11.4 五蘊 Five Nodes

五蘊是生命之樹的五個節，是五個業習氣的積聚體。什麼是業？古代身口意行為的集聚統稱作業。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。五蘊就是五種業的積聚體，是從另一個方面講解業，以便於理解和使用。五蘊是色蘊、受蘊、想蘊、行蘊和識蘊。

Life Tree’s five nodes are where karma is deposited. What is Karma? Indian word Karma means habitual deposit, is a fundamentally philosophical word; its meanings are extremely broad, down to extreme nature. Karma includes bodily karma, oral karma, and intentional karma. (1) Bodily Karmas are bodily behavioral deposit, what the flesh body is. (2) Oral Karmas are orally behavioral deposit, what the mouth’s speaking is. (3) Intent Karmas are mentally behavioral deposit, what the mind’s thinks are. Five nodes are five chunks of habitual accumulations, explaining Karmas from another aspect. The five nodes are color node, reception node, think node, migration node and sense node.

11.4.1 色蘊 Color Node

佛教是從眼根所對的“色”來命名“物質（substance or matter）”的，因此佛教中的“色”於日常用語的“色”字有所不同；佛教中的“色”是“變礙”義。變即變化義，是說肉體和外部世界都是心的投射，都是識的變現。“礙”即障礙義，如手可以障礙手，路面可以障礙車輪陷入地下。

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.

色蘊就是這11種色法的統稱：（五根）眼根、耳根、鼻根、舌根、身根，（五境）色境、聲境、香境、味境、觸境，和法處所攝的法。

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），根是因義，由此五與相應的塵相接時，可以產生相應的識，如眼根與色塵相接處，而眼識得生，所以此眼耳等五被命名為五根。

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

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. 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。

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. Showing Colors are fetch, renunciation, stretch, walking, dwelling, sitting, lying. 

11.4.1-3 聲境 Sound Environment

聲，是耳根所對，耳識所緣的境界。耳根遇聲境則耳識得生，如元音啊、喔、呃、咿、嗚等，混合搭配所成的聲音（此理同色境）如螺、鼓、舞、歌、樂、戲、女、男、風林等，明了、不明了、有義、無義、下中上、江河等，鬥爭、喧雜、受持演說、論議決擇，可意、不可意、俱相違等。

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。

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

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 觸境 Touch Environment

觸，是觸這位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、飢、渴、飽、力、劣、悶、癢、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 法處所攝的法 Laws Assimilated by Juristic Place

什麼是法處？佛教中，前意識是“意根”，亦作法處。古德說，前意識細微難知，故用它的相應心法“意”來代表；所以佛教中，我們就認為“意”是前意識。意的梵語是“末娜（Mana）”，基督教和伊斯蘭教稱之為“夏娃（Eve）”。前意識是思想意識的工作平台，卻沒有屬於自己的“物質”；它就像是“事故現場”，哪裡有事，哪裡就是現場，所以它被稱作意處。當意根在哪裡遇到了“法塵”，意識就產生了，那裡就是“法處”。當沒事發生時，前意識保持“靜止”，或說就消失了；所以佛教將意根和法塵統稱為“法處所攝的法”。

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”).

法處所攝的法共有五類：極略色、極迥色、受所引色、遍計所起色、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極略色 Extremely Abstract Colors

極略色，略是簡略、抽象的意思。人腦在處理客觀事務的過程中，總是會自主地簡化客觀對象，抽取默認樣本，然後以此樣本為默認模特，即種子，來認知其它同類事物。比如蝴蝶，這個概念是人腦從許多蝴蝶的形象及其習性中抽取出來的默認的模特蝴蝶，即蝴蝶的種子，是個極限概念。當人認知個體蝴蝶時，會把對方與默認的模特蝴蝶進行對比，從而抓取所觀察的客觀個體蝴蝶的特徵，來認知它。這個默認的模特蝴蝶就是個極略色。同理，人在認知一個個體男人或女人時，會自主地從“自己的資料庫（或種子庫）”中提出標準的“男人模型（即男人的種子）”或“標準的女人（即女人的種子），通過對比來抓取被觀察的男人或女人的特徵，從而來認知他或她。其中，所說的標準的（默認的）男人或女人模型（即種子）就是“極略色”，就是男神或女神。同理，蝴蝶、或樹、或飛機、或交通標誌的停牌（stop sign），這些都是頭腦中的默認模型，都是極略色，也就是蝴蝶神、樹神等。在哲學中，蝴蝶、男神（即男人）、女神（即女人）、樹都是極限概念（即極略色），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 minding 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.

在哲學上，男神（即男人）、女神（即女人）、樹、蝴蝶，都是（空的）極限概念，都不存在；但在現實生活中，就有女人的長相和女神類似，她也可能具有女神的全部性質；在心理學中，稱這樣的女人或男人為“真正的女神”，或“真正的男神”。真的呀！？那女神長什麼樣？男神或女神的外貌可能因為人種、習俗、歷史階段、地域的不同而有所不同；讀者你只能查閱心理學書，去找你所在地區、文化中，根據統計數字畫出來的男神或女神的畫像了。不過，佛經中對華人的女神有這樣的描述：個子不高不矮；身材不胖不瘦；皮膚不黑不白；體溫冬暖夏涼；眼睛不大不小；鼻梁不高不低；家裡來客人了，出迎在先，進屋在後；不笑不說話，欲說話先笑；進屋之後，後坐先起。

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 does a Goddess look 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 極迥色 Sharply Different Colors

極迥色，迥即顯然不同義。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。在禪定中，無意識會用青、黃、赤、白來渲染環境，勾畫事物的邊等不同的作用。這些都可以認為是極迥色，是心的常；都無名，無數，無量，無意義。

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，眼耳鼻舌身根有苦樂等受，由此所生的法被稱為受所引色，如經驗教訓等就是受所引色。再如受戒儀式讓接收戒法的人產生與眾不同的感覺，由是見聞及感受，此人收到戒種。從此，受戒人用三千威儀八萬四千細行（參見16.2節）來約束自己，得以修行成為真人。類似的，比如婚禮儀式會讓新郎新娘感受頗多，終生記着；此見聞及感受會約束它們擔當起作為丈夫和妻子的責任。

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 遍計所起色 Colors Aroused from Pervasively Abstractions

遍計所起色，普遍計度，抽取總結出來的理論，比如矛盾論，階級鬥爭，許多自然科學的規律等。當然其中有很多是錯誤的，諸如由於眾多議論而信以為真。

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，此說四禪八定境界，如插圖11.0中的1 至 8 所示，參見第12章《禪》。

This is talking that all phenomena 1 to 8 in Illustration 11. Figures 11.0-1 to 8 show eight stages of meditation (refer to chapter 12), all are states of “mutant fruits succeeding in equally stream” manner.