🔗卢岩回忆录的目录
五蕴是生命之树的五个节，是五个业习气的积聚体。什么是业？古代身口意行为习惯的集聚统称作业。业就是三业：身业、口业、意业。身业是身体行为习惯的积聚，此身即是。口业是语言行为习气的积聚，此口所讲的就是。意业是思维习气的积聚，此心所想的就是。
The five nodes are the five nodes of the tree of life, the five accumulators 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 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. 
业对于生命之树来说，就好像是落叶乔木的树干（如插图11.4），冬天时叶子落光了，树失去了生命的迹象。春天时，环境适合了，树干就发枝散叶，树又变得生机盎然。生命之树的生长与繁荣表现在业习气的形成和枯萎。
Karma is to the tree of life like the trunk of a deciduous tree (see Figure 11.4). 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 the tree of life is reflected in the formation and withering of karmic habits.
 
五蕴是五种业的积聚体，是从色蕴、受蕴、想蕴、行蕴、识蕴，这五个方面来讲解业。此五蕴具有集性、取性、和有性，所以亦作五取蕴。五蕴能统摄佛教五位百法中的前94位有为法；不摄无为法（参见11.6.4 离系果，和金刚经的17.2.9 禁果），因为无为法与 “集、取、有” 的性质相违，与 “舍、等、空” 的性质相应。
The five nodes are the five accumulations of karmic habits, which are explained in terms of the five aspects of karma: color node, acceptance node, think node, migration node, and sense node. The five nodes have the nature of “aggregate, fetch, and have”, so are also known as five fetch nodes. The five nodes can assimilate 94 have-as laws among the Buddhist five positions 100 laws, can not assimilate none-as laws (see 11.6.4 Off-is Fruit, and 17.2.9 Forbidden Fruit of Diamond Sutra), because none-as laws contradict with nature of “aggregate, fetch, and have”, corresponds with nature of “renunciation, equality, and empty”.
11.4.1 色蕴 Color Node 
佛教是从眼根所对的色来定义物质的，色是变碍义。变即变化，是说肉体和外部世界都是心的变化、投射。碍即障碍，如手可以障碍手，路面可以障碍车轮陷入地下。
Buddhism defines matter in terms of the color that the root of the eye perceives, and 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 mind. Hindrance is obstruction, as a hand can hinder another hand, and a road surface can obstruct a wheel from sinking into the ground.
当知，佛教中的 “色”字，相当于辩证唯物主义的 “物质”；而且，成佛后的金童和玉女（即亚当和夏娃）就住在四禅天（如图11.4-5）中的色究竟天，什么意思？色这个概念很重要。插图11.4中，画家墨西哥（又名特拉洛克，约活跃在公元1325年）用了两个色条（如图5，6）来强调色的概念很重要。另外《金刚经》中也特别提示色这个概念，所以不要把色字的意义弄错了，或用其它词取代了。
One should know that the word "color" in Buddhism is equivalent to "matter" in dialectical materialism; moreover, the golden boy and jade girl (i.e., Adam and Eve) who became Buddhas live in the “color finalization sky” in the Fourth Meditation Sky (as in Fig. 11.4-5), what does that mean? The concept of color is important. In Illustration 11.4, the painter Mexico (a.k.a. Tlaloc, active around 1325 C.E.) uses two color bars (see fig. 5, 6) to emphasize that the concept of color is important. Also, the concept of color is specifically hinted at in the Diamond Sutra, so don't get the meaning of the word color wrong or replace it with another word.
色蕴就是这11种色法的统称：眼根、耳根、鼻根、舌根、身根，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 color laws: eye root, ear root, nose root, tongue root, body root, color environment, sound environment, incense environment, taste environment, touch environment, and the laws assimilated by juristic place.
11.4.1-1 五根 Five Roots 
眼根、耳根、鼻根、舌根、身根，当此五根与相应的尘相接触时，可以产生相应的识，如眼根与色尘相接处眼识得生，所以此眼耳等五被命名为五根。
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.
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。色有显色、形色、和表色三类。
显色即青、黄、赤、白。
Color is objective of eye-root, is being aggregated target environment by eye-senses; eye-root meets color environment, eye-senses arouse. There are three types of colors: manifest colors, form colors, and indicative colors.
 
Manifest colors are turquoise, yellow, red, and white.
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。
表色即有情的动作，取、舍、屈、伸、行、住、坐、卧。
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 actions of sentient beings, such as fetch, renunciation, bending, stretching, walking, standing, sitting, and 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，斗争、喧杂、受持演说、论议决择，可意、不可意、俱相违等。
Sound 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 Incense 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。
Incense is the objective of nose-root, is being aggregated target environment by nose-senses. When nose-root encounters incense, nose-senses arouse, such as good incense, ferocious incense, equal incense (i.e., incense of neither good nor ferocious), distinctive incense, combinable incense, mutable incense, 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。
Taste 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 触境 Touch Environment 
触，是触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。
Touch 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 法处所摄的法 Laws Assimilated by Juristic Place 
法处即前意识，意根，夏娃识；法处所摄的法是意根的所缘。前意识是思想意识的工作平台，却没有属于自己的形象；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，所以佛教将意根和法尘统称为法处所摄的法。法处所摄色，即意识依意根所缘的法尘，如极略色、极迥色、受所引色、遍计所起色、定所引色。
The juristic-place is preconsciousness, intent-root, Eve-sense; laws assimilated by juristic place is objectives of intent-root. Pre-consciousness is the working platform of heart, but it has no image of its own, it is like the scene of an accident; wherever there is something going on, there is the scene; hence Intent Place. Intent-senses arise wherever intent-root encounters juristic dust, which is the juristic place, so Buddhism refers to intent-root and the juristic dust collectively as “laws assimilated by juristic place”. “Laws assimilated by juristic place” is intent-senses relying on intent-root to aggregate, such as (1) extremely abstract colors, (2) distinctive colors, (3) colors induced by acceptance (4) colors from pervasively abstractions, (5) colors arising from self-sufficiency.
11.4.1.7-1极略色 Extremely Abstract Colors 
略是简略、抽象的意思；极略色义为极其简略抽象的色法。人脑思维在处理客观事物的过程中，总是自主地简化客观对象，抽取各类默认模特，如人、蝴蝶、树等。此默认模特，人、蝴蝶、树等都是极略色；然后以此默认模特来认知其它同类个体。比如女人，我们看见个体女人会描述大眼睛，高鼻梁，高个子，有点儿瘦等。这些描述都是人脑通过把对方和自己思维机制里的默认女人模特进行比较而采集出的特征，以此来认知对向，乃至所有的女人。
“Extremely abstract color” means the color law is highly simplified and abstracted. In the process of dealing with objective things, human brain always simplifies the objective objects autonomously, and extracts all kinds of default models, such as woman, man, butterfly, tree, and so on. The default models are “extremely abstract colors”, then used to recognize other individuals of the same kind. For example, when we see an individual woman, we might describe her as having big eyes, a high nose beam, tall, and a bit thin. These descriptions are the characteristics that human brain picks up by comparing the objective person with the default woman model in its own thinking mechanism, to recognize the objective individual woman, or even all women.
此中，默认的女人模特就是女人的定义，即女神。人脑通过女神这个模特来建立其它的女人，也就是说所有的个体女人都是从女神派生出来的，即女神是女人的种子, 能生出其它女人。同理，我们可以得出男神是男人的种子，能派生出所有类似的男人；蛇神是蛇的种子，能派生出其它的蛇；树神是树的种子，可以生出很多树，等。
In this case, the default woman model is the definition of woman, i.e., Goddess. Human brain creates other women through adding traits to the default woman model, and so on. All individual women are derived from Goddess, which is saying Goddess is the seed of woman, give birth to other women. Similarly, we can conclude that the male god is the seed of the man, which can give birth to all similar men; the snake god is the seed of snake, which can give rise to other snakes; tree god is the seed of tree, which can generate many trees, and so on.
  
现实生活中就有和男神女神长的类似的人，就可能会有与神类似的性质。那女神什么样？现代心理学描述这种人的长相为“可以藏在人群里的人”，比如，他是这种长相，你跟他不熟。他在前面跑，你在后面追他。路边有几个人，他转身往那几个人中一站，你就找不着他了。
In real life there are people who look like God and Goddesses, and they are possible to have a nature like that of a god and goddess. What does God look like? Modern psychology describes this kind of person as “someone who can hide in a crowd”, for example, he looks like this, and you don't know him well. He runs in front of you, and you chase after him. There are a few people on the side of the road, he turns around and stands in the middle of them, then you can not find him.
前段文字表明，神的外貌，没有特征，是无记性的。你看见他了，知道他是个男人，有些面熟；可离开他后，很快你就想不起来他的长相了。
The preceding passage shows that God's appearance, without features, is memoryless. You see him, know that he is a man, and that there is some familiarity about him; but after you leave him, you soon cannot remember what he looks like.
佛经里是这样描述女神的：不高不矮，不胖不瘦，不黑不白，眼睛不大不小，鼻梁不高不低，体温冬暖夏凉，不笑不说话，欲说话先笑。家里来客人了，出迎在先，进屋在后；进屋之后，后坐先起。
Buddhist scriptures describe goddess like this: neither tall nor short, neither fat nor thin, neither black nor white, eyes neither big nor small, nose bridge neither high nor low, body temperature warm in winter and cool in summer, doesn’t laugh doesn’t speak, laughs first before she wants to speak. When a guest comes to her home, she greets at front, enters house behind; after entering the house, sits down the last and stands up the first. 
为什么女神总是笑！？笔者认为幸福欢乐的玉女是女神，悲伤哭泣的玉女是殃。另外，女神的外貌会因为民族，地域和历史时期的不同而有差异。读者可以想象，华人女神的外貌和阿拉伯女神会有差别。
Why does goddess always laugh!? Author me believes that a happy or joyful Eve is a goddess, and a sad or weeping Eve is a misfortune. In addition, the appearances of goddesses may vary according to ethnicities, regions, and historical periods. Readers can imagine that the appearance of Chinese goddesses would be different from that of Arabian goddesses.
11.4.1.7-2 极迥色 Distinctive Colors 
极迥色，就是显然不同的色法。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。那些都是极迥色。
Distinctive Color is apparently different color law. 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. In meditation, the unconscious uses turquoise, yellow, red, and white to render the environment, outline the sides of things, and other different effects. Those all are Distinctive Colors.
11.4.1.7-3 受所引色 Colors Induced from Acceptances 
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。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他们从那以后担当起作为丈夫和妻子的责任。
Eye-senses, ear-senses, nose-senses, tongue-senses, body-senses, and intent-senses all have bitter, laugh, and equal acceptances, on what laws are born are called “colors induced from acceptances”, such as the 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; this insight and feeling will bind them to take up their responsibilities as husband and wife from then on.
 
再如人们学习佛学，接受四胜谛（参见第13至16章）之后，不断地修习，在成功的时候，男人会得到男戒，女人会得到女戒。男戒和女戒的象征符号都是戒指。这么说，男戒和女戒都是受所引色。男戒亦作黄金甲，亦名金身，亦名三千威仪八万四千细行（如图11.4.1.7-3-3；是墨西哥的雨神特拉洛克，亚当）。女戒亦名黄金甲，亦名女人皮，亦名隐形斗篷，亦名五百威仪十万八千魅力（如图1，是埃及夏娃；参见16.2节）。
Again, after one studies Buddhism and accepts the Four Victorious Cruxes (cf. Chapters 13 to 16), one keeps practicing them, and at the point of success, a man receives Man Precepts, and a woman receives Woman Precepts. The symbol for both men's and women's precepts are the ring. In this way, both the male and female precepts are “colors induced from acceptances”. The man precepts are also known as golden armor, also known as golden body, also known as 3,000 majesties and 84,000 enchantments (as in 11.4.1.7-3-3, which is the Mexican god of rain, Tlaloc, Adam). Woman precepts are also known as golden armor, woman's skin, cloak of invisibility, and 500 majesties 108,000 charms (as in 1, which is the Egyptian Eve; cf. Section 16.2).
11.4.1.7-4 遍计所起色 Colors Aroused from Pervasively Abstractions
遍计所起色是从普遍计度然后总结出来的理论，比如矛盾论，阶级斗争，自然科学和社会科学等的规律等。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 colors that arise from the universal reckoning is then summarized in theories, such as the theory of contradiction, class struggle, the laws of natural and social sciences, and so on. Of course, many of them are wrong, such as being believed due to many arguments.
11.4.1.7-5 自在所生色 Colors Born from Self-sufficiency
自在是个哲学术语，自给自足义，佛教中称此状态为定，所以自在所生色也被称作定果色。佛教中所说的定，狭义上是贤守定，集福王定，健行定，大乘光明定，这四种定（参见16.3节）。由于得此胜定，日常生活的幸福指数不断升高，世界日日新；“自在所生色”由此得说。
Self-sufficiency is a philosophical term, in Buddhism this state is referred to as Stillness, so the “colors born of self-sufficiency” are also called “still-fruit colors”. The four types of Stillness (see Section 16.3) that are referred to in Buddhism are, in the narrow sense, 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.
 
插图11.4.1.7-5是埃及夏娃在示范如何修习那四种胜定。另外本书第12章中的四禅八定也是定，那里面说的也都是 “自在所生色” ；但读者当知那些状态都是幻觉，也就是 “集起（参见14.1节）” 中缺少某些因素。
Illustration 11.4.1.7-5 shows Egyptian Eve demonstrating how to practice that four victorious stillness.  The “four meditations eight stillness” in Chapter 12 of this book are also Stillness, and all that is said therein is “colors born of self-sufficiency”; but reader should know that those states are hallucinations (trances), that is, certain factors are missing from the “Aggregate Arousal (cf. Section 14.1)”.
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