10.5 四食谛 Four Foods Crux

目录 Catalog: 10.5.2-1 橡子 Acorns; 10.5.2-2 松子 Pine Nuts; 10.5.2-3 海草籽 Seaweed Seeds; 10.5.2-4 玉米 Maize Cob

一切有情皆依此四食而住。（一）段食，旧作搏食，变坏为相，谓于欲界，香、味、触三尘于变坏时能为食事。（二）触食，旧作乐食，以触心所有法为体，触境为相，谓触喜乐之事，摄受喜乐等能为食事，如观戏剧，终日不食，不感其饥。

All sentient beings live by these four foods. (1) Period Food, formerly known as Combat Food, is the phase of deterioration, which means that in Desire Boundary, that one desires fragrance taste and touch the three dusts can be food matters when deterioration happens.  (2) Touch Food, formerly known as Laugh Food, takes heartland law Touch as its body, and touching environments as its phenomena, the saying is that touching delightful laughable affairs, assimilating delight and laugh etc. can be food matters, as in the case of watching a play, which is not eaten all day long without feeling hunger.

（三）思食，旧作念食，圣经里作末那食，以思心所有法为体，希望为相，谓思与欲俱转，希可爱境能为食事。如人饥渴，至饮食之处，当得饮食之思，否则健康堪忧。（四）识食，执持为相，谓异熟果（参见10.6.1节）恒相续，执持有情生命，能为食事。如圣经中，夜间上帝变成一个火柱为迁徙的众生取暖，白天变成大云为它们遮蔽烈日，这是神识，即无意识，维持体温和出汗的功能。

(3) Mean Food, formerly known as Spell Food, and in Bible as Mana food, with heartland law Mean as the body, hope as its phenomenon. The saying is that that Mean and Desire are both revolving, and the hope for lovable environments can be food matter. If a person is hungry or thirsty, and goes to the place of food and drink, he should have the Mean of food and drink, otherwise his health is in danger. (4) Sense Food, holding on as its phenomena, is said that unconsciousness’ mutant fruits (cf. 10.6.1) flowing out continuously can hold sentient life, can be food matter. As in the Bible, God turns into a pillar of fire at night to warm the migrating beings, and into a great cloud during the day to shade them from the scorching sun, which is the function of God-sense, or unconsciousness, to maintain body temperature and perspiration.

前面谈了在心理机制学寓言中神识喂养亚当识，夏娃识，和众生的食物。下面谈上帝给亚当和夏娃穿上了人皮（如图10.5.2右；参见9.9节）之后，喂养他们俩的四种食物：橡子、松子、水草籽、和玉米。本传说源自《墨西哥法典》中的《第五个太阳》（如图10.5.2左；参见第14.4节）。

Having previously talked about the food that God-sense feeds Adam-sense Eve-sense and sentient in the mind mechanic fables, the following talks about the four foods that God feeds Adam and Eve after he has clothed them in human skin (see Fig. 10.5.2, right; cf. Section 9.9): acorns, pinon nuts, seaweed seeds, and maize. This legend is derived from the Fifth Sun in Mexican Codex (see Figure 10.5.2, left; see Section 14.4).

10.5.2-1 橡子 Acorns

根据墨西哥神话，世界之初，造物主阿弥陀生来就是一对儿，名作自在男和自在女。那夫妻俩生了四个儿子，红藏、黑藏、白藏、和蓝藏，分别主宰东、北、西、和南方。600年后儿子们创造了世界万物，包括太阳（神）奥林·托纳修（Ollin Tonatiuh）。奥林·托纳修就是插图10.5.2左图中间的那张脸，本义为 “奥林运动的冠军上前来发光” 。古墨西哥人认为太阳（神）每天东升西降，经历风霜雨雪，损耗很大，需要定期予以补充或重造。再造太阳（神）就是再次举办奥林运动，赛出冠军成为新的太阳（神）。但是举办奥林运动需要神和人为之牺牲。

According to Mexican mythology, in the beginning, the creator Ometeotl, who was both male and female, also known as couple of Tonacacihuatl and Tonacateuctli, gave birth to four sons, the Tezcatlipoca-s of the East, North, South, and West. After 600 years, the sons created the world, including the creation of Sun (God), Ollin Tonatiuh. Ollin Tonatiuh is the face in the center left of Illustration 10.5.2, which originally meant "Ollin champion comes forth to shine". Ancient Mexicans believed that the Sun (God), which rises and falls every day and undergoes rain and wind, wears out greatly and needs to be replenished or recreated periodically. Re-creation of the Sun (God) is to organize the Ollin Games again, the winner of the race to become the new Sun (God). However, to organize a new Ollin Movement requires Gods and men to be sacrificed for it. 

虎劫是太阳石（如插图10.5.2左所示）的第一象限。橡子是虎劫中，神父喂养金童（即亚当）和玉女（即夏娃）的食物。古墨西哥人把造太阳（神）的世纪工程分成了四个阶段，分别是虎劫、风劫、雨劫、和水劫。虎字是说奥林运动的发起者不是一般人，他有什么特殊的？约公元1285年，中美洲的青松石王子（Turquoise Prince）决定牺牲自己，发起新的奥林运动，他将把墨西哥帝国送给新的奥林冠军。

Tiger Catastrophe is the first quadrant of the Sun Stone Calendar (shown on the left in Illustration 10.5.2). Acorns were the food that the Godfather fed the Gold Boy (i.e., Adam) and Jade Girl (i.e., Eve) during the Tiger Catastrophe. Ancient Mexicans divided the century project of recreating Sun (God) into four stages, namely, Tiger Catastrophe, Wind Catastrophe, Rain Catastrophe, and Water Catastrophe. The word Tiger means that the sponsor of the Ollin Movement is not an ordinary person; what is special about him? Around 1285 CE., Turquoise Prince of Central America decided to sacrifice himself to launch a new Ollin movement, in which he would give the Mexican Empire to the new Ollin champion. 

青松石王子献祭给了古神特拉洛克（如图10.5.2.1-3）500名童男。图2是母亲抱着因为献祭而患了婴幼儿神经发育失调症的墨西哥。因为患病，墨西哥的眼神有些特别（如图3，参见第三章《肉眼通》），就是青松石王子造出的第一颗太阳。图4是幼年的墨西哥。图6是谷伯遵从青松石王子的命令在喂橡子给墨西哥。图10显示，墨西哥长大后，就因为吃了橡子变黑了，成为了黑藏，北方之神，那橡子是什么？

Turquoise Prince sacrificed 500 boys to the ancient god Tlaloc (see Figure 10.5.2.1-3). Figure 2 shows a mother holding Mexico, who suffered from infantile neurodevelopmental disorder due to the sacrifice. Because of the disease, Mexico's eyes are a little special (see Figure 3, cf. Chapter 3 "Flesh Eyes Through"), which is the first sun created by Turquoise Prince. Figure 4 is the young Mexico. Figure 6 is Uncle Maize feeding acorns to Mexico at the order of Turquoise Prince. Figure 10 shows that when Mexico grew up, he turned black because of eating the acorns and became the Black Tezcatlipoca, the god of north. What are the acorns?

图6下半幅显示那橡子是由从灵水中生长的橡树结出的果实。图8显示内圈是个可以转动太阳石的密码，所以笔者认为那橡子相当于四大种（参见10.2节）之类的基本理论概念。佛教中，地水火风四大种亦被称作种子字。就学那么几个字，金童就成为北方不空成就佛了？《佛学次第统编》说， “界（即地）这一个字就值一尊佛！”

The bottom half of Figure 6 shows that the acorns are the fruits of an oak tree that grows from spiritual water. Figure 8 shows that the inner circle is a code for turning the Sun Stone Calendar, so author me believes that the acorns are equivalent to basic theoretical concepts such as the Four big Seeds (see Section 10.2). In Buddhism, the four big seeds of earth water fire and wind are also known as four seed words. Just by learning a few words like that, the gold boy became the “Northern Non-Empty Achievement Buddha”? The Compendium of Buddhism says, "The single word of Boundary (i.e., earth) is worth a Buddha!"

10.5.2-2 松子 Pine Nuts

风劫是太阳石历（如插图10.5.2左所示）的第二象限，讲金童玉女在风风雨雨，不断变化的环境中迅速长大。风是四大种（参见10.2节）之一；在五蕴世间（俗称阴间），风是不断变迁的环境。在风劫中，青松石王子献祭了6名童女，包括自己的女儿翠玉女（如图10.5.2.2-5所示）给古代的女神翠玉女。墨西哥的传说，风劫中神喂松子给人吃；那松子是什么？这种松树的生命周期是600年，所以松子代表一个天道轮回周期中的有系统的上帝造人的经典案例，即灵丹（如图3所示）。当人吃了这样儿的灵丹（即案例），案例（即灵丹）就会逐渐变成人的灵魂的一部分（如图4所示）。图5和6显示，青松石王子喂食给金童玉女很多灵丹。

Wind Catastrophe is the second quadrant of the Sun Stone Calendar (as shown in Illustration 10.5.2, left) and speaks of the Gold Boys and Jade Girls growing up quickly in a stormy, ever-changing environment. The wind is one of the four big seeds (i.e. four basic elements, ref to section 10.2) in the five-node world (commonly known as the netherworld), is the ever-changing environment. During the wind catastrophe, Turquoise Prince sacrificed six young girls, including his own daughter, Chalchiuhtlicue (shown in Figure 10.5.2.2-5), to the ancient goddess Chalchiuhtlicue. Mexican legend has it that the god feeds pine nuts to human during wind catastrophe; what are those pine nuts? The life cycle of this pine tree is 600 years, so the pine nuts represent a classic case of a systematic human creation by God in one Godly Cycle, i.e. Spiritual Catholicons (shown in Figure 3). When a person eats such Spiritual Catholicons (i.e., cases), the cases (i.e.,Spiritual Catholicons) gradually become parts of the person's soul (as shown in Figure 4). Figures 5 and 6 show that Turquoise Prince feeds many Spiritual Catholicons to the Gold boys and Jade Girls.

图7显示蔻忑鹠鸺 （Coatlicue）正在喂食玉女们灵丹（即上帝造人的案例），即正在给她们讲七色鹿佛（即太阳神阿波罗；参见14.2节《鹿乘教》）的故事。图8显示蔻忑鹠鸺正在为玉女们展示 “千手观音” 的五百威仪十万八千魅力，正在教玉女们如何下蛊（种腐尸虫）。同时，她也对玉女们展示了自己的秘密，即她的力量源自上帝（即青松石王子）。她腰带上的骷髅头是她丈夫的。当青松石王子死后，她就把他的颅骨挂在自己的腰带上了。 

Figure 7 shows Coatlicue feeding the Jade Girls with spiritual catholicon (i.e., the cases of God creating human), that is, telling them the story of the Seven-Color Deer Buddha (i.e., the sun god Apollo; see Section 15.2, "Deer Vehicle Religion"). Figure 8 shows Coatlicue showing Jade Girls her “500 Majesties and 108,000 Charms” (cf. section 15.2) of "Thousand-Hand View-Sound Bodhisattva" and teaching them how to “project carrion beetle” on other people. At the same time, she also showed them her secret, that her power come from God (i.e., Turquoise Prince). The skull on her belt is her husband's. When Turquoise Prince died, she hung his skull on her belt. 

图9显示青松石王子正在主持奥林运动，他取消了两名金童候选人的参赛资格。图10显示，青年时期的墨西哥（又名特拉洛克，金童，美洲狮）成为了一名学者，正在商议推荐优秀的人去和翠玉女公主相亲。别人认为这是个升官发财的好机会，可墨西哥认为这是获得生命之树秘密的好机会。 

Figure 9 shows Turquoise Prince presiding over the Ollin Movement, disqualifying two Gold Boy candidates. Figure 10 shows that in his youth, Mexico (aka. Tlaloc, Gold Boy, and Jaguar) has become a scholar and is discussing recommending outstanding people to go on a blind date with princess Chalchiuhtlicue. Others think this is a good opportunity to get promoted and make money, but Mexico thinks it is a good opportunity to obtain the secret of Tree of Life. 

图11显示墨西哥（即美洲狮）正在和翠玉女约会。图左下角显示，谈话中，他从翠玉女偷到了一盒子灵丹。翠玉女的后半面脸是黑色的，表示她正在做亏心事，正在对墨西哥下蛊。图12上半幅显示青松石王子和蔻忑鹠鸺正在背后帮他们俩的女儿翠玉女偷（创伤）墨西哥的心。

 Figure 11 shows Mexico (aka. Jaguar) dating princess Chalchiuhtlicue. The lower left corner of the picture shows that during their conversation, he stole a box of Spiritual Catholicons from Chalchiuhtlicue. The back half of Chalchiuhtlicue's face is black, indicating that she is doing something wrong and is projecting carrion beetle on Mexico. The upper half of Figure 12 shows that Turquoise Prince and Coatlicue are secretly helping their daughter Chalchiuhtlicue to steal (to traumatize) Mexico's heart.

翠玉女和墨西哥的关系不融洽。时间流逝，俩人都过了正常婚嫁的年龄。青松石王子扬言，他不能亲眼看见翠玉女和墨西哥结婚，死不瞑目。墨西哥害怕青松石王子强迫他和翠玉女结婚，逃亡了（如图13所示）。图中，他背着棵果树，表明他已经被翠玉女严重地创伤了，患了精神病潜伏症。五年或十年后，当地狱果（即精神病潜伏症）发育成熟了，他就会堕入地狱（即患上精神病）。

The relationship between Chalchiuhtlicue and Mexico was not harmonious. Time passed, and both were past the normal age of marriage. Turquoise Prince threatened that he would not be able to see Chalchiuhtlicue and Mexico marry, he would die with his eyes wide open. Mexico was afraid that Turquoise Prince would force him to marry Chalchiuhtlicue, so he fled (as shown in Figure 13). In the picture, he is carrying a fruit tree on his back, indicating that he has been severely traumatized by Chalchiuhtlicue and has latent psychosis. Five or ten years later, when the fruit of hell (i.e. latent psychosis) matures, he will fall into hell (i.e. suffer from mental illness).

10.5.2-3 海草籽 Seaweed Seeds

雨劫是太阳石（如插图10.5.2左所示）的第三象限，义为墨西哥的世界里总是下雨，因为他遭殃了。什么是殃？幸福快乐的玉女（夏娃）是女神，是福；悲伤哭泣的玉女是殃。在雨劫中，墨西哥的世界里总是下雨，因为女神翠玉女，由于她爸爸死不瞑目，总是怨恨他。

Rain Catastrophe is the third quadrant of the Sun Stone Calendar (shown on the left in Fig. 10.5.2), which means that it always rains in Mexico's world because he was accompanied by a Misfortune. What is a Misfortune? A happy laughing Jade Girl (aka. Eve) is a Goddess, is a Fortune; a sad weeping Jade Girl is a Misfortune. In the Rain Catastrophe, it always rains in Mexico’s world, because goddess Chalchiuhtlicue, due to her father's death with eyes open, was always grouchy toward him.

多年后，墨西哥听说青松石王子过世了（如图10.5.2.3-2所示），就病倒了（即堕入了地狱，如图3所示）。他不明白为什么自己的前半生和青松石王子（死后的名字为左翼蜂鸟）绞在了一起。在随后的五百年中的某一天，他忽然回忆出了一岁时，左翼蜂鸟为自己做肉眼通（参见第3章）时的情景，获得了宿命通。注，在传说中，此雨劫通常被换算成为五百太阳历年。那时妈妈抱着生病的自己，忧心匆匆（如图3雕像正面，墨西哥怀中生病的孩子所示）。

Many years later, Mexico heard that the Turquoise Prince had passed away (as shown in Figure 10.5.2.3-2), and he fell ill (i.e., fell into hell, as shown in Figure 3). He did not understand why his first half life was entangled with the Turquoise Prince (whose name after death is Huitzilopochtli). One day in the following five hundred years, he suddenly recalled the scene when Huitzilopochtli made “Flesh Eye Through” (cf. Chapter 3) for him when he was one year old, and he gained “Fate Through” (cf. Chapter 10). Note: In legends, this rain catastrophe is usually converted into five hundred solar calendar years. At that time, his mother was holding him in her arms, worried and anxious (as shown in the front of the statue in Figure 3, where Mexico holds a sick child).

人三岁以前的记忆力量强大，在墨西哥文化中被称作灵龙，中华文化中被称作大力神和福，日耳曼文化中被称作马格尼，基督教和伊斯兰教中称作亚伯。图4显示，墨西哥在灵龙的作用下，从地狱里飞出来了；他正沿着古代圣人的足迹，去继承左翼蜂鸟的王位，并且要把左翼蜂鸟作为上帝发射到墨西哥的天空, 开始墨西哥帝国。

The memory of a person before the age of three is very strong. It is called Quetzalcoatl in Mexican culture, Great Strength God and Fortune in Chinese culture, Magni in Germanic culture, and Abel in Christianity and Islam. Figure 4 shows that Mexico, by the function of Quetzalcoatl, flying out of hell; He was following in the footprints of the ancient sages, going to inherit the throne of Huitzilopochtli, and to launch Huitzilopochtli as God into the Mexican sky, to start Mexican Empire.

这个阶段的墨西哥（又名金童，美洲狮，特拉洛克）正由金童变成了美洲狮，又逐渐变成了特拉洛克。他的慧眼逐渐地睁开了，看见了美洲大陆连同无数的古文明都已沉入苦海（如图5所示）。以前被视为珍宝的灵丹，此时在他的慧眼的作用下，就如同海草籽，到处都是；所以墨西哥从古文明的碎片中提取出了无数的海草籽（即灵丹，如图6所示）。此慧眼就是左翼蜂鸟造的第三个太阳。

At this stage, Mexico (a.k.a. Gold Boy, Jaguar, Tlaloc) was changing from Gold Boy to Jaguar, and gradually to Tlaloc. His Gnostic Eye was gradually opened, and he saw that the American continent, along with countless ancient civilizations, had sunk into the bitter sea (as shown in Figure 5). The Spiritual Catholicons, which were previously regarded as treasures, were now, under the function of his Gnostic Eye, like seaweed seeds, everywhere; so Mexico extracted countless seaweed seeds (i.e., Spiritual Catholicons, elixirs, as shown in Fig. 6) from the debris of the ancient civilizations. This Gnostic Eye is the third sun made by Huitzilopochtli.

回国的途中，墨西哥发现代理国王翠玉女要杀自己，因此她和她的母亲蔻忑鹠鸺 （Coatlicue）打起来了；他就躲进了蔻忑鹠鸺的庙。过了很长时间，墨西哥认为自己的第一目的是让左翼蜂鸟成为新的太阳神，太阳神价值一百年的全世界GDP，而自己成为墨西哥国王的价值微不足道，就对人说，“我不是特拉洛克，我只是大西洋里的一只乌龟。”墨西哥是什么意思？

On his way back, Mexico found that the acting king, Chalchiuhtlicue, was trying to kill him, so she fought with her mother, Coatlicue; so, he hid into the temple of Coatlicue. After a long time, Mexico, believing that his first purpose was to make Huitzilopochtli the new Sun God, that God is worth 100 years of Global GDP, and that its own value in becoming the king of Mexico is negligible, said to the people, “I'm not a Tlaloc, I'm just a turtle from Atlantic Ocean.” What does Mexico mean?

墨西哥放弃了王位的继承权，而且乌龟是妓院里男佣的别名儿。插图6还显示了墨西哥对翠玉女的暗示 “如果婚礼后的第二天早晨你杀了我，那我辛辛苦苦收集来的这些草籽（即灵丹）都将落回海底，你再也看不见了！” 翠玉女看墨西哥无心和她争夺王位，又这么谦卑，就同意和他结婚了（如图7和8所示）。俩人结合成了一位新的双身神（或佛）：阿弥陀。

Mexico gave up his right to inherit the throne, and turtle is another name for the male servant in brothel. Illustration 6 also shows Mexico hinting to acting king Chalchiuhtlicue, "If you kill me the morning after our wedding, all the seaweed seeds (i.e. Spiritual Catholicons) that I have collected with great effort will fall back to the bottom of sea, so you will never see them again!" Seeing that Mexico had no intention of competing with her for the throne and was so humble, Chalchiuhtlicue agreed to marry him (as shown in Figures 7 and 8). The two combined to form a new two-body God (or Buddha): Ometeotl.

10.5.2-4 玉米穗 Maize Cob

水劫是太阳石历（如插图10.5.2左所示）的第四象限，是说翠玉女成为众生之母后，发起了大洪水，毁灭了旧世界，创造了新世界，名为墨西哥。在这个新世界里，墨西哥人以玉米穗为食。那大洪水和玉米穗都是什么？

大洪水义为翠玉女作为国王发起了一场文化大革命，废除了以前诸神，改国号为墨西哥。墨西哥人都崇拜左翼蜂鸟为新的太阳神（佛教中作大日如来），以墨西哥和翠玉女为始祖，蔻忑鹠鸺为新的天道轮回守护女神（佛教中作南海观音，宝生佛），墨西哥的启蒙老师谷伯为谷神（佛教中作燃灯佛）。佛教徒崇拜这五位为五方佛。其中的金童（即亚当）为释迦摩尼；玉女（即夏娃）为观音菩萨。

Water Catastrophe is the fourth quadrant of the Sun Stone Calendar (as shown in the left illustration 11.5.2). It says that after Chalchiuhtlicue became the mother of all livings, she aroused a big flood, destroyed the old world, and created a new world called Mexico. In this new world, Mexicans eat corn cobs. So, what are the big flood and corn ears?

The Big Flood means that Chalchiuhtlicue, as the king, launched a cultural revolution, abolished the previous gods and goddesses, changed the country's name to Mexico. The Mexicans worship Huitzilopochtli as new Sun God (Called “Great Sun Tathagata” in Buddhism), Mexico and Chalchiuhtlicue as Mexican primogenitors, Coatlicue as the new Guardian Goddness of Godly Cycle (called “South Sea View-Sound Bodhisattva” in Buddhism), and Mexico's revelation teacher Uncle Maize as the new Maize God (called Lamplighter Buddha in Buddhism). Buddhists worship these five positions as the Five Buddhas. Among them, the gold boy (Adam) is Shakyamuni, and the jade girl (Eve) is Guanyin (i.e. View-Sound) Bodhisattva.

图10.5.2.4显示婚礼之后，翠玉女向墨西哥展示了创作《墨西哥法典》的计划，她要从草籽中挑选出一千零一颗灵丹，然后用左翼蜂鸟造人的理论和过程为线索把那一千零一颗灵丹束成亦作蜻蜓眼塔。图3是墨西哥此时的肖像，他身体如同充满了众功德水的大云，充满了天空。图4是翠玉女的肖像，展示了她的语言才华，出口成章，把充满众功德水的大云变成锦绣文章，从天而降。俩人把左翼蜂鸟造太阳（神）的故事线索编织成了一张网（如图5所示），把一千零一颗灵丹串联成了一个玉米穗儿（如图6所示），来和墨西哥人分享（如图7所示）。这就是我们今天看到的《墨西哥法典》，又名《无字天书》（如图8所示）。

Figure 10.5.2.4 shows that after their wedding, Chalchiuhtlicue showed Mexico her plan to create the Mexican Codex. She wanted to select 1,001 Spiritual Catholicons (aka. Sage’s Pearls and Sky Pearls) from seaweed seeds and then use the theory and process of Huitzilopochtli creating humans as clues to tie the 1,001 Spiritual Catholicons into a dragonfly eye tower. Figure 3 is Mexico's portrait currently. His body is like a big auspicious cloud, filling the sky. Figure 4 is the portrait of Chalchiuhtlicue, showing her language talent, speaking fluently, turning the big juristic cloud filled with water of merit into many splendid articles that fell from the sky. The two wove the clues of the story of Huitzilopochtli creating Sun (God) into a net (as shown in Figure 5) and connected the 1,001 Spiritual Catholicons into a maize cob (as shown in Figure 6), to commonwealth with the Mexicans (as shown in Figure 7). This is the Mexican Codex we see today, also known as the Painted Book (as shown in Figure 8).

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10.4.5 识蕴 Sense Node

 

识就是心，有三义：了别名识；思量名意；集起名心。集起复有三义: 一）心能收集储藏诸法的种子；二）心即是那些收集来的诸法种子；三）种子由熏习而生长，而心能将成熟的种子发起，使其成为现时身口意的行为。更多关于集起的解释参见13.1节的《集起》。

Sense is heart, has three significances: clear discernment is named as sense; mean and measurement are named as intention; Aggregate Arousal is named as heart. Aggregate Arousal has three significances again: first, heart can aggregate and storage juristic seeds; second, heart is those juristic seeds being aggregated; thirdly, juristic seeds grow by fumigation, and heart can arouse ripened seeds into performances, has them become bodily orally and intentionally behaviors currently. See section 13.1 for more explanation of Aggregate Arousal.

在佛教的百法中共有八位识，分别是：（一）眼识，（二）耳识，（三）鼻识，（四）舌识，（五）身识，（六）意识，（七）前意识，（八）无意识。其中第七前意识是前六识的移动工作平台。第八无意识是前七识的总根，亦作本识。日常生活中说的意识通常包括前意识和无意识。识蕴是此前六识行为习气积聚体的总和。

Among Buddhist 100 laws, there are eight positions of sense laws totally, namely, (1) eye-sense, (2) ear-sense, (3) nose-sense, (4) tongue-sense, (5) body-sense, (6) intent-sense, (7) preconscious-ness, and (8) unconsciousness. The seventh pre-consciousness is the mobile working platform of the former six senses. The eighth unconsciousness is the total root of the former seven senses, also known as the fundamental sense. The sixth Intent-sense, i.e., consciousness, in daily life usually includes the preconscious and the unconscious. The Sense Node is the sum of the karmic accumulations of the former six senses.

10.4.5-1 八识的定义 Definitions of the Eight Senses

（一）眼识，即见色之见。（二）耳识， 即闻声之闻。（三）鼻识， 即嗅香之嗅。（四）舌识， 即尝味之尝。（五）身识，即感触之感。（六）意识， 即知法之知。此六识，即见、闻、嗅、尝、感、知之义，还有六情之名。（七）前意识，佛教作末那识，神教作夏娃识，古人说其自身细微难辨，故用常随之而起的“意”来指代前意识。意是思量、意图、打算义；是第六识意识的根。前意识是思想意识的工作平台，随着意图的变化不断地自我更新着。

(1) eye-sense, which is the seeing of seeing colors. (2) ear-sense, which is the hearing of hearing sounds. (3) nose-sense, which is the smelling of smelling fragrances. (4) tongue-sense, which is the tasting of tasting tastes. (5) body-sense, that is, the feeling of feeling touches. (6) intent-sense, which is the know of knowing laws. The six senses are exactly seeing, hearing, smelling, tasting, feeling, and knowing; and they also have the name of six feelings. (7) preconscious-ness, is called Mana-sense in Buddhism, and Eve-sense in Godly religions. Ancients said that it is subtle and difficult to distinguish, so they use its major companion "Intent" to represent it. Therefore, we call Preconscious-ness as Intent in Buddhism. Preconscious-ness is root for six former senses, is ever updating work platform of heart (i.e., mind), which is constantly updating itself with the change of intention.

古人常用 步屈虫来比喻前意识的行为特点。步屈虫移动时，后脚总是抓着些什么；前脚在寻找落脚点，像似思忖着。前脚抓稳后，后脚跟进。前意识的行为特点与步屈虫非常类似，也总是抓着些什么，四处张望，思量着。前意识 “执着的东西” 有人随念自我的功能，古埃及人称之为亚伯，墨西哥人称作灵龙。当它发现并转移到新的目标之后，执着的东西也会更新，然后继续寻找新的前进目标。夏娃识（即前意识）执着的东西是前面衰败了的事物，属于亚当识（即无意识的污染部分）。

Ancient people often used "measuring worm" (see fig. 10.4.5.1-1) to describe the behavioral characteristics of preconscious-ness. When the measuring worm moves, the back feet are always grasping something; the front feet are looking for a place to land, as if pondering. After the front feet have grasped something, the back feet follow. The behavior of preconscious-ness is very similar to that, preconscious-ness is also always grasping something, and looking around, pondering. When it discovers and moves to a new target, it renews its attachment and then searches for a new target to move on to. The preconscious attachment, which has the function of internal along-thoughts ego, was called Abel by the ancient Egyptians, and Quetzalcoatl by ancient Mexicans. The attachment that Eve-sense's hold is the precedingly faded thoughts, and that belongs to Adam-sense (i.e., the contaminated part of the unconscious).

因为夏娃识有上述的特点，古埃及人用给亚伯喂奶来表示那个女人是夏娃（如图10.4.5.1-2）。图中夏娃整齐的发饰表示“五百威仪十万八千魅力” （参见15.2节），就是上帝给夏娃穿上的女人皮。图3是古墨西哥夏娃，翠玉女（Chalchiuhtlicue），古墨西哥人也是用给灵龙（Quetzalcoatl）喂奶来标志她是夏娃的。翠玉女对面的是她的从菩提心生长出的菩提树。另外，前意识对语言的形成有促进作用，所以古人也称之为 增语触，义为对语言有增上的作用。

Because of the above characteristics of Eve-sense, the ancient Egyptians used the breastfeeding of Abel to indicate that the woman is Eve (see Figure 10.4.5.1-2). Eve's neatly arranged pattern (motif) hair in the figure represents “500 majesties 108,000 charms” (cf. section 16.2), which is the woman's skin that God coated on Eve. Figure 3 shows the ancient Mexican Eve, Chalchiuhtlicue, who also signaled her status as Eve by breastfeeding Quetzalcoatl. The tree she is facing is her Enlightenment Tree that grows from her Ollin Heart (i.e., bodhicitta, the oath she took when she was child). In addition, preconsciousness has a promoting effect on the formation of language, so the ancients also call it as Escalatory Language Feeler, meaning that preconsciousness has escalatory function on language.

（八）无意识最大的特点是异熟。异熟是说无意识中的种子受熏变异而成熟。变异即是成熟，能持业故。这里用唐三藏的诗句来简说无意识，“受熏，持种，根身，器；后去，来先，做主公。”

(8) The greatest characteristic of the unconscious is mutably mature. Mutable matureness means that the seeds in the unconscious are ripened by fumigation and mutation. Mutation is ripening because mutation can hold karma. Here is a brief description of the unconscious in the words of a poem by Tang Tripitaka, “Receiving the fumigation, holding the seeds, it is the root, the body, and the vessel world (i.e., the material world); leaving later, coming first, being the non-lord executive.”

11.4.5-2 八识与九地的相应 Correspondences between Eight Senses and Nine Heartlands

鼻识和舌识只在欲界（如图10-23）有。眼识、耳识、和身识存在于五趣杂居地和离生喜乐地（如图11-24）。第三地（如图10-25）及以上，前五识全无。第六识和第七识普遍存在于无想异熟和长寿天除外的三界九地。第八识，无意识，普遍存在于三界九地。

Nose-sense and tongue-sense exist only in Desire Boundary (Figs. 10-23). Eye-sense, ear-sense, and body-sense exist in the Five Interests Mixed Dwell Land (Fig. 23) and the Leave Producing Laugh Land (Fig. 11-24). The former five senses are absent in the third land (Fig. 10-25) and above. The sixth and seventh sense are prevalent in all the three boundaries nine lands, except for the Thoughtless Retribution and the Longevity Sky. The eighth sense, unconsciousness, prevails in all the three boundaries nine heartlands.

11.4.5-3 八识与环境的相应 Correspondences between Eight Senses and Environments

八识所缘境有三种，分别是性境、独头境、和带质境。

甲）性境，即有自性的境，从实种生，有实体用；能缘之心得彼自性而显相，名为性境，具足如下五义。一）从现量所得。二）有仗质，比如声音必须有耳听闻的质。三）从自种生，不是从能见种直接生出来的。四）有实际的功能和用途。五）其性质与界系不随能缘心的改变而改变。

The 8 senses have 3 kinds of objective environments, namely, nature environment, solitary head environment, and qualitative environment.

I) Nature Environment, which environment has its own nature, has factual function, is what the aggregative heart manifests after gain of the objective nature, has the following five significances. A) It is obtained from the present quantity. B) It has media qualities, such as a sound must have hearable media qualities. C) It is born from its own seed, can not be produced directly by the aggregative heart.  D) It has factual function and usage.  E) Its nature and boundary category do not change along heart’s change.

乙）独头境，即能缘心单独自己成相，没有别的本质。独头境的存在依于内滤所托。佛教研究的思想意识状态有四种，分别是：一）清醒的思想意识状态；二）定境，即幻境，如本书第11章《禅》中谈的都是幻觉现象；三）梦境；四）松散意识，如偶尔头脑中自己跳出来的念相。这四种思想意识状态的后三种都是独头境。

II)  Solitary Head Environment, which is projected by the aggregative heart itself alone, its presentation is projected and held on by the internal thoughts, has not other nature. There are four states of mind studied in Buddhism, namely: A) the wakeful state of mind; B) the still state, i.e., hallucinational state, such as the phenomena talked in Chapter 11 Meditation; C) the state of dream; and D) the state of loose mind, such as the occasionally popping up thought by the mind on its own. The last three of these four states are all Solitary Head Environments.

丙）带质境，谓所缘境有所杖质而不得自相，有如下两种。一）真带质，以心缘心名真带质，即第六识通缘一切心及心所有法，及第七识单缘第八识之见分。二）似带质，以心缘色名似带质，谓带彼相起，有似彼质，如依经作观，非是五识所缘现境。

前五识和第八识唯缘性境。第六意识通缘这三种境。第七识唯缘带质境。

III) Qualitative Environment, that the objective environment has its own based on quality, the subjective viewer can not get its real natural phenomenon. The kind of environment has following two types. A) Truly Qualitative Environment, means that heart aggregates heart, i.e., the sixth sense is to aggregate all other hearts and heartland laws, and the seventh sense alone aggregates view-quadrant of the eighth sense. B) Similar Qualitative Environment means that heart aggregates color (color means matter in Buddhism), the saying is that the projected objectives have similar quality to its own, such as according to sutra’s teaching to make view, which view is not the present environment aggregated by the former five senses.

The former five senses and the eighth sense only aggregate Nature Environments. The sixth sense can aggregate all the three types of environments. The seventh sense only aggregates Qualitative Environments.

10.4.5-4 八识与三量的相应 Correspondences between Eight Senses and Three Quantities

八种识所发所得的量有三种，分别是现量、比量、和非量。

甲）现量，能缘之心量所缘之境，没有分别计度的情况下所获之量果，有三种意义。一）是现在时，以简别於过去或未来。二）心识认识的对象必须要显现出来，亦即必须是现行位之法，种子不能成为现量。三）现有，在能所位上，即能量之心与所量之境，二者俱是明白现前，和合俱有。

The quantities processed by eight senses have three types, namely Present Quantity, Metaphysical Quantity, and Non-Quantity.

I) Present Quantity is the environment being aggregated by the capable measuring heart, when the heart aggregates the objective phenomena, not having distinguishments and cognitions. Present Quantity has the three significances. A) It is the present time, not past or future. B) The object of cognition must be manifesting, i.e., it must be a law in the present position; seeds can not be Present Quantity. C) Presently have, the able heart and the being measured environment, both must be clearly presenting at front, mutually combined.

乙）比量，是通过推测比度而获致的量果。如见山上有烟，推知该处必有火；见墙外有双角，推知墙外有牛。

丙）非量，是似现量和似比量的统称。似现量，谓有分别智，于境异化而取量，如有智者知道花瓶衣服等，因为对待和分别而生，由彼于义不以自相为境界故。似比量，依似因智为先，所起的相似之义，如于山中误认为雾是烟而推度，那里有火。再比如，看见一个栩栩如生的石头狮子，心生恐惧，不认为它只是一块石头。不能正解，是真之流而非真，名似比量。

前五识和第八识唯缘现量。第六识能通缘此三种量。第七识唯缘非量。

II) Metaphysical Quantity is measurement fruit obtained through speculative comparison and conjecture. For example, if you see smoke on a mountain, you know that there must be a fire there; if you see two horns outside your courtyard wall, you know that there is a cow outside the wall.

III) Non-Quantity is a collective term for “similar present quantity” and “similar metaphysical quantity”. Similar present-quantity is that there is distinguishing intelligence that takes measurements on environmental differentiations, such as a wise man who knows that vases and clothes, etc., which are born from treatment and discrimination, because of those significances not based on their self-phenomena. Similar metaphysical quantity, which arises in accordance with the similar causing intelligence at first, such as in the case of mistaking fog for smoke in a mountain and deducing that there is fire there. Another example is to see a vivid stone lion and be afraid, not thinking it is just a stone. The inability to understand correctly that it is a stream of the true but not the true is called the similar metaphysical quantity.

The former five senses and the eighth sense only aggregate present quantities. The sixth sense can aggregate all the three kinds of quantities. The seventh sense only aggregates non-quantities.

10.4.5-5 八识与道德的相应 Correspondences between Eight Senses and Morality

道德性可被简化为三种：善性、恶性、无记性。

一）善，能为此世及它世受益的行为。眼识、耳识等前六识有善性。

二）恶，能为此世及它世造成损害的行为。眼耳等前六识有恶性。

Morality can be simplified to the three kinds: benevolence, memoryless-ness, and ferocity.

I) Benevolence means the behavior that can benefit this and other generations. Eye-sense, ear-sense, etc., the former six senses have benevolent nature.

II) Ferocity means the behaviors can cause damages in this and other generations. The eye-sense, ear-sense, etc., former six senses have ferocious nature.

三）无记，道德上中性，不善不恶的行为会留下无记业，即无记忆的业或称净业。无记有两种：有覆无记，无覆无记。（1） 有覆无记，这是在说第七识，前意识，其行为是染污但不产生善恶业，此称无记。前意识的记忆像似计算机的内存，随时更新变化，此说前意识的有覆性。（2）无覆无记，这是在说第八识。许多无意识的性质终生不变，且其不辨善恶，本性非染，亦非善恶，故名无记，即无记忆。无覆，是说一个人从出生到死亡，一切都会被无意识记忆，无论这个人的思想意识记得还是不记得，它过去的经历记忆都会发生作用。

III) Memoryless nature, morally neutral, neither good nor evil behavior leaves behind unrecorded karma, i.e., karma without memory or immaculate karma. There are two kinds of memoryless nature, namely, Convertible Memoryless-ness and Nonconvertible Memoryless-ness. A) Convertible Memoryless-ness is saying of the seventh sense, preconscious-ness, its behaviors are contaminations, but it does not produce good or evil karma, which is called Convertible Memoryless-ness. Preconscious memory is like the memory of a computer, updating all the time, which means that preconscious-ness is Convertible. B) Nonconvertible Memoryless-ness is talking about the eighth sense, unconsciousness. Many unconscious natures remain unchanged throughout life, and it does not distinguish good and evil, its nature can’t be contaminated, nor good and evil, hence name of Memoryless-ness. The Nonconvertible Memoryless-ness means that everything is remembered unconsciously from the time a person is born to the time of death, and the memory of its past experiences comes into play whether the person's consciousness remembers it or not.

八识当中，第八识是无覆无记性；第七识是有覆无记性。眼耳等前六识这三种性质都有，于善法中，它们表现为善性；于恶法，它们就是恶性。

Among the eight senses, eighth sense, unconsciousness, aka God-sense, is only nonconvertible memoryless nature; seventh sense, preconscious-ness, aka Eve-sense, is convertible memoryless nature. Eye-sense, ear-sense etc. former six senses have all the three ethical natures, which is saying that they appear as good nature when they are among good laws; when they are among evil laws, they show as evil nature.

10.4.5-6 八识与心所有法的相应 Correspondences between Eight Senses and Heartland Laws

前五识与三十四位心所有法相应，分别是五位遍行法，即作意、触、受、想、和思，五位别境法，即欲、胜解、念、定、和慧，十一位善法，即信、精进、惭、愧、无贪、无嗔、无痴、轻安、不放逸、行舍、和不害，三位根本烦恼，即贪、嗔、和痴，两位中随烦恼，即无惭和无愧，和八位大随烦恼，掉举，惛沉，不信，懈怠，放逸，失念，散乱，和不正知。

The former five senses correspond to the 34 heartland laws (cf. section 11.4.4.1), which are the 5 Omnipresent Heartland Laws, namely, attention, touch, acceptance, think, and mean; the 5 Particular Environment Heartland Laws, namely, desire, resolution, spell, stillness, and gnosis; the 11 Benevolent Heartland Laws, namely, belief, shame, sin, greedless-ness, non-irritability, non-ignorance, diligently advance, light ease, non-indulgence, acting renunciation, harmlessness; the Fundamental Annoyances, namely, greed, irritability, ignorance; the 2 Medium Following Annoyances, namely, shamelessness and sinlessness; and the eight Large Following Annoyances, namely, drowsiness, depression, unbelief, slackness, indulgence, lost spell, agitation, incorrect know.

第六识，即意识，与51位心所有法（参见10.4.4.1节）都相应。

第七识，前意识，与18位心所有法相应，分别是五位遍行心所有法，作意，触，受，想，和思；一位别境法，慧；四位根本烦恼，贪，痴，慢，和我见；和八位大随烦恼，惛沉，掉举，不信，懈怠，放逸，失念，散乱，和不正知。

第八识，无意识，只与五位遍行心所有法相应，分别是作意、触、受、想、和思。

The sixth sense, intent-sense, corresponds to all the 51 heartland laws (cf. section 10.4.4.1).

The seventh sense, preconsciousness, corresponds to the eighteen heartland laws, which are the 5 Omnipresent Heartland Laws, namely, attention, touch, acceptance, think, and mean; the 1 Particular Environment Heartland Law, gnosis; the 4 Fundamental Annoyances, greed, ignorance, arrogance, and Seth view; and the 8 Large Following Annoyances, drowsiness, depression, unbelief, slackness, indulgence, lost spell, agitation, incorrect know.

The eighth sense, unconsciousness, corresponds only to the 5 Omnipresent Heartland Laws: attention, touch, acceptation, think, and mean.

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10.4.4 行蕴 Migration Node

行蕴谈心的行为，是由五位百法中的51位心所有法和24位不相应行法构成的：

Migration Node talks about behaviors of the heart (i.e., mind), is composed of 51 “heart subordinate laws” and 24 “non-corresponding migration laws” among the “Five Positions of Hundred laws”:

10.4.4.1 心所有法 Heart Subordinate Laws；10.4.4.1.1 遍行法 Omnipresent Laws；10.4.4.1.2 别境法 Circumstantial Laws；10.4.4.1.3 善法 Benevolent Laws；10.4.4.1.4 根本烦恼 Fundamental Annoyances；10.4.4.1.5 随烦恼 Following Annoyances；10.4.4.1.6 不定法 Uncertain Laws

10.4.4.2 不相应行法 Non-Corresponding Migration Laws

 

10.4.4.1 心所有法 Heart Subordinate Laws

心所有法，义为此51位法从属于心，为心所有；亦名心地法。心地，是说此法为心神之所履。什么是心神？心神泛指八识，亦作八位心王：眼识、耳识、鼻识、舌识、身识、意识、意（即前意识、即夏娃识、末娜识）、和无意识（亦作神识）。心所有法被分成了6类：遍行法，别境法，善法，根本烦恼，随烦恼，和不定法。

Heart Subordinate Laws mean that these 51 laws are heart-kings’ servants, followers, also known as heartland laws. Heartland laws mean that the 51 laws are heart-kings’ tour places. Heart-kings refer to the eight senses: eye sense, ear sense, nose sense, tongue sense, body sense, intent-sense (i.e. consciousness), intent (i.e. preconsciousness, aka. Eve-sense), and unconsciousness (aka. God-sense). All heart subordinate laws are divided into six categories: Omnipresent Laws, Circumstantial Laws, Benevolent Laws, Fundamental Annoyances, Following Annoyances, and Uncertain Laws.

10.4.4.1.1 遍行法 Omnipresent Laws

遍行是说此作意、触、受、想、思，五法普遍通行于一切心、一切地、一切时。一切心就是眼识、耳识、鼻识、舌识、身识、意识、前意识、无意识，和善心、恶心、无记心。对于道德中性的法，人少有记忆，故名无记心。一切地就是九地，参见插图10-23 至31。一切时就是过去时，现在时，和未来时。

Omnipresence means that attention, touch, acceptance, think, and mean, the 5 laws are universally pervasive in all hearts, in all lands, and in all times. All hearts are eye-sense, ear-sense, nose-sense, tongue-sense, body-sense, intent-sense, pre-consciousness, unconsciousness, and the benevolent heart, ferocious heart, memoryless heart. For morally neutral laws, people have little memory, so it is called memoryless heart. All lands are the nine heartlands from figs. 10-23 to 31. All times are the past, present, and future.

（一）作意，警心为性，于所缘境引心为业。作意能够作动于意，故名作意。它能警觉策动逢缘应起的心及心所有法，引导它们趣于自己的所缘境，这就是作意的业用。

（二）触，即根识和尘的三和合，分别变异，令心和心所有法触境为性，受想思等所依为业。业是身口意习气的体用和功能。开始时，根处的境变异。依于先业，此时的触领心的作用，有与心相似的功能，能令心及心所有法接触所缘的境相。此三合和能引生领纳所缘境的受，引生采取所缘形相的想等。这就是所说的受想思等所依为业。

（三）受，领纳顺境、逆境、非顺非逆境为性，起苦、忧、舍、喜、乐为业。

（四）想，取像成境为性，施设种种名言为业。

（五）思，令心造作为性，于善境、中性境、恶环境中役心为业。思能辨别善恶美丑等境相，由是令心发起正邪等身口意业。

(1) Attention means making intent, its nature is to alert heart, its karma is to lead heart to the being aggregated environment. Attention can drive intent, so it means "making intent". It can alert and instigate hearts and heartland laws that should arise in response to objective environment, and leads them to interest their own objective environment, which is Attention’s karmic usages.

(2) Touch is the threesome of root, sense, and environment. Discriminating mutations and letting heart and heartland laws to touch the environment is touch’s nature. Being depended by acceptance, think, and mean, etc. heartland laws is touch’s karma. Karma is bodily usages and functions of “bodily orally and intentionally habits”. At the beginning, environmental mutation happens at root place. Depending on the prior karma, currently touch is leading as function of heart (i.e., mind), which function is like a heart, to let heart and heartland laws to contact that mutant objective environment. The threesome can induce birth of acceptance that can receive the objective environmental mutation. The threesome also can induce the birth of think that can pick up the objective mutation phenomena, the same to mean, etc. heartland laws, and touch provides them power. This is saying that Touch’s karma is the being depended for Acceptance, Think, and Mean, etc. heartland laws.

(3) Acceptance, which nature is to receive favorable, neutral, and adverse environments, which karma is to arouse bitter, gloom, renunciation, delight, and laugh.

(4) Think, its nature is to fetch images to form environment; its karma is to construct and establish kinds of names and speeches.

(5) Mean, its nature is to cause heart to create, its karma is to labour heart in benevolent, neutral, and ferocious environment. Mean can distinguish good, evil, beauty, and ugliness, etc., which causes heart arousing good, evil, etc. bodily, orally, and intentionally karma.

10.4.4.1.2 别境法 Circumstantial Laws

别境义为此法于个别的心境出现，有五位：欲、胜解、念、定、慧。

（一）欲，于所乐境相，希望为性，勤依为业。欲通于善恶和中性这三种伦理道德性，若对善法起欲，能发正勤，由是精进助成善事。

（二）胜解，即决议，于决定境，印持为性，不可引转为业。佛教中最典型的四胜解，亦作四无碍解（参见15.9节《善慧地》）。

（三）念，即读、咒，于曾习境，令心明记不忘为性，定依为业。

（四）定，于所观境，令心专注不散为性，智依为业。定是身心稳定，主客观相应而动的状态，亦作一心。

（五）慧，于所观境简择为性，断疑为业。慧是解知之心，是一种智；但在某些方面，两者相反，成事之智是智，了事之智是慧。佛教中常用金刚来比喻慧；在英语中，金刚义为哲学家之石。

Circumstantial Laws mean that the laws are circumstantial, appear in some environments, and there are five of them: desire, victorious interpretation, spell, stillness, and gnosis.

(1) Desire, its nature is to arouse hope in enjoyable environment, its karma is the being depended for Diligence. Desire is compatible with benevolent, neutral, and ferocious moralities; if arousing desire on benevolent laws, desire can arousal correct diligence, thus diligently advance, good deeds are achieved.

(2) Victorious Interpretation, on decided environment, its nature is to resiliently hold; its karma is that cannot be led to alter. The most typical Victorious Interpretations in Buddhism are also called the “Four Non-Hindrance Interpretations” (cf. section 16.9 "Benevolent Gnosis Heartland”).

(3) Spell, that is, read, curse, on the once-acquired environment, its nature is to make the mind clearly remember and not forget, its karma is the being depended for Stillness.

(4) Stillness, on being observed environment, its nature is to let heart focus, not be dispersed; its karma is the being depended for Intelligence. Stillness is bodily and mentally stable state, in which subjective and objective change correspondingly; also known as One Heart.

(5) Gnosis, on being observed environment, its nature is selection, its karma is severing suspicion. Gnosis is the heart of interpreting know, is a kind of intelligence; but in some ways, the two are opposites, the intelligence of establishing affair is intelligence, the intelligence of terminating affair is gnosis. In Buddhism, Vajra is often used as a metaphor for gnosis; in English, Vajra means philosopher's stone.

10.4.4.1.3 善法 Benevolent Laws

善法有11位：信、惭、愧、无贪、无嗔、无痴、精进、轻安、不放逸、行舍、不害。

（一）信，于实德能，深忍乐欲，心净为性；乐善为业。胜解即是忍，是信的因；乐欲是信的果。信略有三种。（A）信实有，即于一切实事和道理，深信忍耐可为有。（B）信有德，即信四胜谛（参见第12至15章）为实，信可为有，信即是有。（C）信有能，即对于一切世间及出世间的善法，深信自己及他人，只要肯学习，都能获得那些成就。

（二）惭，依自法力，崇重贤善为性，止息恶行为业。

（三）愧，依世间力，轻拒暴恶为性，止息恶行为业。

（四）无贪，于有、乐等境，无着为性；作善为业。

（五）无嗔，于苦、逆等境，无恚恨为性，作善为业。另外，无贪、无瞋、正念和正定在佛教中被称为四法迹（如图10.4.4.1.3），义为此四是古代圣人留下的足迹。

There are 11 benevolent laws: belief, shame, sin, greedless-ness, non-irritability, non-ignorance, diligently advance, light ease, non-indulgence, acting renunciation, harmlessness.

(1) Belief, it is ardently tolerant with and desire to factual fortunes and virtues, its nature is heart’s immaculateness, its karma is laughingly to do goods. Victorious Interpretation is tolerance, is reason for belief; laughingly desire is belief’s fruit. There are three kinds of belief. (A) Belief to factually haves, that is to deeply believe all actualities and principles, and to deeply believe in that tolerances can be haves. (B) Belief to Virtues, that is to believe in that Four Victorious Cruxes (cf. chapter 12 to 15) are factuality; beliefs can be haves, belief is have. (C) Faith to able, that is to all mundane and transcending mundane benevolent laws, deeply believe in that oneself and other, if willing to study, all can gain those achievements.

(2) Shame, by depending on one’s own juristic power, its nature is respecting sages and valuing benevolences, its karma is to stop and terminate ferocious behaviors. 

(3) Sin, by depending on mundane power, its nature is to easily refuse ferocious behaviors, its karma is to stop and terminate ferocious behaviors.

(4) Greedless-ness, in have, and laugh etc. environments, its nature is non-obsession, its karma is to do goods.

(5) Non-irritability, in bitter and adverse etc. environments, its nature is absence of no vexation and hate, its karma is to do good. In addition, non-greed, non-irritability, correct spell and correct stillness are called the Four Juristic Traces (see fig. 10.4.4.1.3) in Buddhism, meaning that these four are the footprints left by ancient sages.

（六）无痴，于诸理事或于四谛理，明解为性，作善为业。无痴是三无漏根之一。什么是三无漏根？如说一个尘世之人衷心向佛，愿意学习和修习佛法，他或她就有了第一个无漏根，未知当知根。当他懂得了四胜谛（参见第12至15章），就获得了第二个无漏根，已知根，即无痴。当她修成了无上正等正觉，就证得了第三个无漏根，具知根。

（七）精进或勤，于善恶的修断事中，勇悍为性；满善为业。精进有五种：1被甲精进，即有势；2加行精进，即有勤；3无下精进，即有勇；4无退精进，即坚猛；5无足精进，即不舍善轭。

（八）轻安，远离粗重不舒适的感觉，调畅身心；堪任为性，转依为业。契经说此法是由定所滋养，故远离粗重，身心调畅。当禅定修习者获得轻安，他们喜欢轻安，愿意继续修习，保持轻安，不愿意说粗话、做坏事，破坏轻安的状态，所以说轻安的业是转依。

（九）不放逸，以无贪、无嗔、无痴、精进四法为体；于修养善法断除恶法的事务中，防修为性，成满一切世间及出世间善事为业。

（十）行舍，行舍时的心即是平等正直之心；无功用住为性；静住为业。无功用住，又名无功用行，又名不用处定，又名止观，是修习者达到了 “内无能取，外无所取” 的修行阶段，安住于无所得的状态，进行 “出尘”来清理身心。

（十一）不害，于诸有情，不为损恼，无嗔为性，悲愍众生为业。

(6) Non-ignorance, its nature is interpretations clearly of life theories, or interpretations clearly of Four Cruxes theories, its karma is doing goods. Non-ignorance is one of the three non-defilement roots. What are the three non-defilement roots? Such as, a mundane fool sincerely believes in Buddha and is willing to learn and practice Buddhism, he or she has the first non-defilement root, root of unknowing what should be known. By the time he understands Four Victorious Cruxes (cf. chapter 12 to 15), he has the second non--defilement root, root of having known, which is non-ignorance. Upon proving Anuttara Samyak Sambodhi, which is Sanskrit, English is Upmost Correct-Equality Correct-Perception, she is connect to the third non-defilement root, root of all knowing all seeing.

(7) Diligently Advance on affairs of cultivating benevolent laws and severing ferocious laws, its nature is valiant effort, its karma is to fulfill benevolence.  There are five kinds of diligently advances: 1) armored diligently advance, i.e., having potency; 2) extra effort advance, i.e., having diligence; 3) non-inferior advance, i.e., having bravery; 4) no-retreating advance, i.e., valiant; and 5) unsatiable advance, i.e., not giving up on benevolent juristic traces.

(8) Light Ease is afar from heavy and rough uncomfortable feelings, body and heart are easily pleasant; its nature is trustworthy to carry duty, its karma is conversion. The Harmonious Contract Sutra says that this law is nourished by stillness, so it is afar from bodily heavy and rough. When meditation lovers gain Light Ease, they love it, are willing to study and practice more, not willing to speak dirty or behave badly to ruin Light Ease, hence Light Ease’s karma is conversion.

(9) Non-Indulgence is with the four laws of greedless-ness, non-irritability, non-ignorance, and diligently advance as its body. On affairs of nurturing benevolent laws and severing ferocious laws, non-indulgence’s nature is defending cultivation; and its karma is to fulfill all mundane and transcending mundane benevolent affairs.

(10) Acting Renunciation, while one is acting renunciation, its heart is even equality, straight forward; its nature is useless dwell; its karma is quietly dwell. Non-Usage Dwell, aka Functionless Migration, aka Not to Use Place Stillness, aka Samatha-vipassana, is practitioner who has achieved “inner has not human who is capable to fetch, outside there is nothing to be fetch”, is practicing “ousting dusts” to cleaning up the flesh body and mind. 

(11) Harmlessness, not annoyed with sentient beings, its nature is non-irritability, its karma is sorrowfully sympathizing with sentient beings. 

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10.4.3 想蕴 Think Node

 

想是一位心所有法，是五位遍行心地法之一，以取像为性，能生成心的环境，对种种言说的生起有促进作用。想蕴是眼耳鼻舌身意，这六种识的想习气积聚体的总和。总体来说，想有二种：有相想和无相想。有相想是能够取境界相状，随起种种言说的一切想，具有明了和分别两种意义。从所依根来说，有相想可以分为眼根所生想，耳根所生想，乃至意根所生想，六种。从境界来说，有相想可以分为欲界（参见插图10-23）想、色界想、空无边处想等。

Think is one of Heart Subordinate Laws, is one of five omnipresent heartland laws, is by fetch image as nature. It generates the inner environment of the mind and facilitates the birth of all kinds of speech. Think Node is the total of the accumulation of thinking habits of eyes, ears, nose, tongue, body, and intent, the six senses. Overall, there are two kinds of thinks: image think and non-image think. Image Think is all states that heart (i.e. mind) can fetch phenomena, then generating kinds of lingual speeches. The states have two significances, clarity and discrimination. In terms of the dependent roots, there are six kinds of image thinks that can be divided into thinks arising from the eye root, thinks arising from the ear root, up to thinks arising from the intent root. In terms of environmental boundaries, image thinks can be divided into thinks of the desire boundary (see Illustration 10-23), thinks of color boundary, and thinks of edgeless empty place, etc.

无相想，是能缘心上或所缘境上，缺明了或缺分别，或二种俱缺。无相想可分为如下三种：

（一）不善言说想，如欲界的婴儿等，因未学语言，在缘色等境界的时候，虽然境界有相，但不能分别了解它为色等。

（二）无相界定想，即远离色、声、香、味、触、男、女、生、异、灭十相的无相涅盘想。涅盘无相，缘涅盘的想，名无相想。想以取相为性，若无相，怎么还说那是一种想？涅槃是或青或黄或赤或白遍处，那青黄赤白是生命方程式的常，无名，无数，无量，不是色，不是相。

（三）有顶想，即是 “非想非非想处”想（如图1）。有义为三有，即欲界（如图10-23）、色界（图10-5至8）、无色界（图10-1至4）。这三种有，人人都有，故名三有。有顶的意思是三有之顶，三界之顶，即非想非非想天。在非想非非想处，虽有分别，想不明利，有情不能于境勾画种种相状，故名无相想。

Non-image Think is absence of clarity or discrimination, or absence of both, in either the aggregative heart or the being aggregated environment. Non-image Thinks can be categorized into the following three types:

(1) Think of not good at talking, such as babies in desire boundary, etc., because they have not learned language, when they encounter environmental boundaries, although there are images, they can not discriminate and completely understand those colors.

(2) Think of Colorless Still, i.e., nirvana think, which is afar the ten phenomena: color, sound, scent, taste, touch, man, woman, birth, mutation, and extinction. Nirvana has no phenomena; think in nirvana is named as Non-image Think. Think is by fetching image as nature, if there are not phenomena, why would we call it a type of think? There is pervasively non-changing constant, such as or turquoise, or yellow, or red, or white. The constants are nameless numberless quantity-less, are not colors, not phenomena.

(3) Have Summit Think is “neither think nor non-think place” (see fig. 10-1) think.  Have means “three haves”, refers to the desire boundary (fig. 10-23), color boundary (fig. 5 to 8), and non-color boundary (figs. 10-1 to 4). “Have Summit” means it is top of the Three Boundaries, which is “neither think nor non-think sky”. In the sky, there is discrimination, but absent clarity, sentient being there can not outline kinds of phenomena, therefore think in the sky is named as Non-image Think.

受是所取，想是能取。此二取习气驱赶众生日夜操劳，积累了两座山的业习气，被称做受蕴和想蕴，亦作天门山（如图10-16所示）。

Acceptance is the being fetched; Think is the capable to fetch. The two fetch hobbies drive all sentients busy day and night, months and years, therefore the two mountain like habits are accumulated, called acceptance node and think node, also known as “sky door mountain” (as shown in fig. 10-16).

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10.4.2 受蕴 Acceptance Node

 

受是一位心所有法，是五位遍行心地法之一，是领纳的感受，接收义。能接收的是人，而所接收到的是受。受蕴是有情眼耳鼻舌身意六识对苦乐等受习气的积聚体总和。受能生起欣求的爱欲，可以分成五类：苦受，乐受，忧受，喜受，和舍受。

Acceptance is one of Heart Subordinate Laws, is one of five omnipresent heartland laws, means receiving. What can accept is human, what is received is acceptance. Acceptance Node is the sum of the accumulated bodies of the sentient being's eye-senses’, ear-senses’, nose-senses’, tongue-senses’, body-senses’, and intent-senses’ bitter laugh etc. accepting habits. Acceptance can generate desire for love, can be sorted into five categories:  bitter acceptance, laugh acceptance, renunciative acceptance, gloomy acceptance, delightful acceptance.

（一）苦受，领受违逆境相时，身心受到逼迫，以身识作为心来说，这逼迫名苦受。

（二）乐受，领受适顺境相时，身心适悦，以身识作为心来说，这适悦名乐受。

（三）忧受，领受违逆境相时，身心受到逼迫，以意（即前意识，末那识，夏娃识）作为心来说，这逼迫名忧受。

(1) Bitter acceptance, when receiving adverse environment, body and heart feel being forced; with body-sense as heart, the “feeling of being forced” is bitter acceptance.

(2) Laugh acceptance, when receiving suitable or beneficial environment, body and heart are pleased, delightful; with body-sense as heart, the happiness is named as laugh acceptance.

(3) Gloomy acceptance, when receiving adverse environment, body and heart feel being forced; with Intent (i.e., preconscious-ness, Mana-sense, Eve-sense) as heart, the “being forced” is named as gloomy acceptance.

（四）喜受，领受适顺境相时，身心适悦，以意作为心来说，这适悦名喜受。

（五）舍受，领受中庸境相时，于身心非适悦非逼迫，名不苦不乐受，即是舍受。因为人遇到不苦不乐受的中庸感受时，总是选择放弃，离开，所以此种受被命名为舍受。

(4) Delightful acceptance, when receiving adoptable or beneficial environment, body and heart are pleased, delightful; with Intent as heart, the “enjoyable delight” is named as delightful acceptance.

(5) Renunciative acceptance, when receiving neutral, neither adoptable nor adverse environment, body and heart are neither enjoyable delightful nor being forced, that is named as “neither bitter nor laugh acceptance”, what renunciative acceptance is. Because when people meet “neither laugh nor bitter acceptance”, the neutral feeling, people intent to abandon, give up, leave, therefore, the kind of acceptance is named renunciative acceptance.

眼耳鼻舌身，这前五识与乐受，舍受，和苦受相应。第六识（意识）与这五种受都相应。第七识（即前意识，亦作意，末娜识，夏娃识）与忧受、舍受、和喜受相应。无意识（古作神识）只与舍受相应，不与其它四受相应。

Eye-sense, ear-sense, nose-sense, tongue-sense, and body-sense, the first five senses correspond to laugh acceptance, bitter acceptance, and renunciative acceptance. The sixth sense (i.e., intent-sense, consciousness) corresponds to all the five types of acceptances. The seventh sense (i.e., preconscious-ness, aka. Intent, Mana-sense, Eve-sense) corresponds to gloomy acceptance, renunciative acceptance, and delightful acceptance. Unconsciousness (anciently God-sense) corresponds only to renunciative acceptance, does not correspond to any other acceptances.

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