佛教是从眼根所对的“色”来命名“物质（substance or matter）”的，因此佛教中的“色”于日常用语的“色”字有所不同；佛教中的“色”是“变碍”义。变即变化义，是说肉体和外部世界都是心的投射，都是识的变现。“碍”即障碍义，如手可以障碍手，路面可以障碍车轮陷入地下。
Buddhism named "substance (or matter)" from the "color" that the eye-root is facing, so the "color" in Buddhism is different from the word "color" in everyday language. The "color" in Buddhism means “transformation and hindrance”. " Transformation " means that the physical body and the external world are both projections of the mind and manifestations of senses (consciousness). " Hindrance ", such as hands can hinder hands, and road surfaces can hinder wheels from sinking into the ground.
色蕴就是这11种色法的统称：（五根）眼根、耳根、鼻根、舌根、身根，（五境）色境、声境、香境、味境、触境，和法处所摄的法。
Color Node is the collective name of these 11 kinds of laws: (five roots) eye root, ear root, nose root, tongue root, body root, (five environments) color environment, sound environment, fragrant environment, taste environment, touch environment, and the laws assimilated by juristic place.
11.4.1-1 五根 Five Roots 
五根（眼根、耳根、鼻根、舌根、身根），根是因义，由此五与相应的尘相接时，可以产生相应的识，如眼根与色尘相接处，而眼识得生，所以此眼耳等五被命名为五根。
Five roots (eye root, ear root, nose root, tongue root, and body root), the root means reason, when the five encounter the corresponding dust, the matched senses can be produced, such as when eye root meets color, eye-senses are born, therefore the five are named as five roots. 
11.4.1-2 色境 Color Environment 
色，是眼根所对，眼识所缘的境界；眼根遇色境则眼识得生，有显色、形色、和表色三类。
What is color? It is faced by eye-root; when eye-root meets color, eye-senses appear. Color means substantial hindrance. Eye colors have three categories: manifest color, form color, showing color. 
显色即青、黄、赤、白。
Manifest Colors are cyan, yellow, red, and white. The four colors are mind using to colorizing the world, are its own colors, are four constants. 
形色即显色混合搭配的分位差别，如长、短、方、圆、粗、细、高、下、正、不正、光、影、明、暗、云、烟、尘、雾、迥色、空。
Form Colors are long & short, square & round, Coarse & fine, high & low, straight & curve, light & shadow, shiny & dark, cloud & flume, dusty and fog, sharply different color (rendering effect) & empty. 
表色即有情的动作，取、舍、屈、伸、行、住、坐、卧。
Showing Colors are fetch, renunciation, stretch, walking, dwelling, sitting, lying.  
11.4.1-3 声境 Sound Environment 
声，是耳根所对，耳识所缘的境界。耳根遇声境则耳识得生，如元音啊、喔、呃、咿、呜等，混合搭配所成的声音（此理同色境）如螺、鼓、舞、歌、乐、戏、女、男、风林等，明了、不明了、有义、无义、下中上、江河等，斗争、喧杂、受持演说、论议决择，可意、不可意、俱相违等。
What is sound? Sounds are ear-root’s environment, such as vowels (a, e, i, o, u), and consonants, etc. A Vedic book lists sounds as the following types: conch, drum, dance, song, laugh, giggle, female, male, wind in woods, etc. clear, vague, with meaning, meaningless, upper middle, and low, river, etc. fight, noisy, sermon, resolution, etc. enjoyable, unenjoyable, neither enjoyable nor unenjoyable. 
11.4.1-4 香境 Fragrant Environment 
香，是鼻根所对，鼻识所缘的境界。鼻根遇香味境界则鼻识得生，如好香、恶香、平等香、俱生香、和合香、变异香等。
What is smell? Smells are nose’s environment, are fragrance, odor, combined fragrance, differentiated fragrance, neutral smell, ferocious smell, etc.
11.4.1-5 味境 Taste Environment 
味，是舌根所对，舌识所缘的境界。舌根遇味境则舌识得生，如苦、酸、甘、辛、咸、淡、可意、不可意、俱相违、俱生、和合、变异味等。
What is taste? It is the faced by tongue-root; when tongue-root meets taste-environment, tongue-senses appear, such as bitter, sour, sweet, spicy, salty, tasteless, etc. enjoyable taste, unenjoyable taste, neither enjoyable nor unenjoyable tastes, combined taste, mutant taste, etc.
11.4.1-6 触境 Touch Environment 
触，是触这位心所有法的第一分相分，身根所对，身识所缘的境界。身根遇触境则身识得生，如滑、涩、轻、重、软、暖、急、冷、饥、渴、饱、力、劣、闷、痒、黏、病、老、死、疲、怠、勇等。
What is touch? Touch is touch, the “heartland law’s (refers to section 11.4.4 Migration Node)” first quadrant (phenomenal quadrant; refers to section 11.1), is the faced by body-root, is the environment encountered by body-senses. When body-root meets touch environment, body-senses appear, such as smooth, jam, light, heavy, soft, warm, harry, cold, hungry, thirsty, full, strength, inferior, stuffy, itch, sticky, sick, old, death, fatigue, sluggish, brave, etc. enjoyable touch, unenjoyable touch, neutral touch.
11.4.1-7 法处所摄的法 Laws Assimilated by Juristic Place
 
什么是法处？佛教中，前意识是“意根”，亦作法处。古德说，前意识细微难知，故用它的相应心法“意”来代表；所以佛教中，我们就认为“意”是前意识。意的梵语是“末娜（Mana）”，基督教和伊斯兰教称之为“夏娃（Eve）”。前意识是思想意识的工作平台，却没有属于自己的“物质”；它就像是“事故现场”，哪里有事，哪里就是现场，所以它被称作意处。当意根在哪里遇到了“法尘”，意识就产生了，那里就是“法处”。当没事发生时，前意识保持“静止”，或说就消失了；所以佛教将意根和法尘统称为“法处所摄的法”。
What is the Juristic Place? It is Intent-root, is preconscious, is called Mana in Sanskrit, is called Eve in Bible. Ancient Virtue said that “preconscious is too delicate to know, hard to grasp its own trait”, so they used its major companion INTENT to represent it. So, we understand “Intent” as preconscious. Preconscious is heart’s (i.e., mind’s) working platform, is an ever updating “non-physical organ”, like “accident scene”, or “spotlight highlighted area” in theater where stories going on. When Intent-root meets juristic dusts (i.e., laws), Intent-senses (i.e., consciousness) appear. Buddhism combined Intent-root and laws together and call them “Laws Assimilated by Juristic Place”, since when nothing happens, Intent (i.e., preconscious) becomes still, (or says “absent”).
法处所摄的法共有五类：极略色、极迥色、受所引色、遍计所起色、自在所生色。
All laws assimilated by Juristic Place can be divided into five categories: (1) extremely abstract colors, (2) sharply different colors, (3) colors induced from receptions, (4) colors aroused from pervasively abstractions, (5) colors born from self-sufficiency. 
11.4.1.7-1极略色 Extremely Abstract Colors 
极略色，略是简略、抽象的意思。人脑在处理客观事务的过程中，总是会自主地简化客观对象，抽取默认样本，然后以此样本为默认模特，即种子，来认知其它同类事物。比如蝴蝶，这个概念是人脑从许多蝴蝶的形象及其习性中抽取出来的默认的模特蝴蝶，即蝴蝶的种子，是个极限概念。当人认知个体蝴蝶时，会把对方与默认的模特蝴蝶进行对比，从而抓取所观察的客观个体蝴蝶的特征，来认知它。这个默认的模特蝴蝶就是个极略色。同理，人在认知一个个体男人或女人时，会自主地从“自己的资料库（或种子库）”中提出标准的“男人模型（即男人的种子）”或“标准的女人（即女人的种子），通过对比来抓取被观察的男人或女人的特征，从而来认知他或她。其中，所说的标准的（默认的）男人或女人模型（即种子）就是“极略色”，就是男神或女神。同理，蝴蝶、或树、或飞机、或交通标志的停牌（stop sign），这些都是头脑中的默认模型，都是极略色，也就是蝴蝶神、树神等。在哲学中，蝴蝶、男神（即男人）、女神（即女人）、树都是极限概念（即极略色），都是不存在的。
Heart (i.e., mind) always by itself simplifies graphic concepts into simple modes what the “Extremely Abstract Colors” are. Such as man, a man’s image is mind abstracted “standard model” from innumerable man’s images, and the standard model is default model (as seed) for mind to cognize other men. The default model man is what we called God. Similarly, to a woman, she would be a Goddess. And more, such as butterfly, which is mind abstracted from innumerable butterflies; the word butterfly is an abstract color, is butterfly god. Similarly, a tree, it is an extremely abstract color. But there aren’t such things as God, Goddess, butterfly, and tree in the world; all those are empty “Extremely Abstract Colors”, are “juristic seeds”, are default models, by using which as models for comparison to grasp traits, mind creates more of those species. 
在哲学上，男神（即男人）、女神（即女人）、树、蝴蝶，都是（空的）极限概念，都不存在。但在现实生活中，就有女人的长相和女神类似，她也可能具有女神的全部性质；在心理学中，称这样的女人或男人为“真正的女神”，或“真正的男神”。真的呀！？那女神长什么样？男神或女神的外貌可能因为人种、习俗、历史阶段、地域的不同而有所不同；读者你只能查阅心理学书，去找你所在地区、文化中，根据统计数字画出来的男神或女神的画像了。不过，佛经中对华人的女神有这样的描述：个子不高不矮；身材不胖不瘦；皮肤不黑不白；体温冬暖夏凉；眼睛不大不小；鼻梁不高不低；家里来客人了，出迎在先，进屋在后；不笑不说话，欲说话先笑；进屋之后，后坐先起。
Philosophically, God, or Goddess, or tree, or butterfly, all are limit concepts, don’t exist. But do have woman with appearance similar with Goddess, she may have all natures of Goddess; in psychology, they are called “real Goddesses”. Really!? What is a Goddess looks like? God or Goddess’ appearances are different according to races, cultures, historical periods, localities, etc. However, the Buddhist scriptures describe Chinese goddesses like this: neither tall nor short; neither fat nor thin; skin neither dark nor white; body temperature warm in winter and cool in summer; When guests come, greets them first when they go out, and last when they enter the room; doesn't smile doesn't speak, laughs first if she wants to talk; after entering the room, sits down later and stands up first.
11.4.1.7-2 极迥色 Sharply Different Colors 
极迥色，迥即显然不同义。前文说心会自主地抽象简化事物，它会在勾画简略的环境时使用截然不同的颜色来渲染事物的边际，比如天边与地相交处的灰色，代表空，没有；事物间隙处的颜色很暗，代表事物的区分或边界。在禅定中，无意识会用青、黄、赤、白来渲染环境，勾画事物的边等不同的作用。这些都可以认为是极迥色，是心的常；都无名，无数，无量，无意义。
The colors are in between those “Extremely Abstract Colors”, to separate and render those “Extremely Abstract Colors”.  Such as sky edge grey is mind using its default “unknown color” to render there is edge of the world’s projection. And such as in meditational stillness (i.e., pure hallucination), mind uses cyan, yellow, red, and white to render images’ borders, etc. All the said grey, cyan, yellow, etc. “Sharply Different Colors”, are heart’s (i.e., mind’s) own constants, no name, no number, no quantity, meaningless. 
11.4.1.7-3 受所引色 Colors Induced from Receptions
受所引色，眼耳鼻舌身根有苦乐等受，由此所生的法被称为受所引色，如经验教训等就是受所引色。再如受戒仪式让接收戒法的人产生与众不同的感觉，由是见闻及感受，此人收到戒种。从此，受戒人用三千威仪八万四千细行（参见16.2节）来约束自己，得以修行成为真人。类似的，比如婚礼仪式会让新郎新娘感受颇多，终生记着；此见闻及感受会约束它们担当起作为丈夫和妻子的责任。
The eyes, ears, nose, tongue, body all have bitter, laugh, etc. feelings, from which generated laws, such as experiences and lessons all are called “Colors Induced from Receptions”. And such as, in religious ritual, a junior monk receives precepts. The precepts received in junior monk are feelings he received from the ritual, are solemnly memories. And similarly, such as a wedding ceremony, on the ritual, groom and bride receive many special feelings and memories, what will bind them as couple later, all those are “Colors Induced from Receptions”.
11.4.1.7-4 遍计所起色 Colors Aroused from Pervasively Abstractions
遍计所起色，普遍计度，抽取总结出来的理论，比如矛盾论，阶级斗争，许多自然科学的规律等。当然其中有很多是错误的，诸如由于众多议论而信以为真。
The laws are such as opinions, views, obsessions, infatuations, etc., such as the theory of contradiction, class struggle, laws of many natural sciences, etc. Of course, many of them are wrong, such as being believed to be true due to many arguments.
 
11.4.1.7-5 自在所生色Colors Born from Self-sufficiency
自在所生色，此说四禅八定境界，如插图17.1中的1 至 8 所示，参见第12章《禅》。
This is talking that all phenomena 1 to 8 in Illustration 17.1. Illustration 1 to 8 show eight stages of meditation, all are states of “mutant fruits succeeding in equally stream manner” 。
坛主:Adam_Luyan于2023_04_09 16:46:05编辑
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