of Adam-sense, Tanngnjóstr, Eve-sense, and Tanngrisnir. Red is a kind of unconscious constant (note, constant is nameless, unqualify-able, countless) of the unconscious (anciently God-sense), so Thor used red to represent himself. In meditation, the unconscious uses turquoise, yellow, red, and white to render the environment and gap, outline the sides of things, and other different effects. Those all are Extremely Distinctive Colors.

10.4.1-7-3 受所引色 Colors Induced from Acceptances 

眼根耳根鼻根舌根身根和意根都有苦乐等受，由此苦乐等受所生的法被称为受所引色，如经验教训等。比如婚礼仪式会让新郎新娘感受颇多，终生记着；此见闻及感受会约束他们从那以后担当起作为丈夫或妻子的责任。

再如，插图10.4.1.7.3-1是公元七世纪古墨西哥帕卡尔国王（King Pacal）石棺的盖板，显示了“特拉洛克收到了神父过世的信息后，体内发生了爆炸，堕入了地狱（即患了精神病）”。图1整体像似个机械，表示特拉洛克意识到了 “五逆十恶是对心理机制的逆操作” （参见12.1.1节） ，从而悟出了 “人神契约” （即戒渡，参见15.2节）是人的行为规范，是一切法的基础。

Eye-senses, ear-senses, nose-senses, tongue-senses, body-senses, and intent-senses all have bitter acceptance and laugh acceptance etc., on what laws are born are called “colors induced from acceptances”, such as the experiences and lessons learned and so on. Another example, the wedding ceremony will give the bride and groom a lot of feelings that they will remember for the rest of their lives; these experiences and feelings will bind them to take up their responsibilities as husband or wife from then on.

As another example, Illustration 10.4.1.7.3-1 is the coffin lid of King Pacal of ancient Mexico in the seventh century CE. It shows that “after receiving the message that Godfather had passed away, Tlaloc exploded inside his body and fell into hell (i.e., became mentally ill).” The overall mechanical appearance of Fig. 1 indicates that Tlaloc realized that “Five Antis and Ten Ferocities” are counter-operations of the mind mechanism” (cf. 12.1.1) and thus came to understand that the “Contract between human and God” (i.e., Covenant Ark, cf. 15.2) is all rules of human behavior and the basis of all law.

图2显示他从地狱里飞出来了，在作为国王去接收上帝（即神父）赐予他的王国的路上。他胳膊上的挎包就代表戒渡。图3显示，他回国后，成为了雨神，正在行法雨；他所教授的就是戒渡。这是在说，特拉洛克是从地狱里的苦受悟出戒渡的，部分戒渡是 “受所引色”。

Figure 2 shows him flying out of hell, on his way as king to receive the kingdom God (i.e., Godfather) has given him. The bag on his arm represents Covenant Ark. Figure 3 shows that when he returned to his kingdom, he became the god of rain and was performing juristic rain; what he was teaching was the Covenant Ark. This is saying that Tlaloc was enlightened on Covenant Ark from his bitter acceptances in hell, and that part of Covenant Ark are “Colors Induced from Acceptances”.

10.4.1-7-4 遍计所起色 Colors Aroused from Pervasively Abstractions

遍计所起色是从普遍计度然后总结出来的理论，比如矛盾论，阶级斗争，自然科学和社会科学等的规律等。再例如约柜中的两条小戒，王族的人是从虱子的卵出生的，秽血；富有而吝啬的家庭成员是从湿气出生的，泥血。当然其中有是错误的，如由于众多议论而信以为真。

The color that arises from the universal reckoning is the “colors aroused from pervasively abstractions”, such as the theory of contradiction, class struggle, the laws of natural and social sciences, etc. Other two examples are two small precepts in the Covenant Ark, the royal families are born from lice eggs, are filthy blood; the rich and stingy families are born from moisture, mud blood. Of course, some of them are wrong, such as those that are believed to be true because of numerous discussions.

插图10.4.1.7.4-1中脚踩祥云的女神是真主安拉的女儿苦芭芭（夏娃）。她的左手握着面镜子，是在说，“以铜为镜可以正衣冠，以人为镜可以知对错，以史为镜可以知兴衰，以神为镜可以知前世今生”。她的右手拿这个罂粟葫芦，一方面表示她在传播诸法的种子，另一方面表示 “宗教有毒”。为什么苦芭芭说宗教有毒？就是因为有人（如图2所示）执着于邪执倒见而四处奔走相告。插图10-10画的就是一组颠倒的人，表示自化天及以下都是邪执倒见之人。

The goddess on the auspicious clouds in Illustration 10.4.1.7.4-1 is Kubaba (Eve), the daughter of Allah. She is holding a mirror in her left hand, which is saying, “by copper as a mirror one can straight clothes, by people as a mirror one can know right and wrong, by history as a mirror one can know the rise and fall of society, and by God as a mirror one can know the previous and this life”. She holds a poppy gourd in her right hand, which means that she is spreading the Juristic seeds, and that "religions are poisonous". Why did Kubaba say that religion is poisonous? It is because some heretical people (as shown in Figure 2) are obsessed with upside-down views and spread those words fervently.  Illustration 10-10 shows a group of upside-down people, indicating that Self-conversion sky and below are all people with heretical obsessions and upside-down views.

10.4.1-7-5 自在所生色 Colors Born from Self-sufficiency

自在是个哲学术语，自给自足义，佛教中称此状态为定，所以自在所生色也被称作定果色。佛教中所说的定，狭义上是贤守定，集福王定，健行定，大乘光明定，这四种定（参见15.3节）。由于得此胜定，日常生活的幸福指数不断升高，世界日日新；“自在所生色”由此得说。

Self-sufficiency is a philosophical term, in Buddhism sufficient state is referred to as Stillness, so the “colors born of self-sufficiency” are also called “still-fruit colors”. In the narrow sense, total four states of Stillness (see Section 15.3) that are referred to in Buddhism are, Stillness of Sagely Hold, Stillness of Aggregating Fortune, Stillness of Bravely Practice, Stillness of Mahayana Light. As a result of this victorious stillness, the happiness of daily life increases, and the world becomes new day by day; this is how “colors born of self-sufficiency” is said to be achieved.

插图10.4.1.7-5是埃及夏娃在示范如何修习那四种胜定，在示范洗礼的整个过程（参见15.3节）。另外，第11章中的四禅八定也是定，那里面说的也都是 “自在所生色” 。但读者当知那些状态都是幻觉，也就是 “集起”（参见13.1节） 中缺少某些因素。

Illustration 10.4.1.7-5 shows Eve of Egypt demonstrating how to practice the Four Stillness and the entire process of baptism (see section 15.3). In addition, the four meditations and eight stillness in Chapter 12 are also Stillness, and what is mentioned there are also "Colors Born from Self-sufficiency". But readers should know that those states are hallucinations (trances), which means that certain factors of “Aggregate Arousal” (cf. Section 13.1) are missing.

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10.4 五蕴 Five Nodes

 

目录 Catalog：10.4.1 色蕴 Color Node；10.4.2 受蕴 Acceptance Node；10.4.3 想蕴 Think Node；10.4.4 行蕴 Migration Node；10.4.5 识蕴 Sense Node

生命树的五蕴是色蕴，受蕴，想蕴，行蕴，和识蕴，是五个业习气的积聚体。什么是业？古代身口意行为习惯的集聚统称作业。业就是三业：身业、口业、意业。身业是身体行为习惯的积聚，此身即是。口业是语言行为习气的积聚，此口所讲的就是。意业是思维习气的积聚，此心所想的就是。业对于生命之树来说，就好像是落叶乔木的树干（如插图10-1至22）。冬天时叶子落光了，树失去了生命的迹象。春天时，环境适合了，树干就发枝散叶，树又变得生机盎然。生命树的生长与繁荣表现在业习气的形成和枯萎。

Life Tree’s five nodes are color node, acceptance node, think node, migration node, and sense node, the five accumulations of karmic habits. What is karma? In ancient times the aggregation of body, mouth, and intent behavioral habits was collectively called karma. Karma is the three karmas: body karma, oral karma, and intent karma. Body karma is the accumulation of bodily behavioral habits, which this flesh body is. Oral karma is the accumulation of habits of oral behaviors, which is what the mouth speaks. Intentional karma is the accumulation of habits of thoughts, and what the heart (i.e., mind) thinks is what it is. Karma is to life tree like the trunk of a deciduous tree (see Figure 10-1 to 22). In winter, the leaves fall off and like the tree loses its life. In spring, when conditions are right, the trunk sprouts branches and leaves, and the deciduous tree becomes full of life again. The growth and prosperity of life tree is reflected in the formation and withering of karmic habits.

五蕴是五种业的积聚体，是从色受想行和识，这五个方面来讲解业的。此五蕴具有集性、取性、和有性，所以亦作五取蕴。五蕴能统摄五位百法中的前94位有为法，不摄无为法（参见10.6.4 离系果），因为无为法与 “集，有，和取” 的性质相违，与 “舍，等，和空” 的性质相应。

The five nodes are the accumulation of the five types of karma, which are explained in terms of the five aspects of karma, namely, color, acceptance, think, migration, and sense. The five nodes have the nature of aggregate, fetch, and have, so they are also known as Five Fetch Nodes. The five nodes can assimilate the first 94 of the “5 positions of 100 laws”, but not the none-as laws (see 10.6.4 Off-is Fruit), because none-as laws contradict the nature of “aggregate, have, and fetch”, and are corresponding to the nature of “renunciation, equality, and empty”.

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10.3 六处 Six Places

 

六处是 “十二有枝” （参见12.4.1 《流转》） 的第五枝，义为众生皆依眼根，耳根，鼻根，舌根，身根，和意根，此六处而生长。六处亦作六根。根是因、能生的意思；以能对境生识，故谓之根。读者当知此六处就是一切处，没有事物在此六处之外。

（一）眼根，能见色者是，以能对色而生眼识，故谓眼根。

（二）耳根，能听声者是，以能对声而生耳识，故谓耳根。

（三）鼻根，能嗅香者是，以能对香而生鼻识，故谓鼻根。

The Six Places are the fifth branch of the twelve have branches (see 12.4.1 Cycle), meaning that all sentients grow from the six roots: eye-root, ear-root, nose-root, tongue-root, body-root, and intent-root. The six places are also called the six roots. Root means cause, can give birth; because it can generate senses in response to changing environments, therefore, it is called the roots. Readers should know that these six places are all places, and there is nothing outside these six places.

(1) Eye-root is the one that can see color, is called the eye-root, as it can generate eye-sense in response to color.

(2) Ear-root is the one that hear sound, is called the ear-root, as it can generate ear-sense in response to sound.

(3) Nose-root is the one that of the nose, is called nose-root, as it can generate nose-sense in response to scent.

（四）舌根，能尝味者是，以能对味而生舌识，故谓舌根。

（五）身根，能感触者是，以能对触而生身识，故谓身根。

（六）意根（即前意识），能知法者是，以能对法而生意识，故谓意根。

(4) tongue-root is the one that tastes, is called the tongue-root, as it can generate tongue-sense in response to taste.

(5) body-root is the one that feels and touches, is called the body-root, as it can generate body-sense in response to touch.

(6) intent-root (i.e. preconscious-ness) is the one that knows, is called intent-root, as it can generate intent-sense (i.e. consciousness) in response to law.

此六根还有六处，六受，六入等名义。意根是现代心理学中的前意识，佛教中为末那识。古人说末那识形象细微难知，所以用它的主要随从 “意” 来代表。在英语传统文化中，前意识被称为 “夏娃识”。夏娃不是女人吗？是女人！上帝给夏娃识穿上了女人皮后（参见 9.9 《上帝的三和合》），她就出现在这个器世界上了。在亚太文化和墨西哥文化中，夏娃被称作玉女。图4是佛教中的玉女，观音菩萨。

These six roots also have the names of the six places, the six acceptances, and the six entrants. The intent-root is the preconscious-ness in modern psychology, and in Buddhism it is called Mana. The ancients said that the image of Mana is subtle and difficult to understand, so it is represented by its main subordinate, “Intent”. In traditional English culture, the preconscious is called “Eve-sense”. Isn't Eve a woman? Yes, Eve is a woman! After God clothed Eve-sense in the skin of woman (see 9.9 Godly Trinity), she appeared in this vessel world. And in Asia-Pacific and Mexican cultures, Eve is called Jade Girl. Figure 4 is the Jade Girl in Buddhism, Guanyin Bodhisattva.

10.3-2

六处亦作十二生长处。前文所说的六根是内六处。六根所接之六尘被称作外六处，分别是色、声、香、味、触、法。尘即染污之义，以能染污情识故。

（一）色，谓眼所见者，如明暗质碍等，以能染污眼根，故谓色尘。

（二）声，谓耳所闻者，如动静美恶等，以能染污耳根，故谓声尘。

（三）香，谓鼻所嗅者，如通塞香臭等，以能染污鼻根，故谓香尘。

The six places are also known as twelve growth places. The six roots talked above are the inner six places. The six dusts that the six roots are connected to are called outer six places, which are color, sound, smell, taste, touch, and law. Dust is the meaning of pollution, because it can pollute the feeling senses.

(1) Color, the eye sees, such as bright, darkness, substantial hindrance, etc., which can pollute the eye root, so it is called color dust.

(2) Sound, the ear hears, such as the movement, quietness, beauty, and ferocity, etc., which can pollute the root of ear, so it is called sound dust.

(3) Scent, the nose smells, such as through, jam, Scent, and odor, etc., which can pollute the root of nose, and is therefore called Scent dust.

（四）味，谓舌所尝者，如咸淡甘辛等，以能染污舌根，故谓味尘。

（五）触，谓身所感者，如离合冷暖等，以能染污身根，故谓触尘。

（六）法，谓意所知者，如生灭善恶等，以能染污意根，故谓法尘。

此六尘还有六欲、六入、六处、六境、六贼等名义。

(4) Taste, which is what the tongue tastes, such as salt, lightness, sweetness, and pungency, etc., is called the taste dust because it stains the tongue root.

(5) Touch, which is the sensation of the body, such as separation, union, cold, and warmth, etc., is called the touch dust, because it can stain the body root.

(6) Law, which is known to the mind, such as birth and death, good and evil, etc., is called juristic dust because it can pollute the intent-root (i.e., preconscious-ness, Eve-sense).

These six dusts are also known as six desires, six entrants, six places, six environments, and the six thieves.

10.3-3

根，境，和识是个三和合，例如眼根，色，和眼识是一组三和合。前文谈的十二处是“十八界” 中的前十二界。界是前文所说的四大种之一，是因义，种子义。 此十八界是：（六根）眼根界，耳根界，鼻根界，舌根界，身根界，意根界； （六境，亦作六尘）色界，声界，香界，味界，触界，法界；（六识，亦作六情）眼识（即看）界，耳识（即听）界，鼻识（即嗅）界，舌识（即尝）界，身识（即触）界，意识（即知）界。此十八界就是传说中夏娃造慧渡（亦作到达方舟）时所使用的 “六六六系统”，如图10.3-3墨西哥夏娃（翠玉女）面对的菩提树所示。

Root, environment, and sense are a threesome; for example, the eye root, color, and eye sense are a set of three, a trinity. The twelve places talked above are the first twelve of the “eighteen boundaries”. Boundary is one of the four big seeds talked in section 10.2, which is the meaning of cause, the meaning of seed. The “eighteen boundaries” are: (six roots) eye root boundary, ear root boundary, nose root boundary, tongue root boundary, body root boundary, Intent root boundary; (six environments, aka. six dusts) color boundary, sound boundary, smell boundary, taste boundary, touch boundary, juristic boundary; (six senses, aka. six feelings) eye-sense (i.e. seeing) boundary, ear-sense (i.e. hearing) boundary, nose-sense (i.e. smelling) boundary, tongue-sense (i.e. tasting) boundary, body-sense (i.e. touching) boundary, juristic-sense (i.e. knowing) boundary. These eighteen boundaries are the “six-six-six system” used by Eve in the legend to create Gnostic Ark (aka. Arrival Ark), as shown in Figure 10.3-3, the Bodhi tree (i.e. Tree of Enlightenment) facing Mexican Eve (Chalchiuhtlicue).

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10.2 四大种 Four Big Seeds

 

四大种，即地、水、火、风，是生命之树的四粒种子，亦作四大；西方人称之为唯心主义的四个基本元素。种是因义。世界的一切都是四大种所造；这怎么理解？由身体和外部世界都是心的投影来理解，如新生儿的视力才20几厘米，世界无非是吃奶和大小便产生的快乐感觉。随着成长，身体和外部世界逐渐长大，直至长成三千大千世界（参见第12章）。

The four elements, namely earth, water, fire, and wind, are the four seeds of the tree of life, also known as the four elements; Westerners call them the four basic elements of Theism. Seed is the meaning of cause, reason. Everything in the world is created by the four great seeds; how is this to be understood? It is understood by the fact that the flesh body and the external world are projections of the heart (i.e., mind), as in the case of a newborn baby with a visual acuity of only 20 centimeters or so, and that the world is nothing more than the happy sensations produced by eating milk urinating and defecating. As it grows, the body and the external world grow until it grows into the Three-Grand Great-Grand Worlds (see Chapter 12).

10.2-1 地是界的比喻The metaphor of earth as a boundary

人使用极限进行思维，即使用界进行认知，界如边、表、正义等。界无形，古德用地来比喻界。高山大地是界的形象。能持，孕育万物是界的功能。坚韧是界的体性。界有了地的形象比喻，人们就可以轻易地理解出界的生、依、立、持、养，这五种因性。界是种子义、能持义。种子义是约无意识中能生起诸法的功能，即十八界法各由自种生起而有差别相。能持义是约能持诸法自相义；即十八界法各持自相不乱，所以名界。

Man uses limits for thinking, i.e., people use boundaries for cognition, boundaries such as edges, tables, justice, etc. The boundaries are invisible, so Ancients used the earth as a metaphor for the boundaries. The mountains and the lands are the images of the boundaries. Capable of holding, nurturing all things is the function of the boundaries. Toughness is the physical nature of the boundaries. With the images of the earth as a metaphor for the boundaries, one can easily understand the five causal qualities of the boundaries, namely, birth, dependence, establishment, holding, and nourishment. The boundaries mean seeds and the ability to hold. The meaning of seed is about the function of the unconscious that can give rise to all laws, i.e., each of the eighteen boundaries of laws is born from its own seed and has a different phenomenon. The meaning of being able to hold is about being able to hold the self-phenomenon of the law; that is, each of the eighteen boundaries of laws holds its self-phenomenon unperturbed and is therefore called a boundary.

10.2-2 水是识的比喻 Water is a metaphor for sense

这样，识就有了江、河、湖、海、云、雨等的巨大形象。识性如水，如粘、附着、流动性等。此大种以流湿为体性，能摄为功能，也有生依立持养五种因性。

In this way, senses have the great images of rivers, streams, lakes, seas, clouds, rain, etc. The nature of senses is like water, such as stickiness, attachment, fluidity, and so on. This Big Seed has flow and wetness as its physical nature, can assimilate as its function, and has the five causal qualities, namely, birth, dependence, establishment, holding, and nourishment.

10.2-3 火是无意识的比喻 Fire as a metaphor for the unconscious

古人常用火来比喻无意识；这样，无意识就有了猛焰、烈日、赤火的形象。火以温热为体性，能熟为功能。能熟，如日熟谷。大种火亦有生依立持养五种因性。

The ancients often used fire as a metaphor for the unconscious; in this way, the unconscious took on the images of a fierce flame, a blazing sun, and red fires. Fire has warmth and heat as its physical nature, and the ability to ripen as its function. It is capable of ripening, as the sun ripening grain. The big seed, Fire, also has the five causal qualities of birth, dependence, establishment, holding, and nourishment.

10.2-4 风是境的比喻 Wind as a metaphor for the environment

古德用风来比喻不断变化的环境，境就有了疾猛大风为形象。境以轻动为体性，能长为功能，也有生依立持养五种因性。通过以上四种比喻，就有了人们所说的地、水、火、风，这四大种。此四大种都是通性无记的。通性是说此四大种都与无意识相通。无记是说人对四大种没有记忆，不能被回忆。世界万物都是由这四大种和合所成。若大种有变化，依其所造的一切事物都会随之而改变。

The ancients used wind as a metaphor for the ever-changing environment, so the environment has the images of a swift and strong wind. The environment has the nature of easily drifting, the ability to grow as a function, and the five causal qualities of birth, dependence, establishment, holding, and nourishment. Through these four analogies, there are what people call earth, water, fire, and wind, the four big seeds. These four big seeds are all conterminously memoryless. Conterminous, is saying that the four big seeds are all connected to the unconscious. Memoryless, is saying that people have no memory of the four big seeds and cannot be recalled. Everything in the world is made from the combination of these four big seeds. If there is a change in the Four Big Seeds, all things made according to them will change accordingly.

返回生命树的目录Return Catalog of Life Tree

16. 金刚经译 Diamond Sutra Translation

 

目录 Catalog: 16.1 心经 Heart Sutra；16.2 金刚经 Diamond Sutra；16.2.2 二问黄砂惑 Second Ask Yellow Sand Muddle；16.2.3 三问黄砂惑 Third Ask Yellow Sand Muddle；16.3 佛遗教经 Buddha’s Will Sutra

16.1 心经 Heart Sutra

观自在菩萨，行深般若波罗蜜多（注1）时，照见五蕴（注2）皆空，渡一切苦厄。舍利子（3），色不异空，空不异色（4），色即是空，空即是色，受想行识亦复如是。

注1，梵语菩萨义为真人。梵语般若波罗蜜多，义为慧到彼岸，汉译为慧渡，到达方舟。

注2，五蕴，即色蕴、受蕴、想蕴、行蕴、和识蕴，参见10.4节《五蕴》。佛教中的色是变碍义。

注3，舍利子，义为“舍弃利益的儿子”，义为金童或亚当。那这《心经》是谁创作的？和尚们说，是唐三藏去伊朗取经的路上，观音菩萨告诉他的。

注4，例如，插图16-4的空无边处天，是思维机制中默认的空色，但在现实生活中，它也被看作一种色。

When a View-Sufficient Bodhisattva was practicing advanced Gnostic Arrival Ark, illuminated five nodes all empty, transcendingly ferried over all bitter yokes. Godson! Color isn’t different from empty; empty isn’t different from color. Color is a kind of empty; empty is a kind of color. Acceptance, think, migration, and sense are also like this.

Note 1, Bodhisattva is a Sanskrit word, was translated into Chinese as Real Human. The Sanskrit word Prajnaparamita means Gnosis to another shore; this book translates it as Gnostic Arrival Ark, Gnostic Ark, or Arrival Ark. Prajna in Sanskrit means Gnosis. The word Arrival’s French root, a-river, means to cross a river, to another shore, therefore, English word Arrival matches Sanskrit word paramita.

Note 2, The five nodes are color node, acceptance node, think node, migration node, and sense node, see section 10.4 Five Nodes. Buddhist word Color means Transformation and Hindrance.

Note 3, the word “Godson” is translated from “son of giving up benefits to”, means Gold-Boy, Adam. Then who wrote the Heart Sutra? The monks said that it was Guanyin Bodhisattva who told Tang Tripitaka (602-664 CE.) about it on his way to Iran to seek Buddhist scriptures.

Note 4: For example, the Edgeless Empty Sky in Illustration 16-4 is the default empty color in mind mechanism, but in real life, it is also regarded as a color.

舍利子，是诸法空相，不生不灭，不垢不净，不增不减。是故空中无色，无受想行识，无眼耳鼻舌身意，无色声香味触法，无眼界，乃至无意识界，无无明，亦无无明尽，乃至无老死，亦无老死尽。无苦集灭道（注5），无智亦无得。以无所得故，菩提萨埵依般若波罗蜜多故，心无挂碍。无挂碍故，无有恐怖，远离颠倒梦想，究竟涅盘。

注5，苦集灭道，义为四圣谛，参见第12至15章。

Godson! All laws are empty phenomena, weren’t born, so won’t die, neither maculate nor immaculate, neither increase nor decrease; therefore, there isn’t color in empty, there aren’t acceptance think migration and sense, aren’t eye ear nose tongue body and intent (intent represents preconsciousness in Buddhism), aren’t color sound smell taste touch and law, aren’t eye-boundary, up to no intent-sense (i.e., consciousness) boundary, neither non-light (i.e., ignorance)  nor end of non-light, up to neither old-death nor end of old death. There is not bitter, aggregate, salvation, and path (4), neither intelligence nor gain. Because of not objective gain, enlightened sentient-being depends on the Gnostic Arrival Ark, heart without attachments and hindrances. Because of no hindrances, fearless, leaving upside-down pipedreams afar, he or she finalizes nirvana.

Note 4, bitter crux, aggregate crux, salvation crux, and path crux, see chapter 12 to 15.

三世诸佛，依般若波罗蜜多故，得阿耨多罗三藐三菩提（6）。故知般若波罗蜜多，是大神咒，是大明咒，是无上咒，是无等等咒，能除一切苦，真实不虚；故说般若波罗蜜多咒。

即说咒曰：揭谛揭谛，波罗揭谛，波罗僧揭谛，菩提萨婆诃。

注6，阿耨多罗三藐三菩提是梵语，汉语为无上正等正觉，是佛教的最高觉悟，解释参见14.0节。

Past present and future all Buddhas, because of depending on Gnostic Arrival Ark, gain “Anuttara Samyak Sambodhi (6)”! Therefore, one knows, Gnostic Arrival Ark is great god spell, is great enlightenment spell, is non-upper spell, is non-equality equality spell, is capable to remove all bitter, real facts, nothing fraud; therefore, the Gnostic Arrival Ark spell is spoken!

Immediately said the spells: Discovered truth discovered truth! Arrival discovered truth! Enlightened monk and nun discovered truth! Enlightened layman and laywoman discovered truth!

Note 6: Anuttara Samyak Sambodhi is a Sanskrit word, which means "Non-Upper Correct-Equality Correct-Perception" in Chinese. It is the highest enlightenment in Buddhism. For explanation, see Section 14.0.

返回卢岩回忆录的目录 Return to Catalog of Luyan Memoir

10. 生命之树 Tree of Life

目录 Catalog：10.1 法的四分 Juristic Quadrants；10.2 四大种 Four Big Seeds；10.3 六处 Six Places；10.4 五蕴 Five Nodes：10.4.1 色蕴 Color Node；10.4.2 受蕴 Acceptance Node；10.4.3 想蕴 Think Node；10.4.4 行蕴 Migration Node；10.4.5 识蕴 Sense Node；10.5 四食谛 Four Foods Crux；10.6 五果 Five Fruits；10.6.2 等流果 Equal Stream Fruit；10.6.3 士用果 Warrior’s Usage Fruit；10.6.4 离系果 Off-is Fruit；10.6.5 增上果 Escalatory Fruit

 

10.1 法的四分 Juristic Quadrants 

法，梵语达摩，是自然法，基于重复发生的现象，古人常用轨辙来比喻。一切过去有、现在有、将来还有的现象都是法，比如江河湖海，花鸟鱼虫，法律、道德，事理等。一切法都有四分，第一分是相分，第二分是见分，第三分是自证分，第四分是证自证分。分是分量、分限。法在人心的作用分量有四种，所以有此四分。

Law, Dharma in Sanskrit, is nature law, based on the recurrence of phenomena, the ancients often used the analogy of track. All phenomena that have existed in the past, exist in the present, and will continue to exist in the future are laws, such as rivers, lakes, seas, flowers, birds, fish, insects, laws, morals, and principles of affairs, etc. All laws have four quadrants, the first quadrant is Phenomenal Quadrant, the second is View Quadrant, and third is Self-Evident Quadrant, the fourth is Proving Self-Evidence Quadrant. Law has the four kinds of quantity functions in heart, so there are these four Juristic Quadrants.

第一分、相分，就是客观现象，是主观的所缘，如色、声、香、味、触、和法，这六尘。从感知的角度，外部世界是人内心的投射。相分是第四证自证分（即无意识）的投射。这个把外部刺激转变成现象的过程，是无意识的功能，我们感觉不到，感觉到的是现象（即第一相分）。古人用照镜子时，镜子里的人来说明相分。镜子里的相和照镜子的人共用同一个身体。

The first quadrant, Phenomenal Quadrant, is the objective phenomena, the subjective objects, such as color, sound, fragrance, taste, touch, and law, the six dusts. From the point of view of perception, the external world is a projection of one's heart (i.e., mind). Phenomenal Quadrant is a projection from the fourth Proving Self-Evidence Quadrant (i.e., the unconscious). This process of transforming external stimuli into phenomena is a function of the unconscious; we do not feel it; what we feel is the phenomena (i.e., the first Juristic Quadrants). The ancients used the person in the mirror when looking in the mirror to illustrate the Phenomenal Quadrant. Phenomena in the mirror and the person looking in the mirror share the same body.

第二分、见分，见是照见义，能缘心自体转变起来的能缘作用，明了照见了客观现象。识的作用是分别、丈量。第二见分照见第一相分，其分别和丈量的结果是第三分，自证分。另外，第三分还有识之自体的作用。

第四分、证自证分，是心自体暂变，能起知自体的作用。这第四分能证第三自证分，所以名为证自证分。因为第四是第一相分的投射者，是现量，即客观事实，所以第四分不需要它分来证明。

The second quadrant, the View Quadrant, is the illuminated and clearly seeing, is the function of the aggregate heart’s transformation, clearly mirrored the objective phenomena. The function of sense is discrimination, discernment, measurement. The second quadrant, View Quadrant illuminates the first quadrant, Phenomenal Quadrant, its fruit (i.e., result) of measurement is the third quadrant, Self-Evident Quadrant. And the third quadrant has function of sense’s self-body.

The fourth quadrant, Proving Self-Evidence Quadrant, is the temporary transformation of the heart's self-body, which can act to know the self-body. This fourth quadrant can evidence the third Self-Evident Quadrant, so it is called the Proving Self-Evidence Quadrant. Because the fourth quadrant is the projector of the first quadrant, the present quantity, i.e., the objective fact, therefore, the fourth quadrant does not need other quadrants to be proved.

古人用 “人用尺量布” 的事例来说明这四分。其中布是所量，是第一相分。用尺量布的过程是第二见分；第二见分是能量。丈量的数据，即量果，是第三自证分。这人读完量果之后，他又核实了一下，明了自己在干什么；这就是第四证自证分。因为第四分的核实作用，第三自证分得知量果，自证明了。

The ancients used the example of "a tailor measuring cloth with a ruler" to illustrate these four quadrants. In this case, the cloth is what is measured, which is the First Quadrant. The process of measuring the cloth with a ruler is the second quadrant; the second quadrant is the able to measure. The data of the measurement is the third Self-Evidence Quadrant. After the tailor reads the measurement result, he verifies it again, realizing what he is doing, what the fourth Proving Self-Evidence Quadrant is. Because of the verifying action of the fourth quadrant, the third Self-Evident Quadrant learns of the fruit of measurement and proves itself.

 

佛教中，法的四分的象征物是金刚脐（如图10.1-3下面的红圈所示），传说是由宙斯和他父亲之间的脐带（注，教父和教子之间的脐带，如图2所示）形成的。图3，4，5中的器具都称作金刚降魔杵。图1宙斯手中的金刚杵是由折合法四分中的后三分为见分而形成的。折合之后，法的四分变成两分；第一分，相分，就是色蕴（参见10.4.1节），包括11位色法，所以也被称作色。第二分，见分，包括受蕴（参见10.4.2节），想蕴，行蕴，和识蕴，共84位法，亦作名。名色是无意识的别名，能生一切法，即是一切法，是法界的初门。

图4和5中显示的是雷音（大日如来）的雷鼓瓮金锤。传说雷音用此锤击碎了人的灵魂之石，设计出了睚眦和磨牙（亦作金童和玉女，参见9.9 节《上帝的三和合》）。图3中的匕首是雷音的圣鬼，名作铁匕首（Járnsaxa；参见14.3.6 《王者归来》）。

In Buddhism, the symbol of the Juristic Quadrants is the “Philosopher-Stone Navel” (shown as the red circle below Figure 10.1-3), which is said to be formed by the umbilical cord between Zeus and his father (Note: The umbilical cord between godfather and godson is shown in Figure 2). The implements in Figs. 3, 4, and 5 are all called “Philosopher-Stone Taming-Demon Pestle”. The pestle in the hand of Zeus in Fig. 1 is formed by folding the last three Quadrants as the second quadrant. When folded, the four juristic quadrants become two; the first, Phenomenal Quadrant, is the Color Node (see Section 10.4.1), which includes the 11 color laws, and is therefore also called Color. The second quadrant, View Quadrant, includes the Acceptance Node, Think Node (see Section 10.4.2), Migration Node, and Sense Node, totaling 84 laws, and is called Name. Therefore, name and color are all laws. Name-Color is another name for the unconscious, can produce all laws and are all laws. It is the first juristic door to the Juristic Boundary.

Figures 4 and 5 show the “Thunder Drum-Urn Golden Hammer” of Thor (Great Sun Tathagata in Chinese Buddhism). Legend has it that Thor used this hammer to break the stone of human soul, designing Tanngnjóstr and Tanngrisnir (aka. Gold Boy and Jade Girl; see Section 9.9 Godly Trinity). The dagger in Figure 3 is the holy ghost of Thor, known as the Iron Dagger (Járnsaxa; see 14.3.6 Return of the King).

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