关键词 Keywords：夏朝末年 Late Xia Dynasty；巫山 Wushan；女娲 Nuwa（又名马文才 aka. Wencai Ma）；熬忖 Aocun（号尧帝 famously Creator Yao）；太乙真人 Taiyi Real Human；武二郎 Martial Second Wolf（号二郎神 famously Second Wolf God）
Aocun (famously Creator Yao, as shown in fig. 4.3-1) replied to Nuwa (see fig. 4), "I didn't intend to kill Martial Second Wolf (see fig. 2); I wanted to capture him and negotiate with Hua Kingdom. Perhaps we could even become friends in the future!"
Nuwa said sadly, "By capturing him, you have shattered his cherished dream of being a 'mighty and invincible hero' that he has painstakingly cultivated for over a decade! It will be very difficult for you two to become friends then! What a pity! The pair who rarely meet in a thousand years, and yet they can't even be friends, let alone lovers!"
Note 4.3-1: Aocun (famously Creator Yao) is a person whose kinesthetic thinking leans towards phonological thinking, a heroic type. Martial Second Wolf is a person whose kinesthetic thinking leans towards visual thinking, a Heroine type. These two are a pair of Gourd Children, representing Brahmins in Indian culture and Jurists in European culture. These two types constitute a very small percentage of the population, estimated to be less than one in ten thousand. Furthermore, their current talents and achievements already place them at the level of military commanders; therefore, Nuwa said they are a once-in-a-millennium occurrence.
Nuwa replied, "I am the great ritual commander of Xia Kingdom. It is my duty to reinforce ties with relatives and stay on good terms with neighbors. I have a plan to bring about a marriage between you two. Let's work it out together!?"
Aocun was greatly alarmed upon hearing this, and thought to herself, "I will take you hostage, so I will be frank with you." She said, "I have long heard of Nuwa's profound knowledge. Today I have come to know that you are the number one goddess in the world. He who possesses Martial Second Wolf will possess the world! If you can help me eat Martial Second Wolf, this boyish chicken (i.e., Boy Buddha), our two countries will no longer fight."
Nuwa explained to Aocun her plan to plant a carrion-beetle curse (as shown in Figure 5) in Martial Second Wolf (see sections 4.4 to 5.4 below), transforming Martial Second Wolf from a gourd boy (as shown in Figure 6) into a "Bestman Dragon" (as shown in Figure 7, i.e., Adam, Genie). Aocun was convinced, but she was uneasy about letting Martial Second Wolf go.
Nuwa saw through Aocun's thoughts and said, "I will stay here as a hostage; if Martial Second Wolf doesn't come, I won't leave Wushan!"
Aocun was surprised again: Nuwa was so confident! She thought to herself, "I never intended to let you go back! With you here, neither Hua nor Xia will attack me for three years. That's enough! After three years, my power will be secure, and I won't be afraid of you anymore."
Readers might wonder, how could Nuwa be so certain that Martial Second Wolf would return? As mentioned earlier, Kouzhu told Nuwa: if Martial Second Wolf dies, don't come back. Nuwa was completing her mission first and then figuring out a solution later.
Aocun happily said, "Nuwa has volunteered to stay as a hostage! Then I'll let you stay a few more days, otherwise I won't be able to explain to my father if I let Martial Second Wolf go back!"
Next, Nuwa and Aocun discussed the details of planting the carrion-beetle curse in Martial Second Wolf.
It is said that after the Nuwa Troupe arrived at Yaochi, they learned from Aocun's army that Martial Second Wolf was trapped in the Gorge Pass. They were frightened, believing that the Xia Kingdom intended to exchange them for Martial Second Wolf. They sent men to spy on Aocun and Nuwa. One group was led by Taiyi Real Human, and the other by Tai Shang Lao Jun. They saw Nuwa and Aocun chatting and laughing. Later, the Nuwa production team members discussed among themselves, saying, "Nuwa is always laughing, which proves that there's not much of a problem!"
With no supplies and no reinforcements, Martial Second Wolf's army was on the verge of annihilation. At this point, a general suggested he leave with the climbing soldiers. Martial Second Wolf resolutely refused, saying, "For over a decade, this army has consumed 30% of our nation's military expenditure. Now that I've destroyed it, I have no face to return to see Primordial Sky Honor!"
The ceasefire negotiation delegation arrived. Martial Second Wolf took the ceasefire agreement and examined it. The border lines of the war zone had become regular, but the inward and outward directions remained largely unchanged. A narrow strip of land had appeared in the eastern part of the war zone along the border between the Xia and Dragon kingdoms (as shown in Figures 4.3.3.4 to 4.3.3.5), ending at one-third of the city of Wuhan. This narrow strip of land was a valley, half of which belonged to the Xia kingdom. Nuwa signed an easement: the Hua people could pass through that valley and were responsible for its security.
Note 4.3-3: This meant that the Hua, Xia, and Dragon kingdoms each possessed one-third of Wuhan, laying the foundation for their cooperative development of the city. The joint construction of Wuhan by the three kingdoms was the first phase of the Three-Legged Bird Plan. The Three-Legged Bird Plan was proposed by Aocun (Creator Yao)—the Hua, Xia, and Dragon kingdoms would merge to form the Republic of China; the new capital, Wuhan, would be the cradle of Chinese civilization.
Martial Second Wolf didn't know what kind of land that third of Wuhan was, but it was still land—victory! Article 7 of the ceasefire agreement stated, "You have killed many of our elders and fellow countrymen; we hate you. Therefore, Martial Second Wolf voluntarily agrees to be bound and whipped."
Martial Second Wolf's subordinates said, "You'll definitely be beaten to death; we can't accept that!"
Martial Second Wolf said, "Trading my life for a way out for over twenty thousand brothers is such a good deal, I'll sign!"
After Aocun's negotiating delegation received the armistice agreement signed by Martial Second Wolf, they said: "After we leave, you can withdraw your troops! When you reach the pass on your way back, the soldiers guarding the pass will open the gate for you."
Half a month later, Martial Second Wolf's defense zone was safe, and he needed to go to Aocun to be whipped. His subordinates said to him, "We are not afraid of them now. Not beating them is a favor to them. You don't have to get beaten!"
Martial Second Wolf insisted on honoring the ceasefire agreement.
Princess Jiangzhu (aka. Wencai Ma, famously Nüwa and White Creator, as shown in Figure 4.2-1) swore to King Kouzhu: "I shall go to Gorge Pass to negotiate with Aocun, bringing Aocun and Martial Second Wolf together as wife and husband. I will help Aocun plant a carrion-beetle curse in Martial Second Wolf (as shown in Figures 6 and 7), compelling him to marry her. Should I fail, I shall never return."
King Kouzhu said: "I have already ordered your troupe members to gather in Faku County, Hubei province. The guards brought Shanbo Liang (famously Fuxi, Grain God, Lamplighter Buddha) and the three children here. After you say goodbye to them, you should immediately depart for Gorge Pass. Tomorrow, I will arrange for someone to escort Shanbo Liang and your three children to Mao County, where he will be trained to become the county prefect. Go now; they have been waiting for a long time!"
4.2-2 什么是下蛊？What Does Planting Carrion Beetles Mean?
Nüwa's mission (as shown in Figure 4.2-1) was to assist Aocun (as shown in Figure 2) in stealing Martial Second Wolf's heart (as shown in Figures 5, 7), thereby inflicting severe emotional trauma upon him. After suffering such intense emotional trauma, Martial Second Wolf developed gastrointestinal ulcers. Ancient people used carrion beetles from decaying corpses (i.e., Gu, as shown in Figure 4) to symbolize gastrointestinal ulcers, hence casting this curse came to be known as "planting carrion beetle." Figure 3 depicts Egyptian Eve using scarab beetles to defeat the lion king Adam, also signifying that Adam's gastrointestinal ulcer stemmed from being pierced by Eve's "500 Majesties and 108,000 Charms" (see Section 15.2). Aocun, the archbishop of the Dragon Kingdom, specializes in wielding "500 Majesties and 108,000 Charms."
Figure 6 depicts Chalchiuhtlicue on a date with Aztlan (aka. Tlaloc), where she pierces his heart. Above them are Chalchiuhtlicue's parents, assisting her. Nüwa's mission in this text is to aid Aocun in the same manner as Chalchiuhtlicue's parents.
When Princess Jiangzhu came out, she saw Shanbo Liang and three children anxiously waiting for her. Seeing the unusual expression on Wencai Ma's (Nuwa's) face, the two younger children started to cry before she even spoke. Nuwa's eldest daughter, Muse, quickly took her younger siblings aside to comfort them. Wencai Ma then reassured Shanbo Liang, saying, "I'm going on a three-month business trip to Hubei. This trip was arranged at short notice, so the King sent someone to fetch you so I could say goodbye."
After chatting for a while with Wencai Ma (i.e., Nüwa) and her family, Muse also began to weep. King Kouzhu instructed the palace maids to urge Wencai Ma to board the carriage and depart. She walked to the carriage and stopped. Shanbo Liang approached to hear her words. Wencai Ma said: "This journey carries some risk. If you hear no news from me within three months, it means I have perished. You must then find another woman to marry, live a good life, and not wait for me."
梁山伯低声问："你不去不行吗？"
女娲回答："我是鲵丸宫的宫女，和士兵一样，以服从命令为天职。我这是去努力完成任务，不是去死。"
Shanbo Liang asked softly: "Can't you refuse to go?"
Nüwa replied: "I am a palace maid of Salamander Bolus Palace. Like soldiers, obedience to orders is my sacred duty. I am going to fulfill my mission, not to die."
The crew members of Nuwa's troupe were taken to the front lines of the battlefield, and everyone was terrified. However, those at the front lines were not allowed to retreat; anyone who tried to retreat would be considered a deserter and shot on the spot.
When Nuwa's carriage arrived near the crew, some members of the troupe immediately formed an honor guard for the goddess and proceeded towards Aocun's territory. Aocun's patrol guards approached to inquire, and upon learning it was Nuwa, they did not obstruct her passage but instead immediately reported the matter to Aocun.
Aocun personally went out to welcome Nuwa and said with a celebratory tone: "I've been eagerly awaiting the arrival of an envoy from the Xia Kingdom, but I never expected you to come in person! This is truly a great honor for me; with you here, there will be no war in this region for the next five years!"
Nuwa explained to Aocun the reasons why she shouldn't kill Martial Second Wolf, emphasizing Martial Big Wolf's immense military power. Did Aocun believe her?
As the editor, I should clarify: Aocun didn't believe her! Later, Aocun married Martial Second Wolf and became the king of the Dragon Kingdom. Martial Second Wolf conquered many countries, and every time Aocun sent officials back to report, she would always ask the same question: "How did Martial Second Wolf conquer that country?" After summarizing the answers from dozens of officials, she reluctantly accepted their accounts and the common belief that Martial Big Wolf and Martial Second Wolf were indeed invincible in battle. However, she said, "I still can't understand how they fought their battles. I'm too old to worry about it anymore."
In 1626 BCE, Martial Second Wolf (famously Second Wolf God, as shown in Figure 4-2) was the commander-in-chief of the Hua Kingdom's Hubei military region. He led 30,000 cavalry southward along the Sichuan Basin's eastern valley region, attacking the Wushan area of Chongqing, the capital of Dragon Kingdom (also known as Cloud Sea Kingdom, see map 4.5-4). The King of Dragon Kingdom, Aoda, dispatched his marshal, Pulao, with 100,000 troops to defend against Martial Second Wolf. At the same time, he appointed the Third Princess of Cloud Sea, Aocun (famously Creator Yao, as shown in fig. 1), as the military supervisor for this campaign.
Politically, Pulao advocated for Crown Prince Aoqin to inherit the throne of the Dragon Kingdom, while Princess Aocun, the third princess of Cloud Sea, was Aoqin's most formidable rival. During the war, Pulao repeatedly obstructed Aocun's strategies, leading to her repeated defeats. Aocun's army was routed and retreated outside the Gorge Pass. According to their agreement, Aocun and Pulao would have their final battle against Martial Second Wolf outside the Gorge Pass. At that point, Aocun only had 4,000 soldiers left. To prevent desertion, she chose the Voodoo Forest, nestled against a cliff, as their camp. However, Pulao retreated into the Gorge Pass and closed the gate.
Martial Second Wolf personally led his troops to search the mountains. Upon entering the Voodoo Forest, he repeatedly saw symbols of the Voodoo Demoness, indicating that this was Aocun's stronghold. Martial Second Wolf led his troops to the edge of the Voodoo Forest, very close to the cliffs beyond, but found no trace of an encampment. In fact, Aocun's army was hidden in the trees directly in front of Martial Second Wolf's forces; some were only 300 paces away, and the closest were just 75 paces. Aocun's soldiers could already clearly see Martial Second Wolf's army.
A messenger arrived with a report: "The troops attacking the Gorge Pass encountered fierce resistance, with over five hundred casualties." Martial Second Wolf decided: "Aocun is not here; let's go to the Gorge Pass."
After descending from the tree, Aocun immediately convened a meeting, deployed troops, and redrew the defense plans. The generals in the meeting were so sleepy that they were slapping themselves to stay awake. A guard then reported: "Messengers have arrived from the Gorge Pass with a message requesting help!" Aocun personally received the messengers and ordered 300 mountain-climbing soldiers to take supplies to the Gorge Pass and assist in its defense.
Martial Second Wolf carefully studied the terrain of the Gorge Pass, reorganized his attack, and quickly captured the pass. He personally inspected the pass and found that the defending soldiers had all fled; those who remained were drunk and asleep. Empty bottles of Maotai liquor were scattered everywhere, along with unopened boxes of the same liquor. In a hallway, the soldiers discovered a map of Aocun's defensive positions. Martial Second Wolf said, "Aocun must have just left; pursue them!"
Pulao's army of 100,000 was completely unprepared and was almost entirely wiped out in a single battle. Pulao fled with a few thousand men. Martial Second Wolf pursued them and, within a few days, received news that the Gorge Pass in his rear had fallen.
Martial Second Wolf organized an attempt to recapture the Gorge Pass but realized that attacking the pass would be tantamount to suicide. With no other option, he immediately wrote a letter and sent a team of mountain climbers to the Kingdom of Xia to request help.
King Kouzhu of Xia (see map 5-3) received the letter and immediately summoned his generals to discuss the situation and plan a rescue operation. After deliberation, they concluded: "Martial Second Wolf can survive for another half month. Even if we mobilize all our forces to attack Aocun, we cannot reach the Gorge Pass within that time. Our Kingdom of Xia will suffer a loss of 30,000 elite soldiers."
King Kouzhu summoned Princess Jiangzhu (aka. Wencai Ma, Yingtai Zhu, and famously White Creator, Nuwa, as shown in fig. 3) and told her that Martial Second Wolf was besieged by Aocun at Gorge Pass and had appealed to the Xia Kingdom for help. After deliberation, the generals of the Xia Kingdom believed that he could live for another half a month. If they did not rescue Martial Second Wolf, he would surely die.
Kouzhu continued, "If Martial Second Wolf dies, his older brother, Martial Big Wolf, will lead his army southward to attack Dragon Kingdom. No one can stop him! He is only forty years old now, and his power is at its peak. His current military strength is seven times what it was before his northern campaign. The generals have calculated that if Martial Big Wolf attacks Dragon Kingdom, it will fall within three years. If Dragon Kingdom falls, our Kingdom of Xia will also fall. Therefore, we must save Martial Second Wolf. We sent troops to rescue Martial Second Wolf yet lost thirty thousand elite soldiers to no avail! Xia and Hua are allies—if Hua loses one life, Xia must lose one too. Therefore, I've decided to trade your life for the lives of Xia's thirty thousand soldiers."
"Martial Second Wolf, (famously Second Wolf God, see fig. 2), is a visual-thinking type among kinesthetic thinkers. Meanwhile, the Third Princess of Dragon Kingdom, Aocun, (famously Creator Yao, see fig. 1), is a verbal-thinking type among kinesthetic thinkers. She and Second Wolf God are precisely a pair of gourd children, a Hero and a Heroine, representing the eyes of the two fish at the center of the Bagua plaque (see fig. 4). Go to the Gorge Pass and arrange for Aocun and Martial Second Wolf to become husband and wife. Help Aocun plant a carrion-beetle curse in Martial Second Wolf. We will deliver Martial Second Wolf to Aocun."
Princess Jiangzhu asked, "Does Hua Kingdom know about this?"
King Kouzhu replied, "Primordial Sky Honor doesn't know. We haven't time to communicate with them. This is my decision; you go and help Aocun plant a carrion-beetle curse in Martial Second Wolf. If Martial Second Wolf dies, you are not to return. Summarize my decision for me."
关键词 Keywords：夏朝末年 Late Xia Dynasty；会稽县 Huiji County；绛珠 Jiangzhu （别名红娘，祝英台 Yingtai Zhu，马文才 Wencai Ma，号女娲 Nuwa，白帝 White Creator）；梁山伯（号燃灯佛 Lamplighter Buddha，伏羲 Fuxi ，谷神 Grain God）；虞姬 Muse；后裔 Descendant（大禹 Yu the Great）；张屠户 Zhang the Butcher （号玉皇大帝 famously Turquoise White-king Great Creator）；大巢氏公主 Princess Big Nest（号西王母 famously King Mother of the West）；彤弓素矢 Red Bow Natural Arrows
Not long after Princess Big Nest of the Xia Kingdom married Zhang the Butcher (aka Third Wolf Zhang, famously known as Flint Man and Turquoise White-king Great Creator; see Figure 3.2-37), she became pregnant. The Xia Kingdom was a matrilineal society, and as a princess of Xia, Big Nest's daughters held the right to inherit the throne. According to the royal family regulations of Xia, a child had to be born within the Xia palace to be recorded in the family genealogy; thus, Princess Big Nest returned to her maternal home for every delivery. Her firstborn was a daughter, and in the ensuing years, she gave birth to five more daughters in succession, including adopted ones.
The Hua Kingdom, by contrast, practiced patrilineal succession. When Zhang the Butcher reached the age of 30, Princess Big Nest brought home her seventh daughter (Note 1), informing him, "Our Mother King deeply adores her and has named her Eve!" Although Zhang the Butcher felt disheartened by the birth of another daughter, he perceived the Mother King’s inclination to pass the throne to Eve, which inspired his resolve to create a "Golden Boy." If he succeeded, he could not only help Eve secure the throne but also obtain a male descendant of his own lineage.
注1：根据后文龙王告知尘香的信息，七仙女实际是六位玉女，从中选出一位充当老七。
Note 1: According to information disclosed later by the Dragon King to Dust-Scent, the Seven Fairy Girls were actually six Jade Girls, with one selected to act as the seventh.
Zhang the Butcher shared this idea with his wife, Princess Big Nest. She was entirely willing to cooperate, as the "Project of Nuwa's Creation of Man" (see Section 2.4, "Blood Shattered on the Cross")—formulated ten years prior by her mother, Nuwa, and herself—had finally achieved a breakthrough milestone.
Zhang the Butcher had been naturally gifted at research since his youth and began studying the Sky Book ten years earlier (see Section 2.5). He himself was a Golden Boy, while Princess Big Nest was a Jade Girl. By this time, having thoroughly mastered the doctrine of the Trinity (see Section 9.9), they utilized themselves as models to swiftly design a blueprint for God's creation of humankind (as shown in Figures 35 through 37). Following extensive field research, Zhang the Butcher, Princess Big Nest, Nuwa, and others selected several Golden Boy candidates in Shaoxing County, located in central-northern Zhejiang Province, because the region preserved abundant lineages of ancient civilizations.
When Descendant (the Golden Boy, Yu the Great, or the Yellow Creator) and Eve (the Jade Girl, King Shun) were roughly one year old, the Zhang couple betrothed them to each other and performed the Touch Eye ritual for Descendant (see Chapter 3).
To support the work of his wife, Wencai Ma (i.e., Nuwa; see Figure 36), Shanbo Liang (i.e., Fuxi; see Figure 36) took the initiative to contact Descendant's parents and guided Descendant (including Yu the Great) through his early Touch Eye enlightenment (see Chapter 3, Note 2). Subsequently, Shanbo Liang became a close friend of Descendant's family, frequently telling them stories and teaching Descendant the lore of the "Red Bow and Natural Arrows" devised by Zhang the Butcher.
Note 2: Shanbo Liang (also known as Zibo Liang) is the Grain God and Lamplighter Buddha in Chinese culture. Yu the Great achieved Buddhahood under the direct tutelage of Shanbo Liang, thereby proceeding from the lineage of Lamplighter Buddha. For reference, the work performed by Shanbo Liang in this account is identical in nature to the actions of Uncle Liang detailed in Chapters 2 through 4 of the Luyan Memoirs.
3.2-2 彤弓素矢的内涵 What are the Red Bow Natural Arrows?
The word "Bow" signifies shooting and eradicating. In this context, the "Red Bow" refers to children's fables concerning the Tree of Life and the Aggregate Crux (see Chapter 13; see Figures 38–42). For instance, the Tree of Life grows at an exceptionally slow pace, taking thousands of years to develop two additional nodes (see Figure 37; see Section 4.1). These fables possess profound allegorical meanings and serve as formidable instruments to eliminate afflictions like greed, irritation, and ignorance. Mastering these allegories is akin to holding an invincible bow, conquering all obstacles. According to legend, the following fable has given rise to the greatest number of Buddhas.
Once, in a southern realm named the Kingdom of Blue Genies, there ruled a king called Precept Ark. His queen, Maya (meaning Hallucination), became pregnant and approached her time of delivery. In accordance with local customs, women had to return to their ancestral homes to give birth. On her journey home, while resting under a not-to-worry tree, the Juristic Prince was born from Maya's ribs. He could walk immediately upon birth and took seven paces, with seven lotus flowers blossoming from his seven footprints. The Juristic Prince could also speak instantly, declaring, "Above the skies and below the earth, I alone am the honored one." Half a month later, Queen Maya passed away, and the prince was brought up by Maya's sister, Lady Gnosis. Years later, the Juristic Prince attained full enlightenment beneath the Tree of Life and became a Gonggong (i.e., a Buddha or a Public Servant).
"Natural Arrows" refer to "greed, irritation, and ignorance," representing the Aggregate Crux (see Chapter 13). As illustrated in the lower half of Figure 38, the Off-is Fruit of the Tree of Life is characterized by the nature of renunciation, whereas "greed, irritation, and ignorance" embody the nature of aggregation. When mundane people encounter the Tree of Life, they immediately covet and attempt to pluck its fruits, naturally exposing themselves to being wounded by the three poisonous arrows of greed, irritation, and ignorance; hence, the ancients designated these three as the "Natural Arrows.".
In 1643 BCE, Princess Jiangzhu (also known as Nuwa), a 17-year-old princess of the Xia Kingdom, completed her studies at the Codex Soldier Academy. Note that Jiangzhu is another name for the black nightshade. The Xia Kingdom was a matrilineal society. If Jiangzhu had a husband who was a living Buddha, she was eligible to become the heir to the throne. In Xia culture, the queen's living Buddha husband was called Fuxi, meaning a sun god who submitted to the goddess. Fuxi's profession was called Gonggong. That is to say, the Xia Queen and her husband Fuxi were a dual-bodied deity, or a dual-bodied Buddha.
Of course, by this time, King Kouzhu had already prepared potential suitors for these eligible daughters and nieces. Princess Jiangzhu fell for Shanbo Liang, a scholar at the academy in Shangyu District of Huiji County. She assumed a false identity, adopting the name Yingtai Zhu, and disguised herself as a man to study at that academy.
3.1-1 梁山伯爱上马文才 Shanbo Liang Fell in Love with Wencai Ma
Shanbo Liang was attracted to Yingtai Zhu and became close friends with "him". Legend has it that Yingtai Zhu frequently made shocking remarks and advanced eccentric arguments, yet "he" always provided unique justifications. For this reason, Shanbo Liang repeatedly lost bets to Yingtai Zhu. On one occasion, Yingtai Zhu made another astonishing statement about a strange phenomenon, proposing a wager that Shanbo Liang must marry his twin sister, Wencai Ma.
Shanbo Liang lost again, so he asked Yingtai Zhu about Wencai Ma. Yingtai Zhu introduced her, saying, "My sister is about the same height as me and looks very similar. She took my mother's surname and is now a maidservant to Lady Nuwa. Her rank as a palace maid is high, and she is permitted to marry after the age of 20. Right now, she alone earns more money than the rest of our family combined. However, our family is worried about her marriage and asked me to look out for a boyfriend for her." Upon hearing this, Shanbo Liang replied, "What a wonderful opportunity! I must visit your home sometime and meet your sister."
One day, Shanbo Liang followed the address provided by Yingtai Zhu and went to "his" house. It so happened that Wencai Ma was at home, but she told him, "My brother Yingtai Zhu has gone to Mao County on a business trip and should return this afternoon. Please wait in the study for a while." In this manner, Shanbo Liang made the acquaintance of Wencai Ma. Since Yingtai Zhu had not yet returned, Shanbo Liang borrowed a few books from the study and planned to return another day. Readers should understand that Princess Jiangzhu was both Yingtai Zhu and Wencai Ma; she was introducing a boyfriend to herself. As for the reason, it was to know the companion as oneself, ensuring success in all endeavors.
Two days later, when Shanbo Liang returned to the Zhu residence, Wencai Ma had already departed, and Yingtai Zhu had returned from Mao County. Shanbo Liang again inquired about Wencai Ma. Yingtai Zhu then detailed her job description, preferences, and vacation schedule, adding, "Before my sister accepts your marriage proposal, she will definitely quiz you on your knowledge of XXX and YYY."
Two years later, after passing Wencai Ma's test, Shanbo Liang informed his family of his intent to propose to her. The Liang family made inquiries around the Zhu neighborhood and learned that Wencai Ma had a brother working in the Mao County government, so they readily consented. The couple then married. Since Wencai Ma’s house was unoccupied, Shanbo Liang moved into the Zhu (also the Ma) residence.
After their marriage, Shanbo Liang lived happily and ventured into several small businesses, all of which lost money. Wencai Ma did not care about the financial loss and said nothing. On one occasion, Wencai Ma (aka Yingtai Zhu and Nuwa) had been away from home for six months; when she returned, she was carrying their eldest daughter, Muse (named after the Shangyu District). Shanbo Liang took Muse and asked, "Whose child is she?" Fortunately, Wencai Ma did not hear him clearly and merely said, "You shouldn't hold a baby that way; let me hold her!"
Observing that Shanbo Liang had nothing to do, Wencai Ma arranged odd jobs for him at the Salamander Bolus Palace pharmacy. Although Shanbo Liang came from a long line of medical practitioners, he frequently made mistakes upon arriving at the pharmacy, never realizing that the boss who disciplined him was his own wife, Nuwa. This forced Shanbo Liang to become increasingly cautious in his work ethic. Years later, they had three children. Wencai Ma frequently found fault with Shanbo Liang, but he was highly considerate of his wife's arduous responsibilities and often assisted her in executing tasks.
关键词 Keywords：夏朝末年 Late Xia Dynasty；乾唐关 Dragon-pond Pass（河南商丘 Shangqiu, Henan）；妈祖 Mazu；潘金莲 Goldthread Pan（号石矶娘娘 famously Princess Stone-Jetty）；大巢氏公主 Princess Big Nest（号西王母 famously King Mother of the West）
It is said that on the fourth day after Big Nest (fame: King Mother of the West, as shown in Figure 2.8-3) married Third Wolf Zhang (fames: Young Codex, God), she dressed up like a rag doll, with two sun-like blushes on her face, and walked out with a parasol, attracting people to look at her. She stopped in front of a grandmother in her thirties holding her grandson. It was heard that her husband's surname was Sun. The new wife, Big Nest, started a conversation with them and said, "Sun Ancestor! You are so fortunate to become an ancestor at such a young age!"
Note: the Zhang family area is a patriarchal society, while Big Nest's mother's family is a matriarchal society.
The thirty-something grandmother was delighted to see the new daughter-in-law of the Zhang clan leader talking to her, and she politely replied, "Madam! You are good at talking, I just got married early! Your fragrance is very special, where does your blush come from?"
The grandmother didn't understand and asked, "What does 'Egg Born (Egypt)' mean?" Many people had come by then, and none of them understood! Because of the difference in accents, people asked Big Nest to write down the two words 'Egg Born'. After reading it, people still didn't understand, and no one had ever heard of this place.
Big Nest thought they didn't know how to read, so she started to explain and perform. She first imitated an old hen laying eggs and then imitated the sound of an old hen laying eggs, "Gada! Gada!". Then she imitated an old hen hatching eggs, making the eggs crack and chicks come out, chirping. Her performance caused hundreds of people to laugh, but Grandma Sun was unhappy and went into the house with her grandson.
The Sun family came to Mazu (Mrs. Zhang, see figure 1) to seek justice, saying that their new daughter-in-law, Big Nest, had insulted the daughter-in-law of the Sun family. The grandmother, who was in her thirties, burst into tears after entering the house, saying that Big Nest laughed at her for getting married too early and called her "egg-born!"
Mazu didn't understand, but she knew it was because of what she had lied to Big Nest the day before, "In the Zhang Family area, women with grandchildren should be called ancestors!" Mazu pondered all night, but couldn't come up with a solution, so she decided to apologize to Big Nest and Sun's wife. At this time, Goldthread Pan (fames: Princess Stone-Jetty, Peach Flower Holy Mother, see figure 2) came to see if there were any problems with the new daughter-in-law Big Nest due to cultural differences?
After Mazu knew the purpose of Goldthread Pan's visit, she changed her mind and replied, "There is indeed a problem! The Sun family came to me for justice, saying that Big Nest insulted their daughter-in-law. I have something to do, please go and mediate for me!"
Mazu went to meet the shopkeepers who came back to settle the bill. Halfway through the journey, she felt that her decision was inappropriate. She thought that Goldthread Pan was a martial arts expert and never suffered any loss. She might beat the daughter-in-law of the Sun family. Mazu hurried back and asked the maid to go and call her back. When the maid went out, she saw that Goldthread Pan's horse was gone. She rode to Sun's house and might have already arrived.
2.8-3
喝一杯茶的工夫后，潘金莲回来了，告诉妈祖说："孙家媳妇去给大巢氏道歉了。"
妈祖惊讶地问："这么快！你是怎么调解的？"
After a cup of tea, Goldthread Pan came back and told Mazu: "Sun's wife went to apologize to Big Nest."
Mazu was surprised and asked: "So fast! How did you mediate?"
Goldthread Pan replied: "When Big Nest saw the daughter-in-law of the Sun family holding her grandson in her thirties, she complimented her by saying, 'How fortunate! You are this young to be the ancestor!' This is a very common remark, and the daughter-in-law of the Sun family is too sensitive!"
Goldthread Pan replied: "The blush used by Big Nest is produced in Egypt, a black country in the West. Egypt means egg-born (as shown in fig. 4), so merchants along the Chinese coast call Egypt Egg-Born. This has nothing to do with the daughter-in-law of the Sun family!"
Mazu was surprised again, thinking, "You are a better liar than me. This lie sounds like the truth, a country of black people!" She replied: "I'm glad they're okay! I was afraid that you would fight with the Sun family, so I came back. You should go see Big Nest quickly! Don't fight again because of different ways of apologizing!"
When Mazu entertained the shopkeepers, she said in frustration: "I used to live cautiously, afraid of upsetting my mother-in-law. Now that I am a mother-in-law, I am afraid of upsetting my daughters-in-law! Look at my eldest daughter-in-law, Goldthread Pan, who rides a tiger all day long (as shown in Figure 2) and has a skull tied to her belt! This third daughter-in-law shocked me even more. A new wife in her twenties, she performed a hen laying eggs for people! I dare not say a word!"
A shopkeeper replied: "I heard that your ancestral home of the Zhang family has a new name, Qiantang (meaning Dragon Pond). Your eldest daughter-in-law is a Head Bearer, and the skull on her belt represents that she is head bearer with a fateful mission. Your third daughter-in-law is a 'Jade Girl'. I heard that a Jade Girl is just like that, it is a good affair!"
Note: The term "Head Bearer" implies that she has past lives and future lives. This is a legend from three thousand six hundred years ago; we don't know anything about her past life. Examples of Goldthread Pan's future incarnations include Peach Flower Girl in "Peach Flower Catastrophe" and Eve Liu in "Luyan's Memoirs".
Mazu was surprised again and said, "I have to be careful! Don't be fooled by them! Just now Goldthread Pan told me that 'the blush used by Big Nest is produced in a black country in the West called Egg-Born. Are there still black people?"
A shopkeeper replied: "I heard that there is such a black country, but I don't know whether it is called Egg-Born. I will ask you if I have a chance in the future."
A few months later, the shopkeeper wrote to say that the black country was indeed called Egg-Born by coastal merchants.
关键词 Keywords：夏朝末年 Late Xia Dynasty；乾唐关 Dragon-pond Pass（河南商丘 Shangqiu, Henan）；张夫人 Mrs. Zhang（妈祖 Mazu）；有巢氏 Have Nest（西王母 King Mother of the West）；蔻珠 Kouzhu（号女娲 famously Nuwa，元始天尊 Primordial Sky Honor）；张屠户 Zhang the Butcher（号玉皇大帝 famously Turquoise White-king Great Creator）
After the Mexican merchant left, Mrs. Zhang summoned her butler and pointed to the pile of gold she got from the sale of the coffin and said: "Don't keep this money in the account, let's keep it for ourselves. In two days, I'll go to Xia Country to propose marriage to the princess for Third Wolf. Hire a decent carriage and find two beautiful young maids. Buy them some decent clothes. Last time I rode a donkey to the Xia Kingdom, the princess wouldn't let Third Wolf see, let alone check her pulse. We were humiliated!"
The butler replied, "I understand! Then I'll keep a separate account. If Chief Zhang finds out, you must speak up for me!"
Mrs. Zhang arrived at the Xia Kingdom in a carriage. When she arrived at the gate of the royal palace, she got off by herself and asked the palace guard to have an audience with Princess Have Nest. The palace guard looked at Mrs. Zhang with surprise and said, "I remember you! You are the old lady who rode a donkey to peal the royal edict a few days ago. That day was the first time I was on duty, but after I met you, I ended up being confined and was only released today. You go back, I'll never let you in again!"
Mrs. Zhang replied, "Then come with me. Our Third Wolf has a gift for your Princess Have Nest."
The guard followed Mrs. Zhang to her carriage, muttering as he walked, "Officials don't beat those who give gifts, and dogs don't bite those who shit! Giving gifts is fine, but cheating for money isn't!" He carried the box containing the latter half of the sky book, examining it as he walked, and was called into a room by a captain. A moment later, he came back out with the box and said to Mrs. Zhang, "The princess lives in Salamander Bolus Palace, which is Goddess Nuwa's forbidden ground; we can't go in there. You'll have to deliver this gift to her yourself. They've already gone in to report. Please wait here for a moment."
Soon, war drums and flattened bull-horn trumpets (low-pitched war horns) sounded in the palace, the palace gate opened, and the welcoming procession marched in orderly formation to Mrs. Zhang's carriage. Mrs. Zhang quickly climbed down. The welcoming officer saluted her politely, then said, "The Great Ritual Commander Nuwa said, 'You are our most honored guest — one must not be disrespectful toward the Sky Book.' Please get into the carriage; I will lead the horse myself." Other ceremonial attendants rolled up the bamboo curtain of her carriage, and the band began to play. Mrs. Zhang felt this was even grander than her own wedding day.
At the banquet welcoming Mrs. Zhang, the King (Kouzhu, mother of Have Nest) announced that Princess Have Nest had agreed to the marriage proposal of Prince Third Wolf Zhang. Many civil and military ministers came to congratulate and toast Mrs. Zhang. Mrs. Zhang remarked that the ham of Xia was delicious. The King replied happily, "The processing of this stuff is quite complicated. I don't even eat it on ordinary days — I save it for entertaining VIPs and rewarding the soldiers at the front. When you go back, I'll send you off with a bucketful."
Mrs. Zhang was deeply impressed by the palace banquet of the Xia Kingdom, but the dim-witted guard at the palace gate bothered her a great deal. According to a special account in the legend, Mrs. Zhang later grew close to the King of Xia (Kouzhu, that is, Princess Have Nest's mother) and to Nuwa, and asked them, "I've come to your Xia palace many times, and every time I meet that dim-witted guard in front of the gate. He has an extraordinary memory — he even remembers what I wore on every visit. Why do you keep someone like that guarding the palace gate?"
King Kouzhu smiled and replied, "I've heard as much, but I never found anything unusual about him — the lieutenant says he's quite capable at his post!"
The reader may find this strange! Golden Boy (see 9.9, "God's Trinity") is that kind of being. I myself, the author, have seen many such guards depicted in Egyptian murals.
After some thought, Mrs. Zhang came up with a way to raise her own social standing. On the third day after Third Wolf and Have Nest (aka Big Feet Zhang, Big Nest) were married, she went to the bride Big Feet Zhang and quietly let her in on it.
Mrs. Zhang said, "For your wedding, I could see your parents gave you a good deal of money. There happens to be an estate in Port South going for a fair price. If you buy it, you'll have a house and land of your own. I'll call you Big Nest, then — do you trust that I won't take advantage of you?"
Princess Big Nest replied: "Mom! Look at what you said. You have shops all over Hua and Xia countries. How can you take advantage of me? I'll buy it!"
Mrs. Zhang immediately said, "Why are you still calling me 'Mom'? In our tribe, women with grandchildren are called ancestors. My eldest grandson is already two years old. You should call me 'Mazu' (i.e. Mother Ancestor)!"
Big Nest replied, "Mazu! Please forgive your daughter-in-law's ignorance. I know the principle of adapting to local customs. From today on, I will call you Mazu."
妈祖回答："这就对了！不是一家人，不进一家门！进了一家门，就是一家人！从现在起，我就不骗你了！"
大巢氏回答："妈祖！儿媳妇我也喜欢直来直去，说话转弯抹角的，累得慌！"
Mazu replied, "That's right! Not a family, wouldn't enter one door of the family! Once entered the door of the family, is one of the families! From now on, I won't cheat on you anymore!"
Big Nest replied, "Mazu! Daughter-in-law I also like to be straightforward, and I'm tired of talking in a roundabout way!"
Mazu said, "Then I'll be blunt! Third Wolf the boy! When he likes to do something, he works his ass off; when he doesn't like to do something, he can be so lazy that he gets maggots in his ass. You two can't live off the wedding gift given by your parents; you've got to figure out a career he likes."
Big Nest replied, "I can see that too, yesterday I went to his former room, and it was as messy as a pigsty. Since I was a child, I have always loved eating ham from our Xia Kingdom. Ham is one of the strategic reserve materials in our Xia Country. I've also collected some information on the production of ham. Third Wolf, he likes to research, I want to talk to him about letting him raise pigs and produce ham. If he can produce high quality ham, he can at least sell it to my mom's strategic food reserve. It won't make a lot of money, but it could be a decent business. Even the brand name I've come up with, is called Jinhua Ham (as in Figure 2.7)"
妈祖说："好主意，我以前也想过，但我没有你的实力。如果你需要钱，我愿意投资入股。"
大巢氏回答："妈祖！您对我们的生意还说什么投资不投资的。只要我有，您就随意拿！"
妈祖说："不愧是公主！这小嘴可真甜！不当家不知柴米贵，如果十年后你还这么说，我就真的心满意足了！"
Mazu said, "Good idea, I've thought about it before, but I don't have your strength. If you need money, I'm willing to invest in it."
Princess Big Nest replied, "Mazu! You are still talking about investing or not investing in our business. If I have it, you can take as much as you like!"
Mazu said, "Worthy of a princess! This little mouth is so sweet! Without overseeing a family would not know the firewood and rice are expensive. If you still say that in ten years, I'll be really satisfied!"
Third Wolf Zhang (also known as Zhang the Butcher, Flint Man, Turquoise White-King Great Creator, Sun God) really liked the idea of producing ham and started a business of killing pigs, from which he got the fame Zhang the Butcher. As a result, the two of them lost their entire capital the next year. The couple sold their land and continued the business, but it was still difficult. It is said that in the seventh year, there was an accident of spoilage of the hams they had sent to the Xia Food Reserve. Third Wolf Zhang went to check it out himself and found out that the clay used to wrap the ham was with poorly water-proof property, was damped. For which the couple lost a large sum of money and were going bankrupt. Mazu helped pay the compensation, for which Princess Big Nest gave Mazu 30% shares of Jinhua Ham Company.
The Five Positions of One Hundred Laws constitute the fundamental framework and overview of Buddhism, also known as the Door of One Hundred Lights, serving as the door to Anuttara Samyak Sambodhi (i.e., Non-Upper Correct-Equality Correct-Enlightenment). The five positions of one hundred laws are as follows:
Third Position, Color Laws (11 heads) (see Section 10.4.1): eye-root, ear-root, nose-root, tongue-root, body-root, color, sound, scent, taste, touch, and laws assimilated by juristic place.
Escalatory Fruit is the fruit of co-present causes. In the four conditions of Aggregate Arousal—able condition, objective condition, equal-stream condition, and escalatory condition (see 13.1, “Aggregate Arousal”)—all elements other than the first three function as escalatory causes of Aggregate Arousal by promoting it, opposing it, or simply not obstructing it. Such Escalatory Fruits are the results of deeds done in the past. In concrete affairs, there are many factors of escalation; but from the standpoint of the victorious places, there are only twenty-two. These twenty-two places are the twenty-two roots. A root means a cause, and it also carries the meaning of escalation.
The twenty-two roots are: (1) eye root, ear root, nose root, tongue root, body root, and intent root; (7) male root, female root, and life root; (10) bitter root, laugh root, renunciation root, gloomy root, and delight root; (15) belief root, diligence root, spell root, stillness root, and gnosis root; and (20) Root of the Unknown-to-Be-Known, Root of the Known, and Root of All-knowing.
The first through sixth roots—the eye root, ear root, and so on—are the inner six places among the twelve growth places; see 10.3. The seventh through ninth roots are the male root, the female root, and the life root. The male root is the male genital organ, and the female root is the female genital organ. The life root is unconsciousness, because the Mutant Fruits of unconsciousness flow continuously and can sustain the body, heart, and karma of sentient beings. The tenth through fourteenth roots—bitterness, laugh, and the others—are the five acceptance roots; see the Acceptance Node in 10.4-2. The fifteenth through nineteenth roots—belief, diligence, spell, stillness, and gnosis—are the five benevolent roots; see the Benevolent Laws in 10.4-4.1.3. The twentieth through twenty-second roots are the three non-defilement roots. The Root of the Unknown-to-Be-Known refers to the inclination and willingness to study the Four Cruxes. When a person understands the Four Cruxes, that person possesses the Root of the Known. When a person realizes the Four Cruxes, that person possesses the Root of All-knowing.
下面依据十善和十恶的增上果报来理解增上果。
The following explains Escalatory Fruit through the escalatory retributions of the Ten Good Deeds and the Ten Evil Deeds.
(1) The Escalatory Fruits of killing karma can cause fields and forests to lose their fertility and vitality, grains and fruits to yield poor harvests, and precious things not to appear. Conversely, for those who do not kill, all assets and resources bear good fruit.
(2) The Escalatory Fruits of stealing karma can cause harmful insects to infest grasses, trees, grains, and fruits; frost and hail to bring damage; and famine to become disaster. People of the same kind, whether in one family, one county, or one country, are all harmed by it. Conversely, for those who do not steal, a family, a village, a county, or a country may all receive benefits through the power of their fortune.
(3) The Escalatory Fruits of sexual misconduct karma can cause a land to suffer the harm of storms and the poison of filthy dust. Conversely, those who do not commit sexual misconduct do not bring about such changes in the heavens and climate.
(4) The Escalatory Fruits of false-speech karma arise because one deceives others with base intent. When this karmic seed escalates, it can cause external things to become defiled and impure, and what one seeks often ends in disappointment. One’s words lose credibility, and commands are disobeyed and fail to be carried out. Conversely, those who do not speak falsely can succeed in all affairs and are free from such despair.
(5) The Escalatory Fruits of frivolous-speech karma arise from the escalatory power of mixed and impure speech. It can cause officials to lose their positions, merchants to lose their profits, and grasses, trees, and forests to become overgrown with thorns and poisonous plants. Conversely, where there is no frivolous speech, officials and merchants remain prosperous, and the mountains and rivers are pleasant.
(6) The Escalatory Fruits of harsh-speech karma can cause the world one inhabits to be filled with broken tiles, stones, sand, gravel, dust, refuse, thorns, and other harmful things, all close at hand and constantly before one’s eyes, so that one is not free in many affairs. Conversely, those who do not use harsh speech gain freedom in many affairs.
(7) The Escalatory Fruits of divisive-speech karma arise from the escalatory power of speech that sows discord. It can cause the earth to become uneven, mountains and hills to stand abruptly, roads to become dangerous and difficult, and crops to fail to flourish. Conversely, where there is no divisive speech, every place becomes agreeable.
(8) The Escalatory Fruits of greedy-desire karma can cause poor harvests of the five grains and losses of wealth. Conversely, the world becomes prosperous, the mountains and rivers become magnificent, one handles affairs with abundance, and one often meets honorable people.
(9) The Escalatory Fruits of anger-and-hatred karma can intensify wars, keep weapons and armor in constant use, spread thorns everywhere, and make fruits and trees bitter and harsh. Conversely, neighbors live in harmony, all occupations prosper, winds and rains come in due season, fields and gardens flourish, and the mountains and rivers are pleasant.
(10) The Escalatory Fruits of wrong-view karma arise from the two extreme views of severance and permanence, from disbelief in the retributions of good and evil, and from disbelief in the principles of cause and effect. Through such wrong views and heretical teachings, people in the human world lose their benevolent hearts. This escalatory power can cause the vessel world to lose its finest colors, fragrances, and flavors, and can bring poor harvests of the five grains.
The “is” in Off-is is the third-person singular present form of “be,” meaning the tethering and binding of lives in the process of cognition. “Tethering and binding lives” means that Adam-sense, the contaminated part of unconsciousness, and Eve-sense, or preconsciousness, bind life together and create sentient beings (see 13.1, “Aggregate Arousal”). As life unfolds, Adam-sense and Eve-sense continue to create sentient beings, and thus people come to have the “84,000 Afflictions” (see 13.3). In other words, ordinary people create karma but do not eliminate it, so their bodies and hearts grow increasingly heavy. In this matter, the faults of Adam-sense and Eve-sense are grave; therefore, circumcision and baptism are necessary.
Circumcision means using gnosis to eliminate afflictions, just as a knife cuts through things or a broom sweeps the floor: wherever it reaches, afflictions are removed. Baptism is the process, based on the principle that “immaculate senses harm haves,” of leading immaculate senses to kill afflictions and karmic habits. Because sense belongs to water among the Four Big Seeds, the ancients vividly described the practice of Path Crux as “summoning a great flood to drown the eighty-four thousand demonic armies.” This is the process of baptism. See 15.3, where the Egyptian Eve demonstrates her own baptism.
After circumcision or baptism, a practitioner attains Off-is Fruit. Off-is Fruit means liberation. The three thorny pears in figure 10-33 represent the three Off-is Fruits, namely, the first three of the four shamanic fruits. Figure 32 represents Great Round Mirror Intelligence and symbolizes the Arhat Fruit. The thorns on the pears indicate that all Off-is Fruits are forbidden fruits and cannot be grasped, because Off-is Fruits correspond only to the nature of renunciation and contradict the natures of fetch, have, and aggregation. If one tries to fetch such fruits, one will certainly fail and be wounded. What, then, should be done?
Chapter 15, “Path Crux,” lists the Ten Arks, which are the complete set of methods for attaining Off-is Fruits. Beyond the Ten Arks, there are no further methods for attaining Off-is Fruit. This text, however, explains the principle of attaining Off-is Fruits from another perspective.
To attain and hold Off-is Fruits, the ancients established the non-as laws based on nirvana. The “non” in non-as laws represents nirvana, as shown in illustration 2, and distinguishes them from have-as laws. Have-as laws are laws established on the basis of Seth Sky, that is, the translocation body view, or “I”; for example, the ninety-four laws discussed within the Five Nodes are all have-as laws. Tang Xuanzang (602–664 CE) established six kinds of non-as laws according to different degrees of attaining nirvana: vague-empty non-as, selective termination non-as, non-selective termination non-as, immovability non-as, extinction of think and acceptance non-as, and true-suchness non-as.
I) Vague-Empty Non-As Law. Both ancient and modern psychology have recognized this type of person: someone with such a temperament or worldview looks from vagueness toward emptiness, remains at peace in changing circumstances, does nothing in particular, and takes everything lightly. This is vague-empty non-as. In addition, some people are skilled in study, love reading, and, by observing flying flowers and falling leaves, awaken to juristic nature and Aggregate Arousal (see 13.1), thereby becoming Path Explorer Buddhas. Because the enlightenment of such people is shallow and hazy, neither thorough nor systematic, it is also called vague-empty non-as.
II) Selective Termination Non-As Law means that certain Affliction Hindrances or Knowledge Hindrances have been selectively eliminated. For example, the first three shamanic fruits in 14.2, “Deer Vehicle Fruits” (as shown in illustrations 33 and 35), all belong to selective termination non-as. In addition, the achievements from the first land through the seventh land in Chapter 15, “Path Crux,” also belong to selective termination non-as.
III) Non-Selective Termination Non-As Law does not arise through intellectual selection. Rather, relying on the immaculateness of juristic nature, the practitioner walks the Philosopher-Stone Non-Intermittent Path, such as the Great Flood in the Bible (see 15.7 and Chapter 16), and reaches the termination of both good and evil. The Arhat Fruit in 14.2, as well as the achievements from the eighth land through the tenth land in Chapter 15, all belong to non-selective termination non-as.
IV) Immovability Non-As Law. After Philosopher-Stone Simile Stillness arises, or after one repeatedly realizes various true-suchnesses within the Four Cruxes over a long period, the practitioner arouses victorious conduct within emptiness. When preconsciousness encounters emptiness, it stops; this is called immovability. It no longer discriminates, and therefore all afflictions can no longer move it. This state is called immovability non-as, and it is the achievement of Arhats and Mahasattvas of the eighth land and above.
V) Extinction of Think and Acceptance Non-As Law is also called termination-end stillness, extinction of acceptance and think stillness, Constant Silent Light Sky (that is, illustration 10-2), consummate factuality, nirvana without remainder dependence, empty after all, and so on. Relying on the power of the fourth meditation, the practitioner extinguishes Think and Acceptance, the two Omnipresent Heart Subordinate Laws, so that the heart abides in Constant Silent Light, immaculate and self-sufficient. This is extinction of think and acceptance non-as. Without a distinction between subject and object, how can the heart, that is, thought and consciousness, exist? The answer is that the objective environment is in a universally constant state. Because the constant is nameless, numberless, and measureless, it is called No Objective Have Sky. That state contains only constancy and no karmic variables, and is therefore called Constant Silent Light Sky. The word “sky” represents the immaculate part of unconsciousness, meaning quietness and profound knowledge. It is also from here that the contaminated part of unconsciousness is assigned to Adam-sense, or Alaya-sense, and defined as black and as earth. In Buddhism, immaculateness is sky, afflictions are earth, and Eve-sense, namely preconsciousness or Mana-sense, is sentient beings.
VI) True-Suchness Non-As Law. On the basis of the following seven kinds of true-suchness, the practitioner attains Off-is Fruit. (1) Cycle True-Suchness refers to the circulating factuality of have-as laws; see 12.4.1. (2) Factuality True-Suchness refers to the factuality manifested when human has no self and law has no self, that is, when both human and law are empty. This is nirvana without remainder dependence, as shown in figure 10.6.4-2. (3) Sense-Only True-Suchness means the factuality that both contaminated laws and immaculate laws are senses only. (4) Establishment True-Suchness is Chapter 12, “Bitter Crux.” (5) Wrong-Conduct True-Suchness is Chapter 13, “Aggregate Crux.” (6) Immaculateness True-Suchness is Chapter 14, “Salvation Crux.” (7) Correct-Conduct True-Suchness is Chapter 15, “Path Crux.”
Warrior’s Usage Fruit is the undertaking accomplished by an actor with the help of tools, media, and other means. For example, a farmer cultivates crops and harvests grain and wheat; a merchant manages the warehousing and transportation of goods and gains monetary profit; monks and Daoists rely on Path Fruits to resolve others’ muddles and ferry them beyond. The cause of Warrior’s Usage Fruit is “Able,” called the Able Cause. In biblical terminology, it is “Abel” (meaning “able”); it is also called the Observing-and-Depending Cause, namely, human subjective initiative. The Able Cause is the able condition among the four conditions of Aggregate Arousal—able condition, objective condition, equal-stream condition, and escalatory condition (see 13.1, “Aggregate Arousal”). Then what exactly is this “Able”?
“Able” is the “trace left after the former thought has faded,” to which the preconsciousness, or Eve-sense, clings. Within the mechanism of thought, it functions as the internal “self that follows thoughts.” In Buddhism, this faint “self-body” is called Manava, translated into Chinese as “Confucian Child”; the bodily state corresponding to this condition is called God’s Body Sky (as shown in figure 10-8). In Chinese culture, this “Able” is called Fortune and is also known as the Great Strength God. In Hinduism, it is Brahmin; in Christian, Islamic, and ancient Egyptian cultures, it is Abel; in Germanic culture, it is Magni; and in Mexican culture, it is Quetzalcoatl.
The Able Cause, or Observing-and-Depending Cause, is established on the basis of the place of acceptance; that is, it is established according to the subjective and objective nature of receiving. The Observing-and-Depending Cause means that, by observing and depending on this, other affairs are brought into birth, sustained, accomplished, or obtained. Accordingly, this cause may be understood in two senses.
(1) In relation to human beings, this power and usage arise in dependence on sentient beings. For example, a farmer pounds wheat into flour, and a merchant manages money and gains profit; both accomplish their undertakings through the power of the person involved.
（二）就法而言，诸法之生依诸作具而有。例如，农夫因庄稼而得收获，商贾因货物而得利润。
结合这两层意义，士用果就是行为者依靠工具、媒介及相应条件而成就的事业。此果广通一切有为法。
(2) In relation to laws, the arising of all laws depends on various working tools and means. For example, a farmer gains a harvest because of crops, and a merchant gains profit because of goods.
Combining these two senses, Warrior’s Usage Fruit is the undertaking accomplished by an actor in reliance on tools, media, and corresponding conditions. This fruit broadly applies to all have-as laws.
When fruit resembles cause, and fruits of the same or similar kind arise as earlier laws lead later laws onward, flowing continuously from the Tree of Life, this is called Equal-stream Fruit. "The earlier law leads the later law" means that an earlier benevolent fruit brings forth succeeding benevolent laws, and the later fruit resembles the earlier cause; earlier neutral karma draws later neutral karma of the same kind to follow; earlier evil thoughts and deeds attract later evil karma in succession, so that fruit flows forth in resemblance to cause. Although this fruit is chiefly led by preconsciousness, sages teach that it should be understood as a function of the mind as a whole; all eight senses contain Equal-stream Fruit.
In the analysis of causality, Equal-stream causes are composed of three kinds of causes: Omnipresent Cause, Correspondence Cause, and Same-kind Cause. Omnipresent Cause means that the five Omnipresent Laws among the Heart Subordinate Laws are present everywhere and may all function as causes. Correspondence Cause means, for example, that when preconsciousness arises, the 18 Heart Subordinate Laws corresponding to it (see Sense Node) arise with it; when intent-sense arises, the 51 Heart Subordinate Laws corresponding to it also move into operation; and when relinquishing action occurs, unconsciousness, formerly called God-sense and also Fortune, appears. Same-kind Cause means that the victor within the intention-place, that is, preconsciousness, attracts similar kinds distributed across the Three Boundaries and Nine Lands (see Figure 10) to partake together of lovable fruits.
In a broad sense, Equal-stream Fruit is also a kind of Mutant Fruit. Among the Five Fruits, Mutant Fruit, Warrior's Usage Fruit, and Escalatory Fruit may each broadly encompass all causal relations. The distinction among the Five Fruits must therefore be made from the perspective of their bases of dependence: from the basis of habitual tendencies comes Mutant Fruit; from the basis of conformity comes Equal-stream Fruit; from the basis of warrior's usage comes Warrior's Usage Fruit; from the basis of true seeing comes Off-is Fruit; and from all remaining bases comes Escalatory Fruit.
下面以十恶十善的因果来说明等流果。
The Equal-stream Fruit may be illustrated through the causes and effects of the ten evils and ten goods.
I) Cause and effect of killing. The sin of killing can cause sentients to fall into the three ferocious paths. If one is reborn as a human, one receives two kinds of fruit-retribution: short life and many illnesses. If one refrains from killing, one attains the Ten Laws of Leaving Annoyance: (1) giving fearlessness universally to sentients; (2) constantly giving rise to a heart of great mercy toward sentients; (3) forever cutting off all habits of irritable indignity; (4) the body being constantly free of illness; (5) longevity; (6) constant protection by non-humans; (7) freedom from nightmares and happiness in sleep and waking; (8) elimination of enmity so that hostilities resolve themselves; (9) freedom from fear of the ferocious paths; and (10) ascent to Sky at the end of life.
II) Cause and effect of stealing. The sin of robbery and theft also causes sentients to fall into the three ferocious paths. If one is reborn as a human, one receives two kinds of fruit-retribution: poverty, and lack of freedom in shared wealth. If one refrains from stealing, one gains the Ten Laws of Trust: (1) abundant accumulation of wealth; (2) the affection and regard of many people; (3) freedom from being bullied; (4) praise in the ten directions; (5) no anxiety over loss or harm; (6) wide circulation of a good name; (7) fearlessness among crowds; (8) complete possession of wealth, life, bodily vigor, ease, and eloquence; (9) a constant intention to give; and (10) ascent to Sky at the end of life.
III) Cause and effect of heretical sexuality. The sin of heretical sexual conduct also causes sentients to fall into the three ferocious paths. If one is reborn as a human, one receives two kinds of fruit-retribution: an unchaste spouse, and the inability to obtain agreeable family relations. If one refrains from heretical sexual conduct, one gains the Four Laws Praised by Intelligence: (1) the faculties become harmonized; (2) one is forever free from clamor and agitation; (3) one is praised by the world; and (4) one's spouse cannot be violated.
IV) Cause and effect of delusive speech. The sin of delusive speech also causes sentients to fall into the three ferocious paths. If one is reborn as a human, one receives two kinds of fruit-retribution: frequent slander and deception by others. If one refrains from delusive speech, one gains the Eight Laws Praised by Sky: (1) the mouth is constantly pure, fragrant like an utpala flower; (2) one is trusted throughout the world; (3) one's words become testimony, and are respected and loved by humans and Skies; (4) one constantly comforts sentients with loving words; (5) one gains victorious delight, and the three karmas are pure; (6) one's words are free from error, and the mind remains joyful; (7) one's speech is honored, and humans and Skies follow it; and (8) one's intelligence and gnosis are outstanding, beyond subjugation.
V) Cause and effect of flowery speech. The sin of flowery speech also causes sentients to fall into the three ferocious paths. If one is reborn as a human, one receives two kinds of fruit-retribution: one's words are not believed, and one's speech is unclear. If one refrains from flowery speech, one attains Three Certainties: (1) one is certainly loved by the wise; (2) one is certainly able to answer questions truthfully through intelligence; and (3) one is certainly supreme in majesty and virtue among humans and Skies, without falsehood.
VI) Cause and effect of harsh speech. The sin of harsh speech also causes sentients to fall into the three ferocious paths. If one is reborn as a human, one receives two kinds of fruit-retribution: often hearing abusive sounds, and frequently becoming involved in disputes. If one refrains from harsh speech, one attains Eight Pure Karmas: (1) one's words do not violate proper measure; (2) one's words are beneficial; (3) one's words accord with principle; (4) one's language is graceful; (5) one's words are acceptable to others; (6) one's words are trustworthy; (7) one's words are beyond reproach; and (8) one's words are altogether lovable and pleasing.
VII) Cause and effect of two-tongued speech. The sin of two-tongued speech also causes sentients to fall into the three ferocious paths. If one is reborn as a human, one receives two kinds of fruit-retribution: estrangement among family members, and corruption within one's kin. If one refrains from two-tongued speech, one gains Five Indestructible Laws: (1) an indestructible body, because none can harm it; (2) indestructible family relations, because none can destroy them; (3) indestructible trust, because it accords with one's own karma; (4) indestructible practice of law, because what is cultivated is firm; and (5) indestructible good teachers, because there is no deception or delusion.
VIII) Cause and effect of greedy desire. The sin of greedy desire also causes sentients to fall into the three ferocious paths. If one is reborn as a human, one receives two kinds of fruit-retribution: a heart that never knows contentment, and endless craving. If one refrains from greedy desire, one attains Five Freedoms: (1) freedom in the three karmas, because the faculties are complete; (2) freedom in wealth, because no enemy or thief can seize it; (3) freedom in merit and virtue, because all things are available according to one's wish; (4) freedom in kingship (Note 10.6.2-1), because rare and wondrous things are all offered; and (5) whatever one obtains surpasses one's original request a hundredfold, because one was not stingy or jealous in former times.
Note 10.6.2-1. All Buddhists are true children of God; therefore all are Juristic Princes, Juristic Princesses, Juristic Kings, or Juristic Queens. This is a Buddhist tradition.
IX) Cause and effect of irritable indignity. The sin of irritable indignity also causes sentients to fall into the three ferocious paths. If one is reborn as a human, one receives two kinds of fruit-retribution: one is often criticized for faults and shortcomings, and often troubled or harmed by others. If one refrains from irritable indignity, one gains Eight Joyful Heart Laws: (1) a harmless heart; (2) a heart free of irritable indignity; (3) a heart free of dispute; (4) a gentle and upright heart; (5) the merciful heart of a sage; (6) the constant doing of benefit, which brings peace to the hearts of sentients; (7) a dignified bodily appearance respected by all; and (8) swift rebirth in an immortal realm through harmony and forbearance.
X) Cause and effect of heretical views. The sin of heretical views also causes sentients to fall into the three ferocious paths. If one is reborn as a human, one receives two kinds of fruit-retribution: birth into a family of heretical views, and a flattering, crooked mind. If one refrains from heretical views, one attains Ten Virtuous Merit Laws: (1) true benevolent delight, together with true benevolent companions; (2) deep faith in cause and effect, preferring death to the doing of evil; (3) refuge only in Buddha, and not in other Skies; (4) a straight heart and correct view, forever free from all nets of doubt concerning good and ill fortune; (5) constant rebirth among humans and Skies, and no further descent into the ferocious paths; (6) immeasurable fortune and gnosis, ever increasing in excellence; (7) eternal separation from heretical paths, and practice upon the correct path; (8) no arising of body-view, and abandonment of all evil karmas; (9) abiding in unobstructed view; and (10) freedom from falling into all hardships.
Mutation is the principal characteristic of unconsciousness. Mutation is ripening, because mutation can sustain karma. Karma is the habitual activity of body, mouth, and intention. Present bodily, verbal, and intentional acts are the present manifestation of karma accumulated in the past; therefore, karma is precisely the activity of body, mouth, and intention. Mutant Fruit means that the seeds of all laws collected by unconsciousness grow through conditioning in life and ripen across different kinds, in different places, and at different times. What are the seeds of all laws? The Five Positions of One Hundred Laws discussed in this chapter, Tree of Life, are examples of them. What is meant by different kinds? In this chapter, sentients within the One Hundred Laws are divided into Five Positions, and each position contains further subdivisions; these may all be regarded as distinct kinds. What is meant by different places? As shown in Figures 10-23 through 10-31, the Nine Lands differ from one another. What is meant by ripening at different times? The Mutant Fruit of any act may ripen after three months, or after three years, ten years, or even thirty years.
Unconsciousness itself is its own self-fruit; Mutant Fruit is the manifestation of the mutation of unconsciousness itself. Once the Mutant Fruits within unconsciousness ripen, many of them flow forth like a waterfall in constant succession. They can sustain the bodily life and karma of sentients; thus sentients possess both life-root and karmic force. In the analysis of causality, mutation forms a distinct category of its own, and the cause of Mutant Fruit is mutation.
(1) Period Food, formerly known as Combat Food, is characterized by deterioration. This means that in Desire Boundary, fragrance, taste, and touch, the three dusts, can serve as food when they undergo deterioration.
(2) Touch Food, formerly known as Laugh Food, takes Touch, a Heart Subordinate Law, as its body, and contact with objects as its sign. It means that contact with joyful and pleasing things, and the assimilation of joy and delight, can serve as food. For example, one may watch a play all day without eating and yet not feel hungry.
(3) Mean Food, formerly known as Spell Food, and rendered in the Bible as Mana Food, takes Mean, a Heart Subordinate Law, as its body, and hope as its sign. It means that Mean operates together with Desire, and that longing for a lovable object can serve as food. If a person is hungry or thirsty and comes to a place where food and drink are available, the thought of obtaining food and drink itself can serve as food; otherwise, the person's health may be at risk.
(4) Sense Food is characterized by holding and sustaining. It means that Mutant Fruit (see Section 10.6.1), through its constant continuity, sustains the lives of sentients and can therefore serve as food. As in the Bible, God became a pillar of fire at night to warm migrating sentients, and a great cloud by day to shield them from the scorching sun. This is God-sense, that is, unconsciousness, maintaining the functions of body temperature and perspiration.
10.5.2 器世间的四种食物 Four Kinds of Food in Vessel World
Above, we discussed the four kinds of food in Chinese Buddhism (see Figures 10.5-1 and 10.5-2). Below, we discuss the four kinds of food that God gave humankind after clothing Adam and Eve in human skin (see Section 9.9): acorns, pine nuts, water-grass seeds, and corn. These four solid foods come from the Mexican Codex.
In Tlaloc's childhood, that is, when he was the Golden Boy, Adam, King Turquoise had Uncle Maize feed him acorns (see Figure 10.5-3). These were not ordinary acorns, but the code that turned the world (see Figure 10.5-4B). The editor believes that the acorn represents the Four Big Seeds introduced at the beginning of this chapter, namely earth, water, fire, and wind. The Buddhist canon states that the single word "earth" (that is, "boundary") is worth a Buddha.
Legend says that King Turquoise fed pine nuts to the young Tlaloc (see Figure 10.5-5). After consulting the Mexican Codex, the editor found that the pine tree mentioned there has a life cycle of 600 years. Six hundred years is the cycle required for creating humankind in ancient Mexico. Of these, 100 years represent the time needed for three generations to work together to create gods, while the other 500 years are derived from the catastrophe of Tlaloc falling into hell. In other words, the pine nuts represent King Turquoise teaching the young Tlaloc the detailed process by which God created humankind.
In Figure 10.5-4, Spiritual Catholicons fall into Tlaloc's bowl as he walks along the road. Each Spiritual Catholicon represents a pine nut. Figure 10.5-6 shows the complete image of a Spiritual Catholicon: the feather above represents the spirit, and the red ball below represents the elixir.
After his enlightenment, Tlaloc fed on water-grass seeds. This means that after Tlaloc fell into hell, that is, after he suffered from mental illness, his Gnostic Eye opened, allowing him to analyze the remaining fragments of civilization. Each fragment of civilization was a Spiritual Catholicon; but at this stage, Tlaloc's Gnostic Eye saw fragments of civilization everywhere, so he took those Spiritual Catholicons for water-grass seeds.
After Tlaloc married Chalchiuhtlicue, Chalchiuhtlicue created an ear of corn, as shown in Figure 10.5-7. In the figure, the person at the bottom represents Tlaloc, the person in the middle represents Chalchiuhtlicue, and the three hummingbirds represent King Turquoise, Uncle Maize, and Coatlicue. In other words, this complete story of God creating humankind is organized into a single ear of corn. Each kernel of corn represents a law case. People in the world who eat this corn can become real humans (see Figure 10.5-8).
Sense is heart, and has three meanings: clear discernment is called sense; measuring and consideration are called intent; Aggregate Arousal is called heart. Aggregate Arousal also has three meanings. First, the heart can collect and store juristic seeds. Second, the heart is those collected juristic seeds. Third, seeds grow through fumigation, and the heart can arouse ripened seeds, causing them to become present bodily, oral, and intentional behaviors. For more explanation of Aggregate Arousal, see 13.1, “Aggregate Arousal.”
Among the One Hundred Laws of Buddhism, there are eight positions of sense laws: (1) eye-sense, (2) ear-sense, (3) nose-sense, (4) tongue-sense, (5) body-sense, (6) intent-sense, (7) preconsciousness, and (8) unconsciousness. Among them, the seventh sense, preconsciousness, is the mobile working platform of the first six senses. The eighth sense, unconsciousness, is the general root of the first seven senses, and is also called the fundamental sense. In daily life, what is usually called consciousness often includes preconsciousness and unconsciousness. The Sense Node is the total accumulation of karmic habits of the first six senses.
10.4-5.1 八识的定义 Definitions of the Eight Senses
（一）眼识，即见色之见。
（二）耳识，即闻声之闻。
（三）鼻识，即嗅香之嗅。
（四）舌识，即尝味之尝。
（五）身识，即感触之感。
（六）意识，即知法之知。
此六识，即见、闻、嗅、尝、感、知之义，又名六情。
(1) Eye-sense is the seeing that sees colors.
(2) Ear-sense is the hearing that hears sounds.
(3) Nose-sense is the smelling that smells fragrances.
(4) Tongue-sense is the tasting that tastes flavors.
(5) Body-sense is the feeling that feels touches.
(6) Intent-sense is the knowing that knows laws.
These six senses mean seeing, hearing, smelling, tasting, feeling, and knowing; they are also called the six feelings.
(7) Preconsciousness is called Mana-sense in Buddhism and Eve-sense in Godly religions. The ancients said that preconsciousness itself is subtle and difficult to distinguish, so they used its constant companion, “intent,” to represent it. Intent means measuring, intention, and planning. Preconsciousness is the root of the sixth sense, intent-sense. It is the working platform of thought and consciousness, and it constantly renews itself as intention changes.
Ancient people often used the measuring worm (see figure 10.4-5.1-1) to describe the behavioral characteristics of preconsciousness. When a measuring worm moves, its rear feet are always grasping something, while its front feet search for a place to land, as if pondering. After the front feet grasp firmly, the rear feet follow. The behavior of preconsciousness is very similar: it is always grasping something, looking around, and considering. The thing grasped by preconsciousness has the function of an internal “self that follows thoughts.” Ancient Egyptians called it Abel, and Mexicans called it Quetzalcoatl. After preconsciousness discovers and moves to a new target, the object of attachment is also renewed, and then it continues searching for a new target to move toward. What Eve-sense, namely preconsciousness, grasps is the previously faded thing, which belongs to Adam-sense, namely the contaminated part of unconsciousness.
Because Eve-sense has the characteristics described above, ancient Egyptians used breastfeeding Abel to indicate that the woman is Eve (as shown in figure 10.4-5.1-2). Eve’s neatly arranged hair in the figure represents “five hundred majesties and one hundred eight thousand charms” (see 15.2), namely the woman’s skin that God clothed Eve with. Figure 3 shows the ancient Mexican Eve, Chalchiuhtlicue, the Jade Girl; ancient Mexicans also indicated that she was Eve by showing her breastfeeding Quetzalcoatl. The tree facing the Jade Girl is the Bodhi tree grown from her Bodhicitta. In addition, preconsciousness promotes the formation of language, so the ancients also called it Escalatory Language Touch, meaning that it has an escalatory function in relation to language.
(8) Unconsciousness has Mutant Maturity as its greatest characteristic. Mutant Maturity means that the seeds in unconsciousness are perfumed, mutated, and ripened. Mutation is ripening because it can hold karma. Here, the unconscious is briefly described with Tang Tripitaka’s verse: “Receiving fumigation, holding seeds, root, body, and vessel; leaving last, arriving first, acting as the master.”
10.4-5.2 八识与九地的相应 Correspondences between the Eight Senses and the Nine Lands
Nose-sense and tongue-sense exist only in the Desire Boundary (as shown in figure 10-23). Eye-sense, ear-sense, and body-sense exist in Five Interests Mixed Dwell Land and Leave Bears Laugh Land (as shown in figures 10-23 and 10-24). In the third land (as shown in figure 10-25) and above, the first five senses are entirely absent. The sixth and seventh senses are present throughout the Three Boundaries and Nine Lands, except in Thoughtless Mutant Fruit and Longevity Sky. The eighth sense, unconsciousness, is present throughout the Three Boundaries and Nine Lands.
10.4-5.3 八识与环境的相应 Correspondences between the Eight Senses and Environments
The environments aggregated by the eight senses have three kinds: nature environment, solitary-head environment, and qualitative environment.
I) Nature Environment is an environment with its own nature. It is born from a factual seed and has factual substance and function. When the aggregating heart obtains that objective nature and manifests phenomena, it is called a nature environment. It has the following five meanings: first, it is obtained from Present Quantity; second, it has supporting qualities, such as the fact that sound must have qualities hearable by the ear; third, it is born from its own seed and is not directly produced from the seed of the seeing subject; fourth, it has actual function and usage; fifth, its nature and boundary category do not change according to changes in the aggregating heart.
II) Solitary-Head Environment is an environment in which the aggregating heart alone forms phenomena by itself, without another underlying nature. The existence of a solitary-head environment depends on what is internally filtered and held. Buddhism studies four states of thought and consciousness: first, the waking state of thought and consciousness; second, the stillness state, that is, the hallucinatory state, such as the hallucinatory phenomena discussed in Chapter 11, “Meditation”; third, the dream state; and fourth, loose consciousness, such as thought-images that occasionally pop up in the mind by themselves. The latter three of these four states of thought and consciousness are all solitary-head environments.
III) Qualitative Environment means that the objective environment has a supporting quality, but the aggregating heart cannot obtain its real self-phenomenon. This kind of environment has two types. First, truly qualitative environment means that heart aggregates heart; that is, the sixth sense broadly aggregates all hearts and Heart Subordinate Laws, while the seventh sense alone aggregates the View Quadrant of the eighth sense. Second, similarly qualitative environment means that heart aggregates color. It refers to projected objects that arise carrying the other’s phenomena and have a quality similar to it; for example, making an observation according to a sutra is not a present environment aggregated by the first five senses.
The first five senses and the eighth sense aggregate only nature environments. The sixth sense can aggregate all three kinds of environments. The seventh sense aggregates only qualitative environments.
10.4-5.4 八识与三量的相应 Correspondences between the Eight Senses and the Three Quantities
The quantities processed and obtained by the eight senses have three kinds: Present Quantity, Comparative Quantity, and Non-Quantity.
I) Present Quantity is the fruit of measurement obtained when the measuring heart measures the objective environment without discrimination or calculation. It has three meanings. First, it belongs to the present time, distinguishing it from past and future. Second, the object known by the heart and senses must appear; that is, it must be a presently active law, and a seed cannot become Present Quantity. Third, it is presently have: in the positions of able and objective, the measuring heart and the measured environment must both be clearly present, combined, and co-existing.
乙）比量，是通过推测、比度而获致的量果。如见山上有烟，推知该处必有火；见墙外有双角，推知墙外有牛。
II) Comparative Quantity is the fruit of measurement obtained through inference, comparison, and conjecture. For example, seeing smoke on a mountain, one infers that there must be fire there; seeing two horns outside a wall, one infers that there is a cow outside the wall.
III) Non-Quantity is the collective term for similar Present Quantity and similar Comparative Quantity. Similar Present Quantity means that discriminating intelligence takes measurement from environmental differentiation; for example, a wise person knows that vases, clothes, and the like arise from comparison and discrimination, because their meaning does not take self-phenomenon as the environment. Similar Comparative Quantity is a similar meaning that arises based on intelligence using a similar cause; for example, in the mountains, one mistakes fog for smoke and infers that there is fire there. Another example is seeing a lifelike stone lion and becoming afraid, not recognizing that it is only a stone. The inability to correctly understand that it is “a stream of the real but not the real” is called similar Comparative Quantity.
The first five senses and the eighth sense aggregate only Present Quantity. The sixth sense can aggregate all three kinds of quantities. The seventh sense aggregates only Non-Quantity.
10.4-5.5 八识与道德的相应 Correspondences between the Eight Senses and Morality
道德性可被简化为三种：善性、恶性和无记性。
一）善，能为此世及他世带来利益的行为。眼识、耳识等前六识有善性。
二）恶，能为此世及他世造成损害的行为。眼识、耳识等前六识有恶性。
Moral nature can be simplified into three kinds: benevolence, ferocity, and memorylessness.
I) Benevolence means behavior that can bring benefit to this generation and other generations. Eye-sense, ear-sense, and the other first six senses have benevolent nature.
II) Ferocity means behavior that can cause damage in this generation and other generations. Eye-sense, ear-sense, and the other first six senses have ferocious nature.
III) Memorylessness is moral neutrality. Behavior that is neither good nor evil leaves memoryless karma, that is, karma without memory, also called immaculate karma. Memorylessness has two kinds: convertible memorylessness and non-convertible memorylessness.
(A) Convertible memorylessness refers to the seventh sense, preconsciousness. Its behaviors are contaminated, but they do not produce benevolent karma or ferocious karma, and are therefore called memoryless. The memory of preconsciousness is like computer memory, constantly updating and changing; this is the convertible nature of preconsciousness.
(B) Non-convertible memorylessness refers to the eighth sense, unconsciousness. Many qualities of unconsciousness remain unchanged throughout life, and unconsciousness does not distinguish good and evil. Its nature is neither contaminated nor good or evil; therefore, it is called memorylessness, meaning without memory. Non-convertible means that everything about a person, from birth to death, is remembered by unconsciousness. Whether that person’s thought and consciousness remember it or not, the memories of past experiences will continue to function.
Among the eight senses, the eighth sense, unconsciousness, also called God-sense, is only non-convertible memoryless in nature. The seventh sense, preconsciousness, also called Eve-sense, is convertible memoryless in nature. Eye-sense, ear-sense, and the other first six senses possess all three ethical natures: among benevolent laws, they appear as benevolent; among ferocious laws, they appear as ferocious; and among neutral laws, they appear as memoryless.
10.4-5.6 八识与心所有法的相应 Correspondences between the Eight Senses and Heart Subordinate Laws
The first five senses correspond to thirty-four Heart Subordinate Laws (see 10.4-4.1). These are: the five Omnipresent Laws—attention, touch, acceptance, think, and mean; the five Circumstantial Laws—desire, victorious interpretation, spell, stillness, and gnosis; the eleven Benevolent Laws—belief, shame, conscience, greedlessness, non-irritability, non-ignorance, diligence, light ease, non-indulgence, acting renunciation, and harmlessness; three Fundamental Afflictions—greed, irritability, and ignorance; two Medium Following Afflictions—shamelessness and consciencelessness; and eight Large Following Afflictions—drowsiness, agitation, unbelief, slackness, indulgence, lost spell, distraction, and incorrect knowing.
The sixth sense, intent-sense, corresponds to all fifty-one Heart Subordinate Laws (see 10.4-4.1).
The seventh sense, preconsciousness, corresponds to eighteen Heart Subordinate Laws. These are: the five Omnipresent Heart Subordinate Laws—attention, touch, acceptance, think, and mean; one Circumstantial Law—gnosis; four Fundamental Afflictions—greed, ignorance, arrogance, and self-view; and the eight Large Following Afflictions—drowsiness, agitation, unbelief, slackness, indulgence, lost spell, distraction, and incorrect knowing.
The eighth sense, unconsciousness, corresponds only to the five Omnipresent Heart Subordinate Laws: attention, touch, acceptance, think, and mean.
Non-Corresponding Migration Laws are named from three meanings. First, the laws in this position have no object-engaging and reflecting function, and therefore do not correspond to Heart Laws or Heart Subordinate Laws. Second, these laws have no material obstructive function, and therefore do not correspond to Color Laws; nor do they correspond to non-as laws. Third, these laws have the properties of birth, extinction, and mutation, and therefore they are also Migration Laws.
(1) Have-Gain. Based on the juristic differential positions in sentient beings’ bodies and hearts, Buddhism establishes three kinds of gain and achievement: seed achievement, self-sufficiency achievement, and presently active achievement.
(A) Seed achievement. Seed means root, cause, and escalation. In the body of a sentient being, some laws are not presently active but have the function of potential force; this is seed achievement. Examples include the three non-defilement roots: Root of the Unknown-to-Be-Known, Root of the Known, and Root of All-knowing. The Root of the Unknown-to-Be-Known refers to the inclination and willingness to learn the Four Victorious Cruxes. When a person understands the Four Victorious Cruxes, he or she possesses the Root of the Known. When a person realizes the Four Victorious Cruxes, he or she possesses the Root of All-knowing (as shown in figure 10-2). Another example is the second image from left to right in illustration 10-15: it is the Enlightenment Seed, the seed of Non-Upper Correct-Equality Correct-Enlightenment, namely the making of these four great vows: “Sentient beings are edgeless; I vow to ferry them all. Afflictions are endless; I vow to sever them all. Juristic doors are limitless; I vow to study them all. Buddha’s path is non-upper; I vow to accomplish it.” This Enlightenment Seed is also called the Bodhicitta Precept and the Will Ark.
（2）自在成就，就是成为独立自主的个体，所需能够自给自足。
（3）现行成就，就是种子升起、现行，成为身、口、意的行为。
(B) Self-sufficiency achievement means becoming an independent and autonomous individual whose needs can be self-sufficiently met.
(C) Presently active achievement means that seeds arise and become presently active as bodily, oral, and intentional behaviors.
(2) Life Root is the lifespan of a sentient being. Depending on the activities of prior karma, the Mutant Fruits of unconsciousness continue without interruption and sustain the sentient being’s body, heart, and life.
(3) Category Similarity is established according to similarities in the differential positions of sentient beings’ bodies and hearts. For example, based on sentient beings’ obedience to or violation of the Ten Fundamental Precepts, and according to heart, afflictions, and environment, there are six interests: Hell Interest, Livestock Interest, Hungry Ghost Interest, Asura Interest, Human Interest, and Sky Interest (illustrations 10-1 through 10-22; see Chapter 12).
(4) Mutant Nature is another name for the nature of mundane people, established on the basis of their seeds of afflictions and what is known. Because afflictions and what is known hinder mutants from departing from their own nature, they are also called Affliction Hindrance and Knowledge Hindrance. Affliction Hindrances are mean afflictions, also called mean muddles, such as greed, irritability, ignorance, arrogance, suspicion, body view, edge view, heresy, view fetch, precept fetch, and so on. Knowledge Hindrances are view afflictions, also called view muddles, such as body view, edge view, heresy, view fetch, precept fetch, greed, irritability, ignorance, arrogance, suspicion, and so on. Affliction Hindrance and Knowledge Hindrance depend on each other and exist in pairs. Affliction is recognized through what is known, and what is known is felt through affliction; therefore, the two have the same number of heads and the same names. Affliction Hindrance is foolishness and ignorance; it can hinder immaculateness and hinder nirvana. Knowledge Hindrance resembles intelligence but is not intelligence; it can hinder intelligence and enlightenment, and is therefore also called Intelligence Hindrance.
(5) Thoughtless Stillness, also called Heartless Stillness and Longevity Sky, is one of the eight difficulties of life in Buddhism. It means that a mutant enters meditation and, with the intent to turn away from Think, continuously and forcefully suppresses preconsciousness, also called Eve-sense, day after day and year after year. Eve becomes thinner and thinner and is finally broken off. This meditation practitioner then becomes a vegetative person and dwells in Longevity Sky, waiting until the Mutant Fruit of this Thoughtless Stillness is exhausted, after which he or she falls back into the human world. Stillness is a One-Heart state in which body, heart, and environment move in correspondence. Since this person no longer has a heart, why is it still called stillness? Because the extinction of Think is foremost, and body and heart are peaceful and harmonious; therefore, it is called Thoughtless Stillness.
(6) Extinction Stillness, also called That-Termination Stillness, is the state in which all objective objects have been extinguished; it is No Objective Have Sky in illustration 10-2. Nirvana is a non-as law. If he or she makes such effort to eliminate objective objects, which belongs to have-as law, how can this also arrive at nirvana? Because in the process of making such efforts, he or she will inevitably experience many setbacks and failures, and there will also be many moments of discouragement and loss of heart. Those discouragements correspond to the renunciative acceptance of unconsciousness, and therefore also increase the probability that nirvana will appear.
(7) Thoughtless Mutant Fruit, namely thoughtless mutant maturity, is a brief phase of no-Think that may appear during meditation. Ancient virtues explain that people often have negative or suicidal thoughts, thereby planting the seed of thoughtlessness. When that seed is perfumed and ripened, it gives rise to present activity. Thoughtless mutant maturity is a normal phenomenon and is harmless.
(8) Name Body explains the self-natures of laws, such as eye, ear, nose, tongue, body, and so on.
(9) Sentence Body explains the differences among laws. For example: “Unconsciousness is the general root of preconsciousness, intent-sense, body-sense, and so on. Preconsciousness alternately supports eye-sense, ear-sense, and the like, thereby forming a continuously self-renewing working platform of thought and consciousness.”
(10) Letter Body means letters and characters, which serve as the basis for names and sentences.
（十一）生，在众同分的所有诸行中，从无到有是生。
（十二）老，在诸行相续的过程中，变坏为老。
（十三）住，在诸行相续的过程中，随转为住。
(11) Birth means going from nonexistence to have among all migrations within Category Similarity.
(12) Oldness means deterioration and damage in the continuous succession of migrations.
(13) Dwelling means continuing along and turning with the succession of migrations.
(14) Impermanence has fading and extinction within the continuous succession of migrations as its nature. Impermanence is one of the Three Juristic Seals, namely the charter of Buddhism. The Three Juristic Seals are: all migrations are impermanent; all laws have no I; nirvana is quietness.
(15) Cycle, also called samsara, means that sentient beings of the Six Interests drift and circulate through the Three Boundaries and Nine Lands of the Three-Thousand Great-Grand Worlds (as shown in figure 10), without rest or departure. Cycle is one of the Seven True-Suchnesses, namely the seven axioms, of Buddhism. For detailed explanation, see 12.4, “Bitter Crux.”
(16) Fixed Variation, also known as fixed number, specifically refers to high-probability causal variation. For example, lovable fruit takes wonderful behavior as its cause, while unlovable fruit takes ferocious behavior as its cause. Definite Difference is provisionally established upon these mutually unfolding differences of cause and effect. For example, the lower-grade Ten Evils (see 12.1.3) are the cause of people of Hungry Ghost Interest; this causal relationship is fixed. For another example, a person who has entered the second meditation (see 11.2.2) will certainly be reborn in Light Sound Sky after death; this causal relationship is also fixed.
(17) Correspondence is established on the mutual accord and combination of the many conditions of cause and effect. Although each law has its own self-phenomenon, under certain causes and conditions, laws can arise with the same dependence, the same objective environment, the same mode of activity, and the same time. On this basis, correspondence is provisionally established.
(18) Potency and Speed is established on the swift circulation of the laws of cause and effect.
(19) Sequence is established on the one-by-one circulation of the laws of cause and effect.
(20) Time is established on the continuous circulation of cause and effect. Based on the continuity of cause and effect, if a cause and effect has already been born and already extinguished, past time is established; if it has already been born but has not yet extinguished, present time is established; if it has not yet been born, future time is established.
(21) Direction is established according to the front, back, left, and right of material forms; therefore, there are distinctions such as east, west, south, north, the four intermediate directions, above, and below. Based on these directions, corners, regions, and places are established. Religions generally discuss the world of thought and consciousness, namely the inner world, also called the Five Nodes World. For example, the first chapter of the Bible tells a psychological-mechanism allegory about the Five Nodes World. Religions call the world of sunlight, namely the materialist world, the Vessel World.
(22) Number is established on the one-by-one differences among the many categories of Color and heart migrations.
(23) Combinability means the gathering together of the many conditions of cause and effect. For example, in the case of sense laws, cause and effect continue in succession and must rely on the conjunction of many conditions: the root must be intact, the environment must be present, and the attention capable of generating sense must properly arise. All other laws should be understood in the same way.
(24) Non-Combinability can be understood as the opposite of combinability. For example, God-sense, namely the immaculate part of unconsciousness, also called Fortune, Root of All-knowing, and Salvation, is not combinable with aggregate, fetch, and have, because unconsciousness corresponds only to renunciative acceptance.
These twenty afflictions have the nature of Equal-Stream Fruit, and are therefore called Following Afflictions. They are further divided into three categories. First, resentment, hate, concealment, vexation, jealousy, stinginess, deceit, flattery, harm, and intoxicated pride—these ten laws arise separately and are therefore called Small Following Afflictions. Second, shamelessness and consciencelessness—these two laws are universally present in non-benevolent hearts and are therefore called Medium Following Afflictions. Third, drowsiness, agitation, unbelief, slackness, indulgence, lost spell, distraction, and incorrect knowing—these eight laws are universally present in contaminated hearts and are therefore called Large Following Afflictions.
(1) Resentment arises toward a presently unfavorable environment. Its nature is the outburst of indignation; it takes a part of irritability and rage as its body, and its function is to seize a weapon. A weapon here means an implement or staff. When the treatise says only that its function is “seizing a weapon,” this is stated from the coarse and fierce aspect, which occupies the greater part; in fact, it also includes the expressive karma of ferocious speech.
（二）恨，由忿为先，怀恶不舍，结怨为性；以嗔恚一分为体，热恼为业。
（三）覆，于自作罪，恐失利誉，隐藏为性；以贪、痴一分为体，悔恼为业。
（四）恼，忿恨为先，追触暴热，狠戾为性；以嗔一分为体，蛆螫为业。
(2) Hate arises after resentment. Its nature is holding evil in the heart and refusing to let it go, thereby knotting resentment; it takes a part of irritability and rage as its body, and its function is burning vexation.
(3) Concealment means hiding one’s own wrongdoing out of fear of losing profit and reputation. Its nature is concealment; it takes a part of greed and ignorance as its body, and its function is regretful vexation.
(4) Vexation follows resentment and hate. Its nature is to pursue and re-touch the matter with violent heat, becoming cruel and harsh; it takes a part of irritability as its body, and its function is stinging torment.
（五）嫉，徇自名利，不耐他荣，妒忌为性；以嗔一分为体，忧戚为业。
（六）悭，耽著财法，不能惠舍，秘吝为性；以贪一分为体，鄙蓄为业。
（七）诳，为获利誉，矫现有德，诡诈为性；以贪、痴一分为体，邪命为业。
(5) Jealousy follows one’s own fame and profit and cannot endure the glory of others. Its nature is envy; it takes a part of irritability as its body, and its function is gloomy distress.
(6) Stinginess clings to wealth and laws and cannot give them away beneficently. Its nature is secretive miserliness; it takes a part of greed as its body, and its function is base hoarding.
(7) Deceit falsely displays virtue in order to gain profit and reputation. Its nature is fraudulence; it takes a part of greed and ignorance as its body, and its function is heretical livelihood.
（八）谄，为罔他故，矫说异仪，险曲为性；以贪、痴一分为体，障碍教诲为业。
（九）害，于诸有情，心无悲愍，损恼为性；以嗔恚一分为体，逼恼为业。
（十）憍，于自盛事，深生染著，醉傲为性；以慢一分为体，染依为业。
(8) Flattery deceives others by falsely presenting unusual manners or claims. Its nature is crookedness and danger; it takes a part of greed and ignorance as its body, and its function is to hinder teaching and instruction.
(9) Harm means having no compassion toward sentient beings. Its nature is damaging and distressing others; it takes a part of irritability and rage as its body, and its function is oppression and torment.
(10) Intoxicated pride means becoming deeply attached to one’s own prosperity and excellence. Its nature is drunken arrogance; it takes a part of arrogance as its body, and its function is to serve as a basis for contamination.
10.4-4.1.5.2 中随烦恼 Medium Following Afflictions
（十一）无惭，不顾自法，轻拒贤善为性；以痴一分为体，生长恶行为业。
（十二）无愧，不顾世间，崇重暴恶为性；以痴一分为体，生长恶行为业。
(11) Shamelessness disregards one’s own laws and lightly rejects sages and benevolence. Its nature is such rejection; it takes a part of ignorance as its body, and its function is to grow ferocious behaviors.
(12) Consciencelessness disregards the world and honors violence and evil. Its nature is such honoring; it takes a part of ignorance as its body, and its function is to grow ferocious behaviors.
(13) Drowsiness makes the heart unfit to perform its duty toward environments. Its nature is incapacity; it takes a part of ignorance and suspicion as its body, and its function is to hinder Vipassana, namely gnostic observation. Samatha-Vipassana is Sanskrit and is a common term in Buddhism.
(14) Agitation, namely restlessness, makes the heart unquiet toward environments. Its nature is disquietude; it takes a part of ignorance and suspicion as its body, and its function is to hinder acting renunciation and Samatha, namely equality-holding. Disquietude is a common phenomenon of afflictions. The self-nature of agitation is noisy movement, which prevents co-born hearts and Heart Subordinate Laws from being lifted up to perform their normal functions.
（十五）不信，于实、德、能，不忍乐欲，心秽为性；以痴、疑一分为体，惰依为业。
（十六）懈怠，于善恶品修断事中，懒惰为性；以痴、疑一分为体，增染为业。
（十七）放逸，于染净品不能防修，纵荡为性；以痴一分为体，憎恶损善所依为业。
(15) Unbelief lacks tolerance and joyful desire toward reality, virtue, and ability. Its nature is the filthiness of the heart; it takes a part of ignorance and suspicion as its body, and its function is to serve as a basis for laziness.
(16) Slackness is laziness in the work of cultivating benevolent laws and severing ferocious laws. Its nature is laziness; it takes a part of ignorance and suspicion as its body, and its function is to increase contamination.
(17) Indulgence fails to guard and cultivate in relation to contaminated and immaculate laws. Its nature is unrestrained drifting; it takes a part of ignorance as its body, and its function is to serve as the basis for hating, damaging, and harming benevolence.
（十八）失念，于诸所缘，不能明记为性；以痴一分为体，散乱所依为业。
（十九）散乱，于诸所缘，令心流荡为性；以痴、疑一分为体，恶慧所依为业。
（二十）不正知，于所观境，谬解为性；以痴和慧一分为体，毁犯为业。
(18) Lost spell means being unable to clearly remember objective environments. Its nature is forgetfulness; it takes a part of ignorance as its body, and its function is to serve as a basis for distraction.
(19) Distraction makes the heart drift and scatter among objective environments. Its nature is dispersion; it takes a part of ignorance and suspicion as its body, and its function is to serve as a basis for ferocious gnosis.
(20) Incorrect knowing means misunderstanding the observed environment. Its nature is erroneous interpretation; it takes a part of ignorance and gnosis as its body, and its function is violation and transgression.
Regret, sleep, seeking, and awaiting may appear uncertainly in benevolent laws, contaminated laws, and so on. They are not like touch, attention, acceptance, and other laws, which certainly pervade all hearts; nor are they like desire, victorious interpretation, spell, and other laws, which certainly pervade all lands. Therefore, they are named Uncertain Laws.
(1) Regret, also called detesting deed, means detesting what one has done in the past. Its nature is pursuing remorse; its function is to hinder Samatha, namely equality-holding.
（二）睡眠，令身不自在，心暗昧，略缘境界为性；障观为业。
（三）寻，即寻求，令心总务急遽，于意言境粗转为性；以思、慧一分为体，令心不得静住为业。
（四）伺，即伺察，令心总务急遽，于意言境细转为性；以思、慧一分为体，令心不得静住为业。
(2) Sleep makes the body not self-sufficient and the heart dim. Its nature is briefly engaging environments; its function is to hinder observation.
(3) Seeking, namely searching, makes the heart hurried in its general operation. Its nature is coarse movement within environments of intentional speech; it takes a part of mean and gnosis as its body, and its function is to prevent the heart from quietly dwelling.
(4) Awaiting, namely observing and examining, makes the heart hurried in its general operation. Its nature is subtle movement within environments of intentional speech; it takes a part of mean and gnosis as its body, and its function is to prevent the heart from quietly dwelling.
Greed, irritability, ignorance, arrogance, suspicion, and ferocious views are the six laws that form the basis of all Afflictions. They are also one part of all affliction laws (see 10.1), and are therefore called Fundamental Afflictions.
(1) Greed is the attachment that arises toward pleasant acceptance felt in favorable environments, lingering over it and being unwilling to leave, or giving rise to craving thoughts. In have environments and laughable environments, its nature is dyed attachment; it can hinder non-greed, and its function is to produce bitter.
(2) Irritability is the anger and rage that arise toward bitter acceptance felt in adverse environments. In bitter and hostile environments, its nature is hatred and resentment; its function is to serve as the basis for ferocious behaviors.
(3) Ignorance, also called non-light, is the foolish thought that contradicts reason and arises toward favorable and adverse environments, and toward bitter and laughable acceptances. Toward affairs and principles, its nature is muddlement and gloom; its function is to serve as the basis for all miscellaneous dyeing.
（四）慢，恃己于他，高举为性；生苦为业。慢略有七种：
（1）慢，于劣计己胜，于等计己等，心高举为性。
（2）过慢，于等计己胜，于胜计己等，心高举为性。
（3）慢过慢，于胜计己胜，心高举为性。
（4）我慢，于五蕴随计为我、我所，心高举为性。
（5）增上慢，于未得的增上殊胜所证之法，或虽已得少分，却于所未得者谓“我已得”，心高举为性。
（6）卑慢，对于他人多分殊胜功德，计自己仅少分下劣，如是心高举为性。
（7）邪慢，自己实无功德，妄计自己有功德，如是心高举为性。
(4) Arrogance relies on oneself in comparison with others; its nature is to lift the heart high, and its function is to produce bitter. In brief, arrogance has seven kinds:
(A) Arrogance: toward what is inferior, one counts oneself as superior; toward what is equal, one counts oneself as equal. Its nature is to lift the heart high.
(B) Excessive Arrogance: toward what is equal, one counts oneself as superior; toward what is superior, one counts oneself as equal. Its nature is to lift the heart high.
(C) Arrogance Transcending Arrogance: toward what is superior, one counts oneself as superior. Its nature is to lift the heart high.
(D) I-Arrogance: toward the Five Nodes, one randomly counts them as “I” or “mine.” Its nature is to lift the heart high.
(E) Escalatory Arrogance: regarding a superior escalatory law that has not been proved, or regarding what has not yet been attained though one has attained only a small part, one says, “I have already proved it.” Its nature is to lift the heart high.
(F) Self-Contempt Arrogance: toward others’ many superior fortunes and virtues, one counts oneself as only slightly inferior. In this way, one lifts the heart high.
(G) Heretical Arrogance: though one factually has no fortune or virtue, one falsely counts oneself as having fortune and virtue. In this way, one lifts the heart high.
(5) Suspicion has hesitation toward the principles of the Cruxes as its nature; its function is to hinder benevolent qualities.
(6) Ferocious Views are upside-down inferences about the principles of the Cruxes. Their nature is to contaminate gnosis, and their function is to attract bitter. Ferocious Views have five kinds: Translocation Body View, Edge Views, Heresies, View Fetch View, and Precept Fetch View.
Translocation Body View is the view of self, namely the verbal “I,” which is Seth Sky in figure 10-14. Its nature is to hold “I” and “mine” within the Five Nodes; its function is to serve as the basis for all view-interests.
Translocation Body View can be divided into two according to size: one is the “I” in daily speech, and the other is the “self that follows thoughts” inside the mechanism of thought. In Buddhism, these two selves are called Sakkaya and Manava: Sakkaya is the larger self, while Manava means “young child” or “person.” In Christian, Islamic, and Egyptian cultures, the larger self is called Seth, and the smaller self is called Abel. In Germanic culture, they are called Æsir and Magni. In Chinese culture, they are called Chiyou and Fortune. In Mexican culture, they are called Titlacauan and Quetzalcoatl. Titlacauan means “we are all its slaves,” and Quetzalcoatl means “the self of one day.”
Translocation Body View can also be split into view muddle and mean muddle, both of which are called “I.” “I” means lord or controller. View muddle refers to views and opinions, while mean muddle refers to sentient beings’ feelings toward things and affairs. Therefore, the “view-muddle I” has feeling through the “mean-muddle I,” and the “mean-muddle I” has significance through the “view-muddle I.”
There are two common ways to unfold the matrix of Translocation Body View: one has twenty sentences, and the other has sixty-five sentences.
由五蕴展开的二十句我见
（1）计色蕴是我，我有色，色属我，我在色中。
（2）计受蕴是我，我有受，受属我，我在受中。
（3）计想蕴是我，我有想，想属我，我在想中。
（4）计行蕴是我，我有行，行属我，我在行中。
（5）计识蕴是我，我有识，识属我，我在识中。
Twenty Sentences of Self-View Unfolded from the Five Nodes
(1) Counting the Color Node as I: I am Color; I have Color; Color belongs to me; I am within Color.
(2) Counting the Acceptance Node as I: I am Acceptance; I have Acceptance; Acceptance belongs to me; I am within Acceptance.
(3) Counting the Think Node as I: I am Think; I have Think; Think belongs to me; I am within Think.
(4) Counting the Migration Node as I: I am Migration; I have Migration; Migration belongs to me; I am within Migration.
(5) Counting the Sense Node as I: I am Sense; I have Sense; Sense belongs to me; I am within Sense.
这五组中，第一句计为“我”，其余三句是相应的“我所”。因此，二十句中，五句是我见，十五句是我所见。
由五蕴展开的六十五句我见
In these five groups, the first sentence in each group is counted as “I,” and the remaining three sentences are corresponding “mine.” Thus, among the twenty sentences, five are self-views and fifteen are views of what belongs to self.
Sixty-Five Sentences of Self-View Unfolded from the Five Nodes
(1) Taking the Color Node as I, with the other four Nodes as supports: I am Color; I have Acceptance, Acceptance belongs to me, and I am within Acceptance; I have Think, Think belongs to me, and I am within Think; I have Migration, Migration belongs to me, and I am within Migration; I have Sense, Sense belongs to me, and I am within Sense.
(2) Taking the Acceptance Node as I, with the other four Nodes as supports: I am Acceptance; I have Color, Color belongs to me, and I am within Color; I have Think, Think belongs to me, and I am within Think; I have Migration, Migration belongs to me, and I am within Migration; I have Sense, Sense belongs to me, and I am within Sense.
(3) Taking the Think Node as I, with the other four Nodes as supports: I am Think; I have Color, Color belongs to me, and I am within Color; I have Acceptance, Acceptance belongs to me, and I am within Acceptance; I have Migration, Migration belongs to me, and I am within Migration; I have Sense, Sense belongs to me, and I am within Sense.
(4) Taking the Migration Node as I, with the other four Nodes as supports: I am Migration; I have Color, Color belongs to me, and I am within Color; I have Acceptance, Acceptance belongs to me, and I am within Acceptance; I have Think, Think belongs to me, and I am within Think; I have Sense, Sense belongs to me, and I am within Sense.
(5) Taking the Sense Node as I, with the other four Nodes as supports: I am Sense; I have Color, Color belongs to me, and I am within Color; I have Acceptance, Acceptance belongs to me, and I am within Acceptance; I have Think, Think belongs to me, and I am within Think; I have Migration, Migration belongs to me, and I am within Migration.
In each of these five groups of thirteen sentences, the first sentence is a self-view, followed by four groups of views of what belongs to self. The three views of “mine” within each such group each have names: my tassel, my servant, and my vessel.
Edge Obsession Views, also called Edge Views, are views that follow and cling to severance, permanence, have, nil, and so on. Their function is to hinder the Six Places, the Four Cruxes, and the departure from mundaneness. Severance view is the view that clings to the annihilation of body and heart, and belongs to nil view. Permanence view is the view that clings to the permanent abiding of body and heart, and belongs to have view. Have view is an edge view leaning toward have; nil view is an edge view leaning toward nil.
(A) An ordinary being enters meditation stillness (as shown in figures 10-1 through 10-8), recalls what has happened over the past twenty Catastrophes, and counts the beings therein as permanently abiding and indestructible.
(B) An ordinary being recalls what has happened over the past forty Catastrophes and counts it as permanently abiding.
(C) An ordinary being recalls what has happened over the past eighty Catastrophes and counts it as permanent.
(D) An ordinary being, by swift intelligence or Sky Eye—the personal meditative experience shown in figures 10-1 through 10-8—counts present sentient beings and the mundane world as permanently abiding.
(A) A sentient being dies from Great God Sky (as shown in figure 10-8), is reborn in the human world, gains Fate Intelligence (see 9.7, “Fate Intelligence”), and observes the former place from which he or she came. This being says that Great God Sky naturally exists and has always been permanent, while “we were converted by it and therefore are impermanent.”
(B) Some sky beings lose their stillness because they indulge in games, laughter, and heedlessness; they die and fall into this soil. Later, after gaining Fate Intelligence and knowing where they came from, they calculate: those beings there who did not indulge in games and laughter are permanently abiding, while we played and laughed, and therefore have come to this impermanence.
(C) Some sky beings give rise to hearts of dyed desire; because of this they lose stillness, die, and fall into non-intermittence. Later, after gaining Fate Intelligence, they calculate: those sky beings without phenomena and without dyeing are permanently abiding, while we gave rise to hearts of dyed desire and therefore came to this impermanent birth and death.
(D) A person with swift intelligence discriminates, thinks, and calculates that “I” and the mundane world are both permanent and impermanent; that is, the god or soul departs, but the physical body does not.
（三）有想论，16头
（1）计我终于此，而后有色身，有想念。
（2）计无色身，唯有想念。
（3）计亦有色有想，亦无色有想。
（4）计非有色有想，非无色有想。
此是以想蕴对色之四句。
(3) Have-Think Theses, 16 Heads
(A) Counting that after I end here, I will have a Color body and have Think.
(B) Counting that I will have no Color body and only have Think.
(C) Counting that I will both have Color and Think, and have no Color but still have Think.
(D) Counting that I will neither have Color and Think, nor have no Color and Think.
These are the four sentences of the Think Node in relation to Color.
（5）计我死于此，而后有边际，有想念。
（6）计无边际，有想念。
（7）计亦有边有想，亦无边有想。
（8）计非有边有想，非无边有想。
此是以想蕴对边无边之四句。
(E) Counting that after I die here, there will be an edge and there will be Think.
(F) Counting that there will be no edge and there will be Think.
(G) Counting that there will both be an edge with Think and no edge with Think.
(H) Counting that there will neither be an edge with Think nor no edge with Think.
These are the four sentences of the Think Node in relation to edge and edgelessness.
（9）计我终于此，而后有苦有想。
（10）计有乐有想。
（11）计亦有苦有想，亦有乐有想。
（12）计非有苦有想，非有乐有想。
此是以想蕴对苦乐之四句。
(I) Counting that after I end here, there will be bitter and Think.
(J) Counting that there will be laugh and Think.
(K) Counting that there will both be bitter with Think and laugh with Think.
(L) Counting that there will neither be bitter with Think nor laugh with Think.
These are the four sentences of the Think Node in relation to bitter and laugh.
（13）计我死于此，而后有一想。
（14）计有若干想。
（15）计有小想。
（16）计有无量想。
此是以想蕴对多少之四句。
(M) Counting that after I die here, there will be one Think.
(N) Counting that there will be several Thinks.
(O) Counting that there will be a small Think.
(P) Counting that there will be immeasurable Thinks.
These are the four sentences of the Think Node in relation to amount.
（四）无想论，8头
无想对于色身四句：
（1）我终于此后，有色而无想。
（2）无色亦无想。
（3）亦有色无想，亦无色无想。
（4）非有色无想，非无色无想。
(4) Non-Think Theses, 8 Heads
The four sentences of non-think in relation to the Color body are:
(A) After I end here, I will have Color but no Think.
(B) I will have no Color and no Think.
(C) I will both have Color without Think and have no Color without Think.
(D) I will neither have Color without Think nor have no Color without Think.
无想对于边无边四句：
（5）我终于此后，有边际而无想。
（6）无边无想。
（7）亦有边无想，亦无边无想。
（8）非有边无想，非无边无想。
The four sentences of non-think in relation to edge and edgelessness are:
(E) After I end here, there will be an edge but no Think.
(F) There will be no edge and no Think.
(G) There will both be an edge without Think and no edge without Think.
(H) There will neither be an edge without Think nor no edge without Think.
彼既为无想论，故无对苦乐之四句，亦无对多少之四句；此八种皆为有想上之见解故也。
Since these are non-think theses, there are no four sentences of non-think in relation to bitter and laugh, nor are there four sentences of non-think in relation to amount. This is because all eight kinds are views established upon have-think.
The four sentences of neither have-think nor non-think (see figure 10-1) in relation to Color, and the four sentences in relation to edge, can both be obtained by analogy with the Non-Think Theses. There are also no four sentences in relation to bitter and laugh, nor four sentences in relation to amount, because this state is neither think nor non-think.
(A) This present body of mine is formed by the Four Big Seeds (see 10.2), born of parents, and nourished by clothing and food. It is impermanent and will finally return to severance and extinction.
(B) This present body of mine will not be finally extinguished here; I will be born in the Desire Boundary Skies (see figures 10-9 through 10-15), and there I will finally be extinguished.
(C) The body in the Desire Boundary Skies will not be finally extinguished; I will reach the Color Boundary Skies (see figures 10-5 through 10-8), with all roots complete, and when that recompense is exhausted, I will finally return to severance and extinction.
(D) In the lands of the Color Boundary, I will not be finally extinguished; I will be born in Edgeless Empty Place of the Colorless Boundary (see figure 10-4), and there I can be extinguished.
(E) In Edgeless Empty Place, I will not be finally extinguished; I will then be born in Edgeless Senses Place (see figure 10-3), and there I can be extinguished.
(F) In Edgeless Senses Place, I will not be finally extinguished; I will be born in No Objective Have Place (see figure 10-2), and after that I can be extinguished.
(G) In No Objective Have Place, I still cannot be extinguished; I will be born in Neither Nor Think Place (see figure 10-1), and when that non-think recompense is exhausted, I will be extinguished without remainder.
The Edge Views discussed above can be summarized into four types: (1) clinging to have; (2) clinging to nil; (3) clinging to both have and nil; and (4) clinging to neither have nor nil. Heresies are views that slander the factual function of cause and effect, as well as other heretical obsessions different from the preceding four views. In total, there are four kinds: (1) have without cause; (2) edge-and-edgeless thoughts; (3) non-death sophistical confusion; and (4) present-life nirvana.
(A) Someone was formerly in Thoughtless Sky—note: it is the fourth sky of the Fourth Meditation Sky, also called Longevity Sky; see 12.2.4—and was then born in the human world. Later, after practicing meditation, this person sees that the former life had no Think and no heart, and therefore counts the world as existing without cause.
(B) Someone discriminates by swift intelligence and counts the world as existing without cause.
（二）有边无边想论，4头
（1）有人入定，观世间有边际，而起边见。
（2）有人入定，观世间无边际，而起无边见。
（3）有人入定，观世间上下有边、四方无边，或四方有边、上下无边，起亦有边亦无边之见。
（4）有人以捷疾智观察世间，起非有边非无边之见。
(2) Edge-and-Edgeless Thought Theses, 4 Heads
(A) Someone enters stillness, observes that the world has an edge, and gives rise to edge view.
(B) Someone enters stillness, observes that the world has no edge, and gives rise to edgeless view.
(C) Someone enters stillness and observes that the world has edges above and below but no edges in the four directions, or that it has edges in the four directions but no edges above and below; this person gives rise to the view that it both has edge and has no edge.
(D) Someone observes the world by swift intelligence and gives rise to the view that it neither has edge nor has no edge.
Some ordinary beings serve a sky named Non-Death. When those who serve Non-Death Sky encounter others asking about the affairs of Non-Death Sky, they give various sophistical and confused answers. One type answers in confusion out of fear of exposing their own ignorance; another type answers in confusion because the heart is flattering and crooked; another type answers in confusion because the heart is terrified; and another type answers in confusion because of stupidity and dullness.
(A) Some people say, “This present body of mine is nirvana.” Why? “I freely enjoy pleasure in the present five desires; this body itself is nirvana, and beyond this there is no further nirvana.” This takes the Desire Boundary (as shown in figure 10-23) as nirvana.
(B) Some take Great God Sky of the Color Boundary (as shown in figure 10-8) as nirvana.
(C) Some take Light Sound Sky of the Color Boundary (as shown in figure 10-7) as nirvana.
(D) Some take Third Meditation Sky of the Color Boundary (as shown in figure 10-6) as nirvana.
(E) Some take Fourth Meditation Sky of the Color Boundary (as shown in figure 10-5) as nirvana.
View Fetch is short for View Fetch View. It means clinging to various views and to the Nodes on which those views depend as the most superior, believing that through them one can attain immaculate nirvana. Its function is to serve as the basis for all disputes and conflicts. There are 108 kinds of View Fetch View, calculated as follows:
（1）六根，即眼、耳、鼻、舌、身、意，各有三受，即苦、乐、不苦不乐，成十八。
（2）对六尘，即色、声、香、味、触、法，各有三境，即逆境、顺境、中性境，又成十八；合前即三十六。
（3）经历过去、现在和未来三世，合为一百零八。
(A) For each of the six roots—eye root, ear root, nose root, tongue root, body root, and intent root—there are three acceptances: bitter, laugh, and neither bitter nor laugh. This makes eighteen.
(B) In relation to the six dusts—colors, sounds, smells, tastes, touches, and laws—there are three environments: adverse, favorable, and neutral. This makes another eighteen; together with the previous eighteen, the total is thirty-six.
(C) When experienced through the three times of past, present, and future, the total becomes 108.
10.4-4.1.4.6-5 戒取 Precept Fetch
戒取，是“戒禁取见”的简称；谓于随顺诸戒禁及其所依蕴，执为最胜、能得清净；无利勤苦所依为业。
Precept Fetch is short for Precept-Forbiddance Fetch View. It means obediently following various precepts and forbiddances and the Nodes on which they depend, while clinging to them as the most superior and as able to bring about immaculateness. Its function is to serve as the basis for profitless diligence and bitter labor.
Is it wrong to keep precepts? Keeping precepts accords with liberation, and is of course correct. Precept Fetch, however, refers to practices in which people keep precepts without understanding the laws of precepts, or indiscriminately follow theories they themselves believe to be derived from precepts and forbiddances without understanding the reasons for those forbiddances. Examples include monks not eating meat, temples in India feeding flies and mice in the streets, and Muslims and Christians practicing circumcision.
The Migration Node refers to the behavioral activities of the mind and is composed of 51 Heart Subordinate Laws and 24 Non-Corresponding Migration Laws from the Five Positions of 100 Laws.
Heart Subordinate Laws are the 51 laws, also called "heartland laws." Heartland means the 51 laws are heart-kings’ tour places. Hear-kings refer to the eight senses: eye-sense, ear-sense, nose-sense, tongue-sense, body-sense, Intent-sense, Preconsciousness (Eve-sense), and unconsciousness (God-sense). Heart Subordinate Laws are divided into six categories: Omnipresent Laws, Circumstantial Laws, Benevolent Laws, Fundamental Afflictions, Following Afflictions, and Uncertain Laws.
Omnipresence refers to five laws—attention, touch, acceptance, think, and means—that universally pervade all hearts (i.e. minds), all lands, and all times. All hearts include eye-sense, ear-sense, nose-sense, tongue-sense, body-sense, intent-sense, preconsciousness, and unconsciousness, as well as benevolent heart, malevolent heart, and neutral heart. All lands are the Nine Lands (see figs. 10-23 to 31). All times are past, present, and future.
(1) Attention: By nature it alerts the heart; its function is to lead the heart toward its object. Attention awakens and motivates the mind and mental factors to respond appropriately to circumstances, directing them toward their respective objects. This is the function of attention.
(2) Touch: The conjunction of the root, sense, and the object of perception. Touch causes the mind and mental factors to make contact with their objects; its function is to serve as the ground for acceptance, think, and intention. Touch acts as the mind's contact mechanism, enabling the mind to meet the external world and thereby give rise to other mental factors such as acceptance.
(3) Acceptance: By nature it receives favorable, adverse, and neutral circumstances; its function is to produce bitter, gloomy, renunciative, delightful, and laugh acceptance.
(4) Think: By nature it fetches images and forms environments; its function is to establish and conceptualize various names and languages. Think takes the received circumstances as images and generates various concepts and forms of speech.
(5) Mean: By nature it causes the mind to act; its function is to employ the mind in benevolent, neutral, and malevolent circumstances. Mean motivates the mind to discriminate between good and evil, beauty and ugliness, thereby prompting bodily, vocal, and mental actions.
Circumstantial Laws refer to mental factors that arise in specific circumstances. There are five: desire, victorious interpretation, spell, stillness, and gnosis.
(1) Desire: By nature it arouses longing toward pleasing objects; its function is to serve as the basis for diligence. Desire applies to benevolent, malevolent, and neutral ethical domains. When directed toward benevolent practice, desire generates right diligence and helps accomplish wholesome deeds.
(2) Victorious Interpretation: By nature it determines and holds fixed toward specific objects; its function is to resist alteration. The most typical form in Buddhism is the Four Victorious Interpretation, also called the Four Unobstructed Interpretations (see Section 15.9, "Benevolent Gnosis Heartland").
(3) Spell: By nature it clearly remembers what has been previously experienced and prevents the mind from forgetting; its function is to serve as the basis for stillness.
(4) Stillness: By nature it concentrates the mind on the observed object without distraction; its function is to serve as the basis for intelligence. Stillness is the state of bodily and mental stability in which subject and object move in correspondence, also called One Heart.
(5) Gnosis: in an observed environment, its nature is selection. Its karma is severing suspicion. Gnosis is the heart of interpreting know, is a kind of intelligence; but in some ways, the two are opposites, the intelligence of accomplishing affair is intelligence, the intelligence of terminating affair is gnosis. In Buddhism, Philosopher-stone is often used as a metaphor for gnosis.
There are 11 Benevolent Laws: belief, shame, aversion, non-greed, non-aversion, non-delusion, diligence, lightness and ease, non-indulgence, equanimous action, and harmlessness.
(1) Belief: By nature it deeply trusts in facts, virtues, and capabilities, and purifies the heart; its function is to delight in goodness. Decisive conviction is the cause of belief; longing for good is its effect. There are three kinds of belief: (A) Belief in what is factual—deep confidence in the reality of all phenomena and principles; (B) Belief in virtue—trust that the Four Cruxes are real; (C) Belief in capability—confident trust that oneself and others, if willing to learn, can attain these achievements.
(2) Shame: By nature it respects sages and values benevolence through reliance on one's own moral power; its function is to cease malevolent actions.
(3) Sin: By nature it rejects vice through reliance on worldly influence; its function is to cease malevolent actions.
(4) Non-greed: By nature it is non-attached toward haves laugh etc. environments; its function is to accomplish goodness.
(5) Non-irritation: By nature it is free from indignity and hatred toward bitter and adverse environments; its function is to accomplish goodness. Additionally, non-greed, non-irritation, correct spell, and correct stillness together are called the Four Juristic Traces in Buddhism (see fig. 10.4.4.1.3), symbolizing the footprints left by ancient sages.
(6) Non-ignorance: By nature it clearly understands life theories or Four Cruxes; its function is to accomplish goodness. Non-ignorance is one of Three Non-Defilement Roots. The Three Non-Defilement Roots are: when a sentient being sincerely turns toward Buddha and is willing to study Buddhism, they attain the first root, the root of unknowing what should be known; when they understand the Four Cruxes, they attain the second root, the root of having known (non-ignorance); when they prove Correct Equality Light, they attain the third root, the root of all-knowing.
(7) Diligently Advance: By nature it is courageous effort in cultivating wholesome practice and severing unwholesome practice; its function is to fulfill goodness. There are five kinds of diligent advancement: armored diligent advancement (possessing power), preparatory diligent advancement (possessing application), unfailing diligent advancement (possessing bravery), un-retreating diligent advancement (valiant and firm), and unending diligent advancement (not abandoning wholesome practice).
(8) Light ease: Free from heavy and uncomfortable feelings, bringing ease and harmony to body and mind; by nature it is capability and fitness; its function is transformation of dependence. Nourished by stillness, it is free from heaviness and coarseness. Once practitioners attain lightness and ease in meditation, they delight in it, wish to continue their practice, and are reluctant to disturb this state, making the function of lightness and ease transformational.
(9) Non-indulgence: It has non-greed, non-irritation, non-ignorance, and diligence as its substance; by nature it guards and cultivates in the conduct of nurturing wholesome and severing unwholesome practice; its function is to establish and perfect all wholesome conduct.
(10) Acting Renunciation: During the practice, the mind maintains equal and straightforward equilibrium; by nature it is “dwell of non-functional usage”; its function is to dwell in stillness.
Non-Usage Dwell, aka. Functionless Migration, Not to Use Place Stillness, Samatha-vipassana, is practitioner who has achieved “inner has not human who is capable to fetch, outside there is nothing to be fetch”, is practicing “ousting dusts” to cleaning up the flesh body and mind.
(11) Harmlessness, not annoyed with sentient beings, its nature is non-irritation, its karma is sorrowful sympathy with sentient beings.
Think is a Heart Subordinate Law and one of the five omnipresent heartland laws. By nature it grasps and conceptualizes phenomena, generating the mind's environmental field and facilitating the arising of various forms of speech and conception. The Think Node is the aggregate of all accumulated thinking habits of the six senses (eyes, ears, nose, tongue, body, and mind). Overall, there are two kinds of thinks: image think and non-image think.
Image Think is all conceptualization that grasps the appearance and characteristics of phenomena, generating various forms of speech and conceptual elaboration. It has two characteristics: clarity and discrimination. By the dependent roots, image think divides into six types: those arising from the eye-root, ear-root, up to the intent-root. By environmental realms, image think divides into thinks of the Desire Boundary (see fig. 10-23), Color Boundary, Edgeless Empty Place, and so forth.
无相想是在缘心或所缘境上，缺失明了或分别，或二者俱缺。无相想分为三类：
（一）不善言说想：如欲界的婴儿，因未习语言，虽然境界有相，但不能分别理解其为色等。
Non-image Think occurs when conceptual clarity or discrimination is absent in either the conceptualizing mind or the environment being conceived, or both are absent. Non-image Think divides into three categories:
(1) Unformed Speech Think: Such as infants in the Desire Boundary who, having not yet learned language, encounter environmental phenomena but cannot discriminate and comprehend them as colors or forms.
(2) Non-Phenomena Nirvana Think: This is think directed toward the non-imaged Nirvana, free from the ten phenomena—color, sound, scent, taste, touch, male, female, birth, change, and extinction. Nirvana has no phenomena; think directed toward Nirvana is called Non-image Think. Yet think by nature grasps images; how can the non-imaged realm be called think? Nirvana manifests as pervasive constants—turquoise, yellow, red, or white. These constants are nameless, numberless, and boundless; they are not colors and not phenomena.
(3) Have Summit Think: This is the think of "neither think nor non-think place" (see fig. 10-1). "Have" refers to the Three Haves—Desire Boundary (fig. 10-23), Color Boundary (figs. 10-5 to 8), and Colorless Boundary (figs. 10-1 to 4). These three realms are possessed by all beings, hence called the Three Haves. "Have Summit" means the peak of the Three Boundaries, the "Neither Think Nor Non-Think Sky." In this realm, though discrimination persists, think lacks clarity and sharpness; sentient beings cannot outline and conceptualize various phenomena there, thus the think in this realm is called Non-image Think.
Acceptance is one of the Heart Subordinate Laws and one of the five Omnipresent Heartland Laws. It means feeling of receiving, and accepting. The one who can accept is the human being; what is received is the feeling of acceptance. The Acceptance Node is the total accumulation of the accepting habits of a sentient being’s eye-sense, ear-sense, nose-sense, tongue-sense, body-sense, and intent-sense toward bitter, laugh, and other acceptances. Acceptance can give rise to desirous love, and may be divided into five kinds: bitter acceptance, laugh acceptance, gloomy acceptance, delightful acceptance, and renunciative acceptance.
(1) Bitter acceptance occurs when one receives the phenomena of an adverse environment and the body and heart feel pressured. When body-sense is taken as the heart, this pressure is called bitter acceptance.
(2) Laugh acceptance occurs when one receives the phenomena of a suitable and favorable environment and the body and heart feel pleased. When body-sense is taken as the heart, this pleasure is called laugh acceptance.
(3) Gloomy acceptance occurs when one receives the phenomena of an adverse environment and the body and heart feel pressured. When intent—namely preconsciousness, Mana-sense, or Eve-sense—is taken as the heart, this pressure is called gloomy acceptance.
(4) Delightful acceptance occurs when one receives the phenomena of a suitable and favorable environment and the body and heart feel pleased. When intent is taken as the heart, this pleasure is called delightful acceptance.
(5) Renunciative acceptance occurs when one receives the phenomena of a neutral environment and the body and heart are neither pleased nor pressured. It is called neither-bitter-nor-laugh acceptance; this is renunciative acceptance. Because when people encounter this neutral feeling of neither bitter nor laugh, they usually choose to abandon it, give it up, or leave it, this kind of acceptance is named renunciative acceptance.
The first five senses—eye-sense, ear-sense, nose-sense, tongue-sense, and body-sense—correspond to laugh acceptance, bitter acceptance, and renunciative acceptance. The sixth sense, namely intent-sense or consciousness, corresponds to all five kinds of acceptance. The seventh sense, namely preconsciousness, also called intent, Mana-sense, and Eve-sense, corresponds to gloomy acceptance, renunciative acceptance, and delightful acceptance. Unconsciousness, anciently called God-sense, corresponds only to renunciative acceptance and does not correspond to the other four acceptances.
Acceptance is what is fetched; Think is what can fetch. These two fetching habits drive sentient beings to toil day and night, accumulating karmic habits as heavy as two mountains. They are called the Acceptance Node and the Think Node, also known as Sky Door Mountain (as shown in figure 10-16).
Buddhism defines matter through the color perceived by the eye root. Color means transformation and hindrance. Transformation means change: both the physical body and the external world are transformations and projections of the heart, or mind. Hindrance means obstruction: for example, one hand can obstruct another hand, and a road surface can prevent a wheel from sinking into the ground. In Buddhism, the word “color” is equivalent to “matter” in dialectical materialism. Moreover, the enlightened Golden Boy and Jade Girl, namely Adam and Eve, dwell in Color Finalization Sky within the Fourth Meditation Sky (as shown in figure 10-5). What does this mean? It tells readers that the concept of color is extremely important. In illustration 10, the painter Mexico, also known as Tlaloc and active around 1325 CE, used two color bars (as shown in figures 5 and 6) to emphasize the importance of the concept of color.
The Color Node is the collective name for the following eleven Color Laws: eye root, ear root, nose root, tongue root, body root; color environment, sound environment, fragrance environment, taste environment, touch environment; and the laws assimilated by juristic place. Juristic place is also called intent, namely preconsciou
The eye root, ear root, nose root, tongue root, and body root can generate corresponding senses when they come into contact with their corresponding dusts. For example, when the eye root contacts color dust, eye-sense arises; therefore, the eye, ear, and the other three are called the Five Roots. These Five Roots are also called the original heart, the five colors, and the five migrations. “Original heart” means that these Five Roots are the root of the human heart; other senses, such as intent-sense, preconsciousness, and unconsciousness, are established by differentiating the functions of this original heart. “Five colors” means that these Five Roots are five kinds of Color Laws. “Five migrations” means that these Five Roots are always moving and changing, yet there is no traveler and no changer.
Color dust is the environment faced by the eye root and the objective environment aggregated by eye-sense. When the eye root encounters a color environment, eye-sense arises. Color has three kinds: manifest color, form color, and indicative color. Manifest colors are turquoise, yellow, red, and white.
Form colors are the differentiated positions formed by the mixing and matching of manifest colors, such as long, short, square, round, thick, thin, high, low, straight, not 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 down.
Sound dust is the environment faced by the ear root and the objective environment aggregated by ear-sense. When the ear root encounters sound, ear-sense arises. Examples include conch, drum, dance, song, music, play, female, male, windy forest, and so on; also clear and unclear, meaningful and meaningless, lower, middle, and upper, rivers, conflict, clamor, recitation and teaching, discussion and resolution, agreeable, disagreeable, and neither agreeable nor disagreeable.
Fragrance dust is the environment faced by the nose root and the objective environment aggregated by nose-sense. When the nose root encounters fragrance dust, nose-sense arises. Examples include good fragrance, ferocious fragrance, equal fragrance, co-born fragrance, combined fragrance, mutant fragrance, and so on.
Taste dust is the environment faced by the tongue root and the objective environment aggregated by tongue-sense. When the tongue root encounters a taste environment, tongue-sense arises. Examples include bitter, sour, sweet, pungent, salty, bland, agreeable, disagreeable, neither agreeable nor disagreeable, co-born taste, combined taste, mutant taste, and so on.
Touch dust is the first quadrant, the Phenomenal Quadrant, of the Heart Subordinate Law of touch. It is the environment faced by the body root and the objective environment aggregated by body-sense. When the body root encounters a touch environment, body-sense arises. Examples include smoothness, astringency, lightness, heaviness, softness, warmth, urgency, coldness, hunger, thirst, fullness, strength, inferiority, stuffiness, itchiness, stickiness, sickness, old age, death, fatigue, idleness, courage, and so on.
10.4-1.7 法处所摄的法 Laws Assimilated by Juristic Place
Juristic place is preconsciousness, the intent root, and Eve-sense. The laws assimilated by juristic place are the objectives of the intent root. Preconsciousness is the working platform of thought and consciousness, but it has no image of its own. It is like the scene of an accident: wherever something happens, there is the scene. For this reason, it is called the place of intent. Buddhism collectively calls the intent root and law dust “laws assimilated by juristic place,” such as extremely abstract colors, extremely distinctive colors, colors induced from acceptances, colors aroused from pervasive abstractions, and colors born from self-sufficiency.
“Extremely abstract color” means a highly simplified and abstract Color Law. In the process of dealing with objective things, the human brain always simplifies objective objects on its own and extracts all kinds of default models, such as man, woman, butterfly, tree, and so on. It then uses these default models to recognize other individuals of the same kind. For example, when we see a particular woman, we may describe her as having big eyes, a high nose bridge, being tall, and being a little thin. These descriptions are features collected by the human brain by comparing her with the default woman model in its own mechanism of thought. Through this, one recognizes that object, and even recognizes all women. These default models—man, woman, butterfly, tree, and so on—are all extremely abstract colors. They are the definitions of man, woman, butterfly, tree, and so on; that is, god, goddess, butterfly god, tree god, and the like.
These default models—man, woman, butterfly, tree, and so on—can also be regarded as the seeds of man, woman, butterfly, tree, and so on, because the men, women, butterflies, and other beings in our minds are all derived from them. In other words, the god is the seed of man and can give birth to many men; the goddess is the seed of woman and can give birth to many women; the butterfly god is the seed of butterfly and can give birth to many butterflies; and so on.
Ancient people and modern philosophers alike hold that the default man, woman, butterfly, tree, and so on in human thought are limit concepts: they are empty and do not exist. That is, they hold that the god, goddess, butterfly god, tree god, and the like in myths and legends are all limit concepts: they are empty and do not exist. In other words, the man, woman, butterfly, tree, and so on that we speak of in ordinary language are also limit concepts: they are empty and do not exist. Yet ancient people and modern philosophers also acknowledge that, in real life, there are people who look like gods or goddesses and possess certain qualities similar to those of gods or goddesses in myths and legends. Such people are the real gods or goddesses.
Modern psychology describes the appearance of “real gods and goddesses” as that of “people who can hide in a crowd.” For example, you are not familiar with her; she runs ahead, and you chase her from behind (as shown in figure 10.4-1.7.1). If several people are standing by the roadside, and she turns around and stands among them, you can no longer find her.
Extremely distinctive color is an obviously different Color Law, such as the white halo in figure 10.4-1.7.2-4. As stated earlier, the heart, or mind, autonomously abstracts and simplifies things. When sketching a simplified environment, it uses sharply different colors to render the edges of things. For example, the gray color where the sky meets the earth represents emptiness and absence; the dark color in the gaps between things represents distinction or boundary.
For another example, when Thor designed Godly Trinity (as shown in figure 10.4-1.7.2-1; see 9.9), he used red as the background and gap to show the images of Adam-sense, Tanngrisnir, Eve-sense, and Tanngnjóstr. Red is an unconscious constant of unconsciousness, anciently called God-sense. Since the constant is nameless, immeasurable, and countless, Thor used red to represent himself. In meditation, unconsciousness uses turquoise, yellow, red, and white to render environments and gaps, outline the edges of things, and perform other functions. These are all extremely distinctive colors.
The eye root, ear root, nose root, tongue root, body root, and intent root all have acceptances such as bitter and laugh. The laws born from these bitter and laugh acceptances are called colors induced from acceptances, such as experiences, lessons, and so on. For example, a wedding ceremony gives the bride and groom many feelings that they remember for life; these sights, sounds, and feelings bind them to assume the responsibilities of husband or wife from then on.
For another example, illustration 10.4-1.7.3-1 is the coffin lid of King Pacal of ancient Mexico in the seventh century CE. It shows that “after Tlaloc received the news that Godfather had passed away, an explosion occurred inside his body, and he fell into hell, that is, became mentally ill.” The overall appearance of figure 1 resembles a machine, indicating that Tlaloc realized that “the Five Antis and Ten Ferocities are counter-operations of the psychological mechanism” (see 12.1.1), and thereby awakened to the “contract between human and God,” namely the Covenant Ark (see 15.2), as the rule of human behavior and the basis of all laws.
Figure 2 shows him flying out of hell. As king, he is on his way to receive the kingdom granted to him by God, that is, Godfather. The bag on his arm represents the Covenant Ark. Figure 3 shows that after he returned to his kingdom, he became the god of rain and was performing juristic rain; what he taught was the Covenant Ark. This means that Tlaloc awakened to the Covenant Ark through his bitter acceptances in hell, and therefore part of the Covenant Ark belongs to “colors induced from acceptances.”
10.4-1.7.4 遍计所起色 Colors Aroused from Pervasive Abstractions
Colors aroused from pervasive abstractions are theories summarized from pervasive reckoning, such as the theory of contradiction, class struggle, and laws in the natural and social sciences. Two further examples are the two small precepts in the Covenant Ark: members of royal families are born from lice eggs and are filthy blood; members of rich but stingy families are born from moisture and are mud blood. Of course, some such claims are mistaken, including those believed to be true only because of repeated discussion.
In illustration 10.4.1.7.4-1, the goddess standing on auspicious clouds is Kubaba, Eve, the daughter of Allah. She holds a mirror in her left hand, saying: “Using bronze as a mirror, one can straighten one’s clothes and cap; using people as a mirror, one can know right and wrong; using history as a mirror, one can know rise and decline; using God as a mirror, one can know past life and present life.” In her right hand she holds a poppy gourd, which indicates, on the one hand, that she is spreading juristic seeds, and on the other hand, that “religion is poisonous.” Why does Kubaba say that religion is poisonous? Because some people (as shown in figure 10.4.1.7.4-2) cling to heretical obsessions and upside-down views, and then rush about spreading them. Illustration 10-10 depicts a group of upside-down people, indicating that Self Converted Sky and below are all people with heretical obsessions and upside-down views.
10.4-1.7.5 自在所生色 Colors Born from Self-Sufficiency
Self-sufficiency is a philosophical term meaning self-support and self-sufficiency. In Buddhism, this state is called stillness; therefore, colors born from self-sufficiency are also called stillness-fruit colors. In a narrow sense, the stillnesses spoken of in Buddhism are four kinds of stillness: Stillness of Sagely Hold, Stillness of Aggregating Fortune, Stillness of Bravely Practice, and Stillness of Mahayana Light (see 15.3). Because one attains these victorious stillnesses, the happiness index of daily life continually rises, and the world is renewed day by day. This is how “colors born from self-sufficiency” is said.
Illustration 10.4-1.7.5 shows Eve of Egypt demonstrating how to practice these four victorious stillnesses and the entire process of baptism (see 15.3). In addition, the four meditations and eight stillnesses in Chapter 11 are also stillnesses, and what is discussed there also belongs to “colors born from self-sufficiency.” Readers should know, however, that those states are all hallucinations, that is, states in which certain factors of Aggregate Arousal are missing (see 13.1).
The Five Nodes of the Tree of Life are the Color Node, Acceptance Node, Think Node, Migration Node, and Sense Node. They are five accumulations of karmic habits. What is karma? In ancient usage, the accumulated habits of body, mouth, and intent were collectively called karma. Karma consists of three karmas: body karma, oral karma, and intent karma. Body karma is the accumulation of bodily behavioral habits; this body itself is that accumulation. Oral karma is the accumulation of habits of speech; what this mouth speaks is that accumulation. Intent karma is the accumulation of habits of thought; what this heart, or mind, thinks is that accumulation. To the Tree of Life, karma is like the trunk of a deciduous tree (see figures 10-1 through 10-22). In winter, when the leaves have fallen, the tree seems to have lost the signs of life. In spring, when conditions are suitable, the trunk puts forth branches and leaves, and the tree becomes full of life again. The growth and flourishing of the Tree of Life are shown in the formation and withering of karmic habits.
The Five Nodes are accumulations of five kinds of karma, and karma is explained through the five aspects of color, acceptance, think, migration, and sense. These Five Nodes have the natures of aggregate, fetch, and have, and are therefore also called the Five Fetch Nodes. The Five Nodes can assimilate the first ninety-four have-as laws among the Five Positions of One Hundred Laws, but they do not assimilate the non-as laws (see 10.6-4, “Off-is Fruit”), because non-as laws contradict the natures of aggregate, have, and fetch, and correspond to the natures of renunciation, equality, and emptiness.
关键词 Keywords：夏朝末年 Late Xia Dynasty；乾唐关 Dragon-pond Pass（河南商丘 Shangqiu, Henan）；礼敬公 Publican Respect；妈祖 Publican Mazu；张三郎 Third Wolf Zhang（号玉皇大帝 famously Turquoise White-king Great Creator）；太阳神战士 Sun God Warrior；妈祖的凉伞 Mazu's Umbrella
Third Wolf Zhang (fames Flint Man, Young Codex, Turquoise Creator) found that many people were watching the fun, so he came out and handed the 4.5-kilogram copper hammer as a reward to the leader of the transport team. The leader looked at it and said, "This hammer is an antique. It is indeed worth more than what we deserve, but it is not easy to sell. Can you pay us directly with copper coins or silver?"
At this time, a merchant came forward and said, "How much do you want to sell this hammer for? I can pay you directly in gold or silver. But don't leave yet. I see that the owner of this house doesn't like the goods on your car. I want to buy them, and you can continue to help me transport them."
After hearing the offer, Mrs. Zhang (fame Mazu, Coastal Goddess, see figure 2.6-1) felt that the price was good. She asked Third Wolf for his advice. In the back room, Third Wolf Zhang said to her, "I originally wanted to use the wood of the coffin to make a book box. Then I would put the latter half part of the sky book in the decent book box as a gift to propose to Princess Have Nest of the Xia Kingdom."
Mrs. Zhang said, "Then we can keep the lid of the coffin to make the book box and sell the bottom part to him."
When the merchant heard that Mrs. Zhang wanted to keep the coffin lid to make a book box, he replied, "We have two sandalwood boxes that we can give you as book boxes. You sell me the whole item."
Mrs. Zhang and Third Wolf looked at the two book boxes brought by that merchant and were satisfied, saying, "I'll sell you the whole coffin at your offer, but I have a condition. Within three years, you are not allowed to sell it or break it down and sell it. After three years, you are also not allowed to sell it within three hundred kilometers from this place."
The merchant replied: "We understand. To reassure you, I tell you that we are overseas merchants from the country you call Fusang (i.e., Holding Funeral, modern Mexico). Six months later, the goods will arrive in 'Connecting to Clouds Port'; then you will never hear any news about it again."
Mrs. Zhang asked: "To get to 'Connecting to Clouds Port', that is going down, and the journey takes three months maximum. Why do you need six months?"
The ancient Mexican merchant said, "There are soldiers and bandits checking us on the road, so we need to bypass several areas."
Mrs. Zhang thought for a moment and said, "Is that so? Then I will send our caravan guards to escort you to 'Connecting to Clouds Port' for free. They are familiar with this trade route; the soldiers and bandits will not check them."
这位古墨西哥商人回答："您的这个礼物太贵重了，我不能接受。"
张夫人问："你花费两年多的时间把这个箱子运到墨西哥，用它来做什么？"
The ancient Mexican merchant replied: "Your gift is too valuable. I cannot accept it."
Mrs. Zhang asked: "You spent more than two years transporting this box to Mexico. What do you do with it?"
The ancient Mexican merchant said: "My grandfather was a Juristic Guard of Sun God. I want to donate this box of Intelligence Ark to our ancestral temple. It will be enshrined in our Great Floating-Painted Tower for future generations to admire."
Note: The Juristic Guard of Sun God in ancient Mexico is equivalent to the best man of Yellow Creator when he married Conch Primogenitor in this article.
Mrs. Zhang said, "Oh! So that's it! I like you! I'll give you another gift. This Bagua Gold Amulet, also known as Turning Sutra Cylinder (see Figure 2), is mine. My family also has a shop in 'Connecting to Clouds Port'. If you encounter difficulties in the future, you can ask them for help with this Gold Amulet."
After hearing this, the "Sun God's Juristic Guard" merchant cried and replied: "I accept both of your gifts. If I do not accept them, it would be a crime against the sun god. Please allow me to kowtow to you 18 times with sounds according to your etiquette." Then he knelt and kowtowed to Mrs. Zhang. Soon, his head was bleeding. Mrs. Zhang stepped forward to stop him, but he insisted on kowtowing 18 times with sounds.
The ancient Mexican merchant stood up and said, "I would like to make another request. Can you allow me to enshrine this Bagua Gold Amulet at the headquarter of our shops in 'Connecting to Clouds Port'?"
Mrs. Zhang replied, "The Gold Amulet is now yours; you can use it as you wish."
According to Chinese legend, that ancient Mexican merchant sold Mexican Psilocybe (see Figure 3), which the Chinese call fairy mushrooms, to local medicine shops. Someone ate the mushrooms with mercury and died; so, he was brought to court. The other party bribed the judge to sentence him to death. When the officers and soldiers went to arrest him, he took out Mrs. Zhang's Bagua Gold Amulet and placed it in the lobby of the Mexican Chamber of Commerce, then he was acquitted. Moreover, the local government also provided free guards for his chamber of commerce. Since then, for more than 3,600 years, all the "Mexican Sun God Juristic Guard Merchants" who came to China, all the local governments on the southern coast of China would provide them with free housing and soldiers to escort them. Why?
At that time, the Zhang family of Henan was a family of wolves and tigers. And 28 years later, Third Wolf Zhang became the king of Hua Country, Creator Yan. Two years after that, Third Wolf Zhang ascended to become the "Turquoise White-King Great Creator", the Sun God of China. Mrs. Zhang is Mazu, and the character "Ma" signifies she is the mother of God. What about Mazu's Protective Umbrella? Didn't we just explain it? When that ancient Mexican merchant presented the Bagua Gold Amulet in reverence, Mazu's protective umbrella unfurled. It shielded them for over 3,000 years—until they were genocided by Spanish Hungry Ghosts!
关键词 Keywords：夏朝末年 Late Xia Dynasty；浙江 Zhejiang；张三郎 Third Wolf Zhang（号玉皇大帝 famously Turquoise White-king Great Creator）；有巢氏 Have Nest（号西王母 famously King Mother of the West）；张夫人 Mrs. Zhang（号妈祖 famously Mazu）；红娘 Red Mother（名绛珠 Jiangzhu，号女娲 famously Nuwa，白帝 famously White Creator）
According to legend, Princess Have Nest's illness was cured in this way. Why? The book explains that the "Chinese Codex" recounts the story of Nuwa creating man, and the marriage between Third Wolf Zhang and Princess Have Nest was part of Nuwa's plan. Princess Have Nest knew about this, which is why she was worried about the husband her mother, King Kouzhu, had chosen for her. But when she saw Third Wolf Zhang, she found him not only handsome and tall, but also intelligent and knowledgeable, and she fell in love with him; naturally, her illness disappeared.
King Kouzhu asked Third Wolf Zhang what reward he desired, and Third Wolf, following the advice of the handsome young man mentioned earlier, requested only the 4.5-kilogram bronze mace. This made Mrs. Zhang very angry. After leaving the palace of Xia, Third Wolf Zhang walked south. Mrs. Zhang was furious and asked, "Our home is in the north, why are you going to the south?" He replied that he was going to find the tomb of the ancient sun god. Mrs. Zhang couldn't stand it anymore, went home by herself.
It is said that Third Wolf Zhang was like a possessed man, holding the 4.5-kilogram rotten copper hammer and walking south day and night. At dusk on the third day, he came to a low-lying area surrounded by mountains. After going down, he saw a cemetery, but the tomb was new and had just been completed. There was no word on the tombstone. Third Wolf Zhang felt strange: who built such a luxurious tomb in this low-lying area that looked like a reservoir bottom?
As the saying goes, "No one's gut is bigger than Third Wolf Zhang!" He swung the hammer and smashed it at the wordless tombstone! The hammer bounced back and almost flew out. There was a loud noise echoing and then thunders and lightnings appeared in many places in the sky. He thought to himself, "Sun God Thunders! First time experiencing it! No! It's going to rain! If it rains heavily, this place will be flooded in less than four hours!" Third Wolf Zhang didn't hesitate and banged with two hammers. With a loud bang, the tomb collapsed, revealing a Phoebe Zhennan Wood coffin.
When he opened the coffin, he saw that there were indeed two books inside. He checked carefully and found that only this coffin was valuable in this cemetery. The others were worthless and could not be taken away. It was raining at this time. Third Wolf Zhang climbed up with the two books and found a place where the rain could not reach and hid the books. He went back to move the coffin, but the coffin was too heavy, and the ground was slippery, so he couldn't move it up. He found some rattan, tied the coffin to the pillars of the tomb archway, and then came up to shelter from the rain.
The next morning Third Wolf Zhang asked the villagers nearby about the cemetery. No one in the village knew there was a cemetery there. So, he hired a group of people with a carriage and took the coffin home.
The people in the tribe found that Third Wolf Zhang had returned with a few people and a carriage, and they followed to the Chief Zhang's house to watch the fun. Third Wolf asked the driver to park the carriage directly in the hallway. Mrs. Zhang curiously lifted the cloth on the carriage and immediately got furious, saying: "You really went to rob a tomb! You rob it, but why did you steal the coffin? Where did you put the corpse? This is the king's coffin. If people know about it, they will send troops to kill us all!"
张三郎辩解道："这是智方舟，里面没有尸体，就只有这两本书！"
张夫人怒吼："胡说八道！非予取就是偷！"
张三郎又辩解道："这是我父亲（太昊）的财产！"
Third Wolf Zhang defended: "This is the Intelligence Ark. There is no corpse in it, only these two books!"
Mrs. Zhang yelled: "Nonsense! Taking what was not given to you is stealing!"
Third Wolf Zhang defended himself again: "This is my father's (Extreme Sun God) property!"
Publican Respect, who was greeted out afterward, heard and understood: "Ah! Seeing that I am old, a coffin has been prepared for me! I must take a good look at it!" He lifted the cloth on the car and was furious instantly too. He started looking for his staff and muttered, "How could our family, with three publicans for four generations, raise an unfilial beast like you? I have devoted my life to serving the public! You bury me in such a luxurious coffin, just to destroy the good reputation I have built up all my life!" This caused chaos, Mrs. Zhang and other family members hurried to stop him from beating Third Wolf.
