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. 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.
 
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11.4.1.0-5）中的色究竟天，什么意思？色这个概念很重要。插图11.4.1.0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。
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. 11.4.1.0-5), what does that mean? The concept of color is important. In Illustration 11.4.1.0, 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. 
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 born 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.
 
这种人脑思维机制中的事物默认模型（或种子），就是语言中的男人（即神），女人（即女神），蛇（即蛇神），蝴蝶，树，花等词，是极限概念，不存在，是空的。但现实生活中就有和男神女神长得类似的人，他们就具有某些神的性质，被称为真正的男神或女神。现代心理学描述他们的外貌为“可以藏在人群里的人”。例如，你和她不熟，她在前面跑，你在后边追她（如图11.4.1.7-1）；路边有几个人，她转身往那几个人中一站，你就找不着她了。
This default model (or seed) of affairs or things in mind mechanism is the words such as man (i.e. god), woman (i.e. goddess), snake (i.e. snake god), butterfly, tree, flower, etc. in the language. Those are extreme concepts, do not exist, is empty. But in real life, there are people who look like gods and goddesses. They have certain qualities of gods and are called real gods or goddesses. Modern psychology describes their appearance 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 极迥色 Extremely Distinctive Colors
 
极迥色，就是显然不同的色法，如图11.4.1.7.2-4中的那个白色光圈。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。
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.
 
再例如雷音在设计上帝的三和合时（如图11.4.1.7.2-1，参见10.9节-https://web.6parkbbs.com/index.php?app=forum&act=view&tid=4336492）就用红色来做背景来显示亚当识，睚眦，夏娃识，和磨牙的形象。红色是无意识（古作神识）的一种无意识的常（注，常是无名，无量，无数的），所以雷音用红来代表他自己。在禅定中，无意识会用青、黄、赤、白来渲染环境和间隙，勾画事物的边等不同的作用。那些都是极迥色。
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 
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或妻子的责任。
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 or wife from then on.
 
再如，插图11.4.1.7.3-1是公元七世纪古墨西哥帕卡尔国王（King Pacal）石棺的盖板，显示了“特拉洛克收到了神父过世的信息后，体内发生了爆炸，堕入了地狱（即患了精神病）”。图1整体像似个机械，表示特拉洛克意识到了 “五逆十恶是对心理机制的逆操作” （参见13.1.1节-https://web.6parkbbs.com/index.php?app=forum&act=view&tid=4336184） ，从而悟出了 “人神契约” （即戒渡，参见16.2节-https://web.6parkbbs.com/index.php?app=forum&act=view&tid=4334943）是人的行为规范，是一切法的基础。
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.
图2显示他从地狱里飞出来了，在作为国王去接收上帝（即神父）赐予他的王国的路上。他胳膊上的挎包就代表戒渡。图3显示，他回国后，成为了雨神，正在行法雨；他所教授的就是戒渡。这是在说，特拉洛克是从地狱里的苦受悟出戒渡的，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.
 
插图11.4.1.7.4-1中脚踩祥云的女神是真主安拉的女儿苦芭芭（夏娃）。她的左手握着面镜子，是在说，“以铜为镜可以正衣冠，以人为镜可以知对错，以史为镜可以知兴衰，以神为镜可以知前世今生”。她的右手拿这个罂粟葫芦，一方面表示她在传播诸法的种子，另一方面表示 “宗教有毒”。为什么苦芭芭说宗教有毒？就是因为有人（如图2所示）执着于邪执倒见而四处奔走相告。插图11.4.1.0-10画的就是一组颠倒的人，表示自化天及以下都是邪执倒见之人。
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 11.4.1.0-10 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-https://web.6parkbbs.com/index.php?app=forum&act=view&tid=4334942）。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 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.
 
插图11.4.1.7-5是埃及夏娃在示范如何修习那四种胜定，在示范洗礼的整个过程。另外，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-https://web.6parkbbs.com/index.php?app=forum&act=view&tid=4334648） 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. 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《生命之树》的目录↪️Back to Catalog of Chapter 11 Tree of Life-https://web.6parkbbs.com/index.php?app=forum&act=view&bbsid=2176&tid=4334683




贴主:Adam_Luyan于2024_10_27 13:38:54编辑