11 生命之樹 Tree of Life

目錄 Catalog：11.1 法的四分 Juristic Quadrants；11.2 四大種 Four Big Seeds；11.3 六處 Six Places；11.4 五蘊 Five Nodes；11.4.1 色蘊 Color Node；11.4.2 受蘊 Acceptance Node；11.4.3 想蘊 Think Node；11.4.4 行蘊 Migration Node；11.4.5 識蘊 Sense Node；11.5 四食諦 Four Foods Crux；11.6 五果 Five Fruits

11.1 法的四分 Juristic Quadrants

法，梵語達摩，是自然法，基於重複發生的現象，古人常用軌轍來比喻。一切過去有、現在有、將來還有的現象都是法，比如江河湖海，花鳥魚蟲，法律、道德，事理等。一切法都有四分，第一分是相分，第二分是見分，第三分是自證分，第四分是證自證分。分是分量、分限。法在人心的作用分量有四種，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，就是客觀現象，是主觀的所緣，如色、聲、香、味、觸、和法，這六塵。從感知的角度，外部世界是人內心的投射。相分是第四證自證分（即無意識）的投射。這個把外部刺激轉變成現象的過程，是無意識的功能，我們感覺不到，感覺到的是現象（即第一相分）。古人用照鏡子時，鏡子裏的人來說明相分。鏡子裏的相和照鏡子的人共用同一個身體。

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、見分，見是照見義，能緣心自體轉變起來的能緣作用，明了照見了客觀現象。識的作用是分別、丈量。第二見分照見第一相分，其分別和丈量的結果是第三分，自證分。另外，第三分還有識之自體的作用。

第四分、證自證分，是心自體暫變，能起知自體的作用。這第四分能證第三自證分，所以名為證自證分。因為第四是第一相分的投射者，是現量，即客觀事實，所以第四分不需要它分來證明。

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” 的事例來說明這四分。其中布是所量，是第一相分。用尺量布的過程是第二見分；第二見分是能量。丈量的數據，即量果，是第三自證分。這人讀完量果之後，他又核實了一下，明了自己在幹什麽；這就是第四證自證分。因為第四分的核實作用，第三自證分得知量果，自證明了。

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剛臍（如圖11.1-3下麵的紅圈所示），傳說是由宙斯和他父親之間的臍帶（注，教父和教子之間的臍帶，如圖2所示）形成的。圖3，4，5中的器具都稱作金剛降魔杵。圖1宙斯手中的金剛杵是由折合法四分中的後三分為見分而形成的。折合之後，法的四分變成兩分；第一分，相分，就是色蘊（參見11.4.1節），包括11位色法，所以也被稱作色。第二分，見分，包括受蘊（參見11.4.2節），想蘊，行蘊，和識蘊，共84位法，亦作名。名色是無意識的別名，能生一切法，即是一切法，是法界的初門。

圖4和5中顯示的是雷音（大日如來）的雷鼓甕金錘。傳說雷音用此錘擊碎了人的靈魂之石，設計出了睚眥和磨牙（亦作金童和玉女，參見10.9 節《上帝的三和合》）。圖3中的匕首是雷音的聖鬼，名作鐵匕首（Járnsaxa；參見15.3.6 《王者歸來》）。

In Buddhism, the symbol of the Juristic Quadrants is the “Philosopher-Stone Navel” (shown as the red circle below Figure 11.1-3), 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 11.4.1), 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 11.4.2), 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 10.9 Godly Trinity). The dagger in Figure 3 is the holy ghost of Raiin, known as the Iron Dagger (Járnsaxa; see 15.3.6 Return of the King).

 

11.2 四大種 Four Big Seeds

四大種，即地、水、火、風，是生命之樹的四粒種子，亦作四大；西方人稱之為唯心主義的四個基本元素。種是因義。世界的一切都是四大種所造；這怎麽理解？由身體和外部世界都是心的投影來理解，如新生兒的視力才20幾厘米，世界無非是吃奶和大小便產生的快樂感覺。隨著成長，身體和外部世界逐漸長大，直至長成三千大千世界（參見插圖11和第13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 figure 11 and Chapter 13).

11.2-1 地是界的比喻 The metaphor of earth as a boundary

人使用極限進行思維，即使用界進行認知，界如邊、表、正義等。界無形，古德用地來比喻界。高山大地是界的形象。能持，孕育萬物是界的功能。堅韌是界的體性。界有了地的形象比喻，人們就可以輕易地理解出界的生、依、立、持、養，這五種因性。界是種子義、能持義。種子義是約無意識中能生起諸法的功能，即十八界法各由自種生起而有差別相。能持義是約能持諸法自相義；即十八界法各持自相不亂，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.

11.2-2 水是識的比喻 Water is a metaphor for sense

這樣，識就有了江、河、湖、海、雲、雨等的巨大形象。識性如水，如粘、附著、流動性等。此大種以流濕為體性，能攝為功能，也有生依立持養五種因性。

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.

11.2-3 火是無意識的比喻 Fire as a metaphor for the unconscious

古人常用火來比喻無意識；這樣，無意識就有了猛焰、烈日、赤火的形象。火以溫熱為體性，能熟為功能。能熟，如日熟穀。大種火亦有生依立持養五種因性。

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.

11.2-4 風是境的比喻 Wind as a metaphor for the environment

古德用風來比喻不斷變化的環境，境就有了疾猛大風為形象。境以輕動為體性，能長為功能，也有生依立持養五種因性。通過以上四種比喻，就有了人們所說的地、水、火、風，這四大種。此四大種都是通性無記的。通性是說此四大種都與無意識相通。無記是說人對四大種沒有記憶，不能被回憶。世界萬物都是由這四大種和合所成。若大種有變化，依其所造的一切事物都會隨之而改變。

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.

 

11.3 六處 Six Places

六處是 “十二有枝” （參見13.4.1 《流轉》） 的第五枝，義為眾生皆依眼根，耳根，鼻根，舌根，身根，和意根，此六處而生長。六處亦作六根。根是因、能生的意思；以能對境生識，故謂之根。讀者當知此六處就是一切處，沒有事物在此六處之外。

（一）眼根，能見色者是，以能對色而生眼識，故謂眼根。

（二）耳根，能聽聲者是，以能對聲而生耳識，故謂耳根。

（三）鼻根，能嗅香者是，以能對香而生鼻識，故謂鼻根。

The Six Places are the fifth branch of the twelve have branches (see 13.4.1 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，能嚐味者是，以能對味而生舌識，故謂舌根。

（五）身根，能感觸者是，以能對觸而生身識，故謂身根。

（六）意根（即前意識），能知法者是，以能對法而生意識，故謂意根。

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

此六根還有六處，六受，六入等名義。意根是現代心理學中的前意識，佛教中為末那識。古人說末那識形象細微難知，所以用它的主要隨從 “意” 來代表。在英語傳統文化中，前意識被稱為 “夏娃識”。夏娃不是女人嗎？是女人！上帝給夏娃識穿上了女人皮後（參見 10.9 《上帝的三和合》），她就出現在這個器世界上了。在亞太文化和墨西哥文化中，夏娃被稱作玉女。圖4是佛教中的玉女，觀音菩薩。

These six roots also have the names of the six places, the six acceptances, and the six entrants. The intent-root is the preconsciousness 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 10.9 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.

11.3-2

六處亦作十二生長處。前文所說的六根是內六處。六根所接之六塵被稱作外六處，分別是色、聲、香、味、觸、法。塵即染汙之義，以能染汙情識故。

（一）色，謂眼所見者，如明暗質礙等，以能染汙眼根，故謂色塵。

（二）聲，謂耳所聞者，如動靜美惡等，以能染汙耳根，故謂聲塵。

（三）香，謂鼻所嗅者，如通塞香臭等，以能染汙鼻根，故謂香塵。

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，謂舌所嚐者，如鹹淡甘辛等，以能染汙舌根，故謂味塵。

（五）觸，謂身所感者，如離合冷暖等，以能染汙身根，故謂觸塵。

（六）法，謂意所知者，如生滅善惡等，以能染汙意根，故謂法塵。

此六塵還有六欲、六入、六處、六境、六賊等名義。

(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., preconsciousness, Eve-sense).

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

11.3-3

根，境，和識是個三和合，例如眼根，色，和眼識是一組三和合。前文談的十二處是“十八界” 中的前十二界。界是前文所說的四大種之一，是因義，種子義。 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，亦作六塵）色界，聲界，香界，味界，觸界，法界；（六識，亦作六情）眼識（即看）界，耳識（即聽）界，鼻識（即嗅）界，舌識（即嚐）界，身識（即觸）界，意識（即知）界。此十八界就是傳說中夏娃造慧渡（亦作到達方舟）時所使用的 “六六六係統”，如圖11.3-3墨西哥夏娃（翠玉女）麵對的菩提樹所示。

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 11.2, 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 11.3-3, the Bodhi tree (i.e. Tree of Enlightenment) facing Mexican Eve (Chalchiuhtlicue).

 

11.4 五蘊 Five Nodes

目錄 Catalog：11.4.1 色蘊 Color Node；11.4.2 受蘊 Acceptance Node；11.4.3 想蘊 Think Node；11.4.4 行蘊 Migration Node；11.4.5 識蘊 Sense Node

生命樹的五蘊是色蘊，受蘊，想蘊，行蘊，和識蘊，是五個業習氣的積聚體。什麽是業？古代身口意行為習慣的集聚統稱作業。業就是三業：身業、口業、意業。身業是身體行為習慣的積聚，此身即是。口業是語言行為習氣的積聚，此口所講的就是。意業是思維習氣的積聚，此心所想的就是。業對於生命之樹來說，就好像是落葉喬木的樹幹（如插圖11-1至22）。冬天時葉子落光了，樹失去了生命的跡象。春天時，環境適合了，樹幹就發枝散葉，樹又變得生機盎然。生命樹的生長與繁榮表現在業習氣的形成和枯萎。

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 11-1 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.

五蘊是五種業的積聚體，是從色受想行和識，這五個方麵來講解業的。此五蘊具有集性、取性、和有性，所以亦作五取蘊。五蘊能統攝五位百法中的前94位有為法，不攝無為法（參見11.6.4 離係果），因為無為法與 “集，有，和取” 的性質相違，與 “舍，等，和空” 的性質相應。

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 11.6.4 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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