11 生命之树 Tree of Life

依据《佛学次第统编》，笔者将五位百法整合进了此生命之树。

According to Compendium of Buddhism, author has reintegrated the five faculties of one hundred laws into Tree of Life.

目录 Content Table：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；11.4.5 识蕴 Sense Node；11.5 四食谛Four Foods Crux；11.6 五果 Five Fruits：11.6.1 异熟果 Mutant 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-Be Fruit；11.6.5 增上果 Escalatory Fruit

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。

Here, law is nature law, based on recurring facts or phenomena; ancients often used ruts and rails as metaphors. All phenomena that existed in the past, presently have, and will still exist in the future, are laws, such as rivers, lakes, seas, flowers, birds, fish and insects, laws, morals, affairs. All laws have four quadrants, the first quadrant is phenomenal quadrant, the second quadrant is View Quadrant, and third is self-agreement quadrant, the fourth is confirmation quadrant. Law has the four kinds of quantum functions in heart, therefore the four juristic quadrants come to exist.

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 objective phenomenon, is the object faced or viewed by subject. Such as color, sound, smell, taste, touch, and law, the six dusts. From the perspective of perception, the external world (i.e., first quadrant) is the projection of the human heart. This process of transforming stimuli into phenomena is an unconscious function (i.e., fourth quadrant) that we cannot perceive directly, but rather phenomena (i.e., first quadrant). Ancients used image in mirror to illustrate the first quadrant, that the image in mirror and the person looked 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。

Second quadrant, view quadrant, is illuminated and clearly seen, is function of aggregative heart’s transformation.

第三分、自证分，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。即见之果为第三分。另外，第三分还有识之自体的作用。

Third quadrant is self-agreement quadrant, is result of viewing, sensing, or meaning from the second quadrant. It is said that self-agreement quadrant is fruit of view quadrant. and self-agreement quadrant has sense’s self-body function. 

第四分、证自证分，证自证是心自体暂变，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。

Fourth quadrant is confirmation quadrant, is testament of self-quadrant (i.e., the third quadrant), can prove third quadrant; it verifies third quadrant, so third quadrant gains confidence and enlightenment. Fourth quadrant is the projector, relates to object, so it doesn’t need verification, is present quanta only.

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。尺是能量，量的过程是第二见分；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。

Ancients used tailor measuring cloth to explain the four quadrants. Cloth is the being measured, is phenomenal quadrant. Ruler measuring cloth is view quadrant. The measured result is the third quadrant. After the measurement, tailor verifies the result and the progress, what the fourth quadrant is. The third quadrant gains confidence from the fourth.

如果我们折合法的后三分成第二分，则法有两分：第一相分，和第二见分。佛教中，称相分为色，见分为名。这和唯物辩证法的物质有两个方面类似。佛教中，法的四分不可分离，或说相分和见分不可断；相分相当于唯物主义的物质方面，见分，即名，相当于唯物主义的精神方面。

If we fold the rear three juristic quadrants into the second quadrant, then law has two sections: phenomenal quadrant and view quadrant. In Vedism, first quadrant (phenomenal branch) is called “color”, is equivalent to material side of substance; second quadrant (view branch) is called name, is equivalent to spiritual side of substance.

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（如图）。

Six roots and six dusts are 12 growth places of life tree, are twelve growing points of the plant (refers to illustration). 

六根 Six Inner Growth Places 

根是因、能生的意思；以能对境生识，故谓之根。言六根者：

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 root means “reason”, cause, and the ability to produce when they meet suitable environments. The called six inner roots are: 

(1) eye root, is that who can see colors, because it meets colors, can give birth to eye-senses, so it is called the eye-root.

(2) ear root, is that who can hear sounds, because it meets sounds, can produce ear-senses, so it is called ear-root.

(3) nose root, is that who can smell fragrance, when nose-root meets fragrance, nose-senses appear, so it is called nose-root.

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，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) tongue root, is the one who can taste the taste, because when it meets suitable environment, is able to perceive the taste and produce tongue-senses, so it is called the root of the tongue.

(5) body root, is capable to perceive touches; when it is touched, can generate body-senses, so it is called as root of the body.

(6) intent root, modern psychology calls it preconscious; when it meets laws, intent-senses (i.e., consciousness) appear, so it is called as intent root or “juristic place”.

The six inner roots also have alias of “six receptionists”, “six entrants”, “six places”, etc.

六尘Six Outer Growth Places 

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。

What contacting the six roots are the six kinds of dusts: color, sound, incense, taste, touch, and law. Dust means contamination because they can pollute sentient feelings. The sayings of six dusts:

(1) color, refers to what the eye sees, such as bright, dark, etc. substantial hindrances; since it contaminates eye-senses, so it is called color dust.

(2) sound, refers to what the ear hears, such as movement, stillness, beauty and evil, etc., because it can pollute the ears, so it is called sound dust.

(3) fragrance, refers to what is smelled by the nose, such as a stuffy smell, etc., which can contaminate the root of the nose, so it is 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, refers to what the tongue tastes, such as salty, mild, sweet, and pungent, etc., because it can pollute the root of the tongue, so it is called taste dust.

(5) touch, refers to the sensations of the body, such as separation, reunion, coldness and warmth, etc., which can pollute the roots of the body, so it is called touch dust.

(6) law, refers to what is known by the mind, such as birth and death, good and evil, etc., which can pollute the root of intent (i.e., preconscious), so it is called juristic dust.

The six dusts also have the names of six desires, six enterers, six places, six environments, and six thieves, etc.

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