色蘊 11.4.1 Color Node

總目錄 General Catalog

 

11.4 五蘊 Five Nodes

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。

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。

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.

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”.

 

11.4.1 色蘊 Color Node

佛教是從眼根所對的色來定義物質的。色是變礙義。變即變化，是說肉體和外部世界都是心的變化、投射。礙即障礙，如手可以障礙手，路麵可以障礙車輪陷入地下。佛教中的色字，相當於辯證唯物主義的物質。而且，覺悟後的金童和玉女（即亞當和夏娃）就住在四禪天（如圖11.4-5）中的色究竟天，什麽意思？是在告訴讀者：色這個概念很重要。插圖11中，畫家墨西哥（又名特拉洛克，約活躍在公元1325年）用了兩個色條（如圖5，6）來強調色的概念很重要。

色蘊就是這11種色法的統稱：眼根、耳根、鼻根、舌根、身根，色境、聲境、香境、味境、觸境，和法處所攝的法。法處亦作意，前意識。

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 11.4-5). What does that mean? It is telling readers that the concept of color is very important. In Illustration 11, 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, preconsciousness.

11.4.1-1 五根 Five Roots

眼根、耳根、鼻根、舌根、身根，當此五根與相應的塵相接觸時，可以產生相應的識，如眼根與色塵相接處眼識得生，所以此眼耳等五被命名為五根。此五根亦作本心，五色，五行。本心是說此五根是人心的根本；其它的識，如意識，前意識，和無意識都是從此本心的功能分化而設立的。五色是說此五根是五種色法。五行是說此五根總是在移動，變化卻沒有移動者或變化者。

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. preconsciousness), 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.

11.4.1-2色境 Color Environment

色塵，是眼根所對，眼識所緣的境界；眼根遇色境則眼識得生。色有顯色、形色、和表色三類。顯色即青、黃、赤、白。

形色即顯色混合搭配的分位差別，如長、短、方、圓、粗、細、高、下、正、不正、光、影、明、暗、雲、煙、塵、霧、迥色、空。

表色即有情的動作，取、舍、屈、伸、行、住、坐、臥。

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.

11.4.1-3 聲境 Sound Environment

聲塵，是耳根所對，耳識所緣的境界。耳根遇聲境則耳識得生，如螺、鼓、舞、歌、樂、戲、女、男、風林等，明了、不明了、有義、無義、下中上、江河，鬥爭、喧雜、受持演說、論議決擇，可意、不可意、俱相違等。

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.

11.4.1-4 香境 Scent Environment

香塵，是鼻根所對，鼻識所緣的境界。鼻根遇香味境界則鼻識得生，如好香、惡香、平等香、俱生香、和合香、變異香等。

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.

11.4.1-5 味境 Taste Environment

味塵，是舌根所對，舌識所緣的境界。舌根遇味境則舌識得生，如苦、酸、甘、辛、鹹、淡、可意、不可意、俱相違、俱生、和合、變異味等。

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.

11.4.1-6 觸境 Touch Environment

觸塵，是觸心所有法的第一分相分，身根所對，身識所緣的境界。身根遇觸境則身識得生，如滑、澀、輕、重、軟、暖、急、冷、饑、渴、飽、力、劣、悶、癢、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.

11.4.1-7 法處所攝的法 Laws Assimilated by Juristic Place

法處即前意識，意根，夏娃識。法處所攝的法是意根的所緣。前意識是思想意識的工作平台，卻沒有屬於自己的形象。它就像是事故現場，哪裏有事，哪裏就是現場，所以它被稱作意處。佛教將意根和法塵統稱為法處所攝的法，如極略色，極迥色，受所引色，遍計所起色，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.

11.4.1-7-1極略色 Extremely Abstract Colors

極略色義為極其簡略抽象的色法。人腦思維在處理客觀事物的過程中，總是自主地簡化客觀對象，抽取各類默認模特，如男人，女人，蝴蝶，樹等。然後以此默認模特來認知其它同類個體。比如女人，我們看見個體女人會描述大眼睛，高鼻梁，高個子，有點兒瘦等。這些描述都是人腦通過把對方和自己思維機製裏的默認女人模特進行比較而采集出的特征，以此來認知對向，乃至所有的女人。這些默認模特，男人，女人，蝴蝶，樹等都是極略色，也就是男人女人蝴蝶樹等的定義，也就是男神女神蝴蝶神樹神等。

“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.

這些默認模特，男人，女人，蝴蝶和樹等也可以被看作是男人種，女人種，蝴蝶種，樹種等，因為我們頭腦中的男人，女人，蝴蝶等都是從它們派生出來的。也就是說，男神是男人的種子，可以生出很多男人；女神是女人的種子，可以生出許多女人；蝴蝶神是蝴蝶的種子，可以生出很多蝴蝶；以此類推。

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.

 

古代人和現代哲學家都認為這些人腦思維默認的男人，女人，蝴蝶，和樹等是極限概念，是空的，是不存在的。也就是都認為神話傳說中的神，女神，蝴蝶神，樹神等，都是極限概念，都是空的，都是不存在的。也就是我們口語中所說的男人，女人，蝴蝶，樹等都是極限概念，都是空的，都是不存在的。但古代人和現代哲學家也都承認現實生活中就有人長得和神或女神類似，而且他們就有某些和神話傳說中的神或女神類似的性質，他們就是真正的神或女神。

現代心理學描述 “真正的神和女神”的外貌為“可以藏在人群裏的人”。例如，你和她不熟，她在前麵跑，你在後邊追她（如圖11.4.1.7-1）；路邊有幾個人，她轉身往那幾個人中一站，你就找不著她了。

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 11.4.1.7-1); there are several people on the roadside, she turns around and stands among them, then you can't find her.

11.4.1-7-2 極迥色 Extremely Distinctive Colors

極迥色，就是顯然不同的色法，如圖11.4.1.7.2-4中的那個白色光圈。前文說心會自主地抽象簡化事物，它會在勾畫簡略的環境時使用截然不同的顏色來渲染事物的邊際，比如天邊與地相交處的灰色，代表空，沒有。事物間隙處的顏色很暗，代表事物的區分或邊界。

Extremely Distinctive Color is apparently different color law, such as the white aperture in Figure 11.4.1.7.2-4. 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.

 

 

再例如雷音在設計上帝的三和合時（如圖11.4.1.7.2-1，參見10.9節）就用紅色來做背景來顯示亞當識，睚眥，夏娃識，和磨牙的形象。紅色是無意識（古作神識）的一種無意識的常（注，常是無名，無量，無數的），所以雷音用紅來代表他自己。在禪定中，無意識會用青、黃、赤、白來渲染環境和間隙，勾畫事物的邊等不同的作用。那些都是極迥色。

For example, when Thor designed Godly Trinity (see Figure 11.4.1.7.2-1, see Section 10.9), 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.

11.4.1-7-3 受所引色 Colors Induced from Acceptances

眼根耳根鼻根舌根身根和意根都有苦樂等受，由此苦樂等受所生的法被稱為受所引色，如經驗教訓等。比如婚禮儀式會讓新郎新娘感受頗多，終生記著；此見聞及感受會約束他們從那以後擔當起作為丈夫或妻子的責任。

再如，插圖11.4.1.7.3-1是公元七世紀古墨西哥帕卡爾國王（King Pacal）石棺的蓋板，顯示了“特拉洛克收到了神父過世的信息後，體內發生了爆炸，墮入了地獄（即患了精神病）”。圖1整體像似個機械，表示特拉洛克意識到了 “五逆十惡是對心理機製的逆操作” （參見13.1.1節） ，從而悟出了 “人神契約” （即戒渡，參見16.2節）是人的行為規範，是一切法的基礎。

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 11.4.1.7.3-1 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. 13.1.1), and thus came to understand that the “Contract between human and God” (i.e., Covenant Ark, cf. 16.2) is all rules of human behavior and the basis of all law.

圖2顯示他從地獄裏飛出來了，在作為國王去接收上帝（即神父）賜予他的王國的路上。他胳膊上的挎包就代表戒渡。圖3顯示，他回國後，成為了雨神，正在行法雨；他所教授的就是戒渡。這是在說，特拉洛克是從地獄裏的苦受悟出戒渡的，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”.

11.4.1-7-4 遍計所起色 Colors Aroused from Pervasively Abstractions

遍計所起色是從普遍計度然後總結出來的理論，比如矛盾論，階級鬥爭，自然科學和社會科學等的規律等。再例如約櫃中的兩條小戒，王族的人是從虱子的卵出生的，穢血；富有而吝嗇的家庭成員是從濕氣出生的，泥血。當然其中有是錯誤的，如由於眾多議論而信以為真。

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.

插圖11.4.1.7.4-1中腳踩祥雲的女神是真主安拉的女兒苦芭芭（夏娃）。她的左手握著麵鏡子，是在說，“以銅為鏡可以正衣冠，以人為鏡可以知對錯，以史為鏡可以知興衰，以神為鏡可以知前世今生”。她的右手拿這個罌粟葫蘆，一方麵表示她在傳播諸法的種子，另一方麵表示 “宗教有毒”。為什麽苦芭芭說宗教有毒？就是因為有人（如圖2所示）執著於邪執倒見而四處奔走相告。插圖11-10畫的就是一組顛倒的人，表示自化天及以下都是邪執倒見之人。

The goddess on the auspicious clouds in Illustration 11.4.1.7.4-1 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 11-10 shows a group of upside-down people, indicating that Self-conversion sky and below are all people with heretical obsessions and upside-down views.

11.4.1-7-5 自在所生色 Colors Born from Self-sufficiency

自在是個哲學術語，自給自足義，佛教中稱此狀態為定，所以自在所生色也被稱作定果色。佛教中所說的定，狹義上是賢守定，集福王定，健行定，大乘光明定，這四種定（參見16.3節）。由於得此勝定，日常生活的幸福指數不斷升高，世界日日新；“自在所生色”由此得說。

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 16.3) 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 these 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.

 

插圖11.4.1.7-5是埃及夏娃在示範如何修習那四種勝定，在示範洗禮的整個過程（參見16.3節）。另外，第12章中的四禪八定也是定，那裏麵說的也都是 “自在所生色” 。但讀者當知那些狀態都是幻覺，也就是 “集起”（參見14.1節） 中缺少某些因素。

Illustration 11.4.1.7-5 shows Eve of Egypt demonstrating how to practice the Four Stillness and the entire process of baptism (see section 16.3). 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 14.1) are missing.

返回第11章《生命之樹》的目錄 Back to Catalog of Chapter 11 Tree of Life