生命之树的目录 Content of Life Tree：
11.1 法的四分 Juristic Quadrants；11.2 四大种 Four Big Seeds；11.3 十二生长处 Twelve Growth Places
11.4 五蕴 Five Nodes；11.4.1 色蕴 Color Node；11.4.2 受蕴 Acceptance Node；11.4.3 想蕴 Think Node；11.4.4 行蕴 Migration Node；11.4.4.1.4 根本烦恼 Fundamental Annoyances；11.4.4.1.5 随烦恼 Following Annoyances；11.4.4.2 不相应行法 Noncorresponding Migration Laws；11.4.5 识蕴 Sense Node
11.5 四食谛 Four Foods Crux
11.6 五果 Five Fruits：11.6.1 异熟果 Variation Fruit；6.2 等流果 Equally Stream Fruit；11.6.3 士用果 Warrior Usage Fruit；11.6.4 离系果 Off-is Fruit；11.6.5 增上果 Escalatory Fruit
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11.1 法的四分 Juristic Quadrants 
法是自然法，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 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。
The second quadrant, the View Quadrant, is the illuminated and clearly seeing, is the function of the aggregative heart’s transformation, clearly mirrored the objective phenomena.
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。
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.
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 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，法的四分不可分离，也就是说，一个法必须有这四分。如果我们折合法的第四分和第三分进入第二分，则法的四分变成了两分，第一相分和第二见分。佛教中，相分的法又被称为色，即色蕴；其它三分中的法又被称为名，即受想行识四无色蕴，所以名色即是一切法，常被形象地表示为金刚杵，如图11.1。为什么这东西那么出名？因为法的四分理论被誉为佛教理论的轴心，而且名色是法界初门。
In Buddhism, the four quadrants of a law are inseparable, that is, a law must have these four quadrants. If we fold the fourth and third quadrant of a law into the second quadrant, then four quadrants become two, the first Phenomenal Quadrant and the second View Quadrant. In Buddhism, the laws of Phenomenal Quadrant are known as the colors, i.e. the color node (cf. 11.4.1), and the laws in other three quadrants are also known as the names, i.e. the four colorless nodes of acceptance, think (cf. 11.4.2), migration, and sense, so that Names and Colors are all laws, and are often pictorially represented as Philosophers’ Stone Pestle (as in Fig. 11.1).  Why is this thing so famous? Because the four juristic quadrants theory is known as Buddhist Hub, and “Name & Color” is known as the first juristic door of juristic boundary.
11.2 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（参见插图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).
  
（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。
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.
“十八界” 是佛学中一个常用的名词，就是：（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）眼识界、耳识界，鼻识界、舌识界、身识界、意识界。
The “eighteen boundaries” is a term commonly used in Buddhism, namely: (six roots) eye root boundary, ear root boundary, nose root boundary, tongue root boundary, body root boundary, Intent root boundary; (six environments, often called as six-dusts) color boundary, sound boundary, smell boundary, taste boundary, touch boundary, juristic boundary; (six senses, six feelings) eye sense boundary (i.e., seeing), ear sense boundary (i.e., hearing), nose sense boundary (i.e., smelling), tongue sense boundary (i.e., tasting), body sense boundary (i.e., touching), juristic sense boundary (i.e., knowing). 
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。
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.
(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.
(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.
(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。
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.
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。
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 十二生长处 Twelve Growth Places 
六根和六尘是生命之树的十二个生长处，是植物的十二个生长点。
The six roots and six dusts are the twelve growing places of the tree of life, the twelve growing points of the plant.
六根，根是因、能生的意思；以能对境生识，故谓之根。这六根是：
一）眼，能见色者是，以能对色而生眼识，故谓眼根。
二）耳，能听声者是，以能对声而生耳识，故谓耳根。
三）鼻，能嗅香者是，以能对香而生鼻识，故谓鼻根。
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. The saying of six roots:
(1) The eye, which sees color, is the root of the eye, for it can generate eye-senses in response to color.
(2) The ear, which is capable of hearing sound, is called the root of the ear, because it can generate ear-senses of sound.
(3) The nose, which is capable of smelling incense, is called the root of the nose, because it can generate nasal-senses in response to incense.
四）舌，能尝味者是，以能对味而生舌识，故谓舌根。
五）身，能感触者是，以能对触而生身识，故谓身根。
六）意（注3），能知法者是，以能对法而生意识，故谓意根。
此六根还有六受、六入、六处等名义。
(4) The tongue, which is capable of tasting, it is called the tongue-root, because it can generate tongue-senses in response to taste.
(5) The body, which can feel touching, it is called the body-root, because it gives rise to the body-senses in response to touch.
(6) The intent (note 3), which can know law, it is called intent-root, because it gives rise to the conscious in response to law.
These six roots also have the names of the six acceptances, the six entries, and the six places.
 
注11.3，意指代现代心理学中的前意识。佛教称前意识为末那识。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，她就出现在这个器世界上了（参见 10.9 神的三位一体）。
Note 11.3, Intent to refer to pre-consciousness in modern psychology. The pre-consciousness in Buddhism is called Mana-sense. The ancients said that the image of Mana-sense is subtle and difficult to know, so they used its main follower, the Intent, to represent. The pre-consciousness in English-speaking culture is called Eve-sense. Isn’t Eve a woman? Yes! After God coated Eve-sense with woman’s skins, she appeared in the vessel world (Cf. 10.9 Godly Trinity).
六尘，六根所接之尘有六：色、声、香、味、触、法。尘即染污之义，以能染污情识故。言六尘者：
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。
Six dusts, the six roots are connected to six dusts: color, sound, incense, taste, touch, and law. Dust is the meaning of pollution, to be able to pollute the emotional consciousness. The six dusts:
(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 the ear, so it is called sound dust.
(3) Incense, the nose smells, such as through, jam, incense, and odor, etc., which can pollute the root of the nose, and is therefore called incense 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 the six desires, the six entries, the six places, the six environments, and the six thieves.
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贴主:Adam_Luyan于2024_07_01 21:41:03编辑