受是心地法之一，是领纳的感受，接收义。能接收的是人，而所接收到的是受。受蕴是有情眼耳鼻舌身意六识对苦乐等受习气的积聚体总和。受能生起欣求的爱欲，可以分成五类：苦受、乐受、忧受、喜受、和舍受。 Acceptance is one of the heartland laws, what can accept is man, what is accepted is feeling of acceptance. Acceptance Node is the sum of the accumulated bodies of the sentient being's eye-senses’, ear-senses’, nose-senses’, tongue-senses’, body-senses’, and intent-senses’ bitter laugh etc. accepting habits. Acceptance can generate desire for love, can be sorted into five categories: bitter acceptance, laugh acceptance, renunciative acceptance, gloomy acceptance, delightful acceptance. 一、苦受，领受违逆境相时，身心受到逼迫，以身识作为心来说，这逼迫名苦受。 Bitter acceptance, when receiving adverse environment, body and heart feel being forced; with body-sense as heart, the “feeling of being forced” is bitter acceptance. 二、乐受，领受适顺境相时，身心适悦，以身识作为心来说，这适悦名乐受。 Laugh acceptance, when receiving suitable or beneficial environment, body and heart are pleased, delighted; with body-sense as heart, the happiness is named as laugh acceptance. 三、忧受，领受违逆境相时，身心受到逼迫，以意识作为心来说，这逼迫名忧受。 Gloomy acceptance, when receiving adverse environment, body and heart feel being forced; with Intent (i.e., preconscious) as heart, the “being forced” is named as gloomy acceptance. 四、喜受，领受适顺境相时，身心适悦，以意识作为心来说，这适悦名喜受。 Delightful acceptance, when receiving adoptable or beneficial environment, body and heart are pleased, delightful; with Intent (i.e., preconscious) as heart, the “enjoyable delight” is named as delightful acceptance. 五、舍受，领受中庸境相时，于身心非适悦非逼迫，名不苦不乐受，即是舍受。因为人遇到不苦不乐受的中庸感受时，总是选择放弃、离开，所以此种受被命名为舍受。 Renunciative acceptance, when receiving neutral, neither adoptable nor adverse environment, body and heart are neither enjoyable delightful nor being forced, that is named as “neither bitter nor laugh acceptance”, what renunciative acceptance is. Because when people meet “neither laugh nor bitter acceptance”, the neutral feeling, people intent to abandon, give up, leave, therefore, the kind of acceptance is named renunciative acceptance. 眼耳鼻舌身，这前五识与乐受、舍受、和苦受相应。第六识（意识）与这五种受都相应。第七识（即前意识、末娜识、玉女识、夏娃识）与忧受、舍受、和喜受相应。无意识（古作神识）只与舍受相应，不与其它四受相应。 Eye-sense, ear-sense, nose-sense, tongue-sense, and body-sense, the first five senses correspond to laugh acceptance, laugh acceptance, and renunciative acceptance. The sixth sense (i.e., intent-sense, consciousness) corresponds to all five types of acceptances. The seventh sense (i.e., the pre-consciousness, Eve-sense, intent) corresponds to gloomy acceptance, renunciative acceptance, and delightful acceptance. The unconscious (ancient as God-sense) corresponds only to renunciative acceptance, does not correspond to any other acceptance. 11.4.3 想蕴 Think Node想是心地法之一，以取像为性，能生成心的内环境，对种种言说的生起有促进作用。想蕴是眼耳鼻舌身意，这六种识的想习气积聚体的总和。总体来说，想有二种：有相想和无相想。 Think is one of heartland laws, with the nature of fetching images; it generates the internal environment and contributes to the arising of all kinds of namely speech. Eye-sense, ear-sense, nose-sense, tongue-sense, body-sense, and intent-sense, along life the six senses each accumulates a body of think habits; Think Node is the total of the six bodies of accumulations. Overall, there are two kinds of thinks, Think with Image, and Think without Image. 有相想是能够取境界相状，随起种种言说的一切想，具有明了和分别两种意义。从所依根来说，有相想可以分为眼根所生想，耳根所生想，乃至意根所生想，六种。从境界来说，有相想可以分为欲界（参见插图11.4.2）想、色界想、空无边处想等。 Think with Image is heart (i.e., mind) state that is capable of fetching phenomena, then generating kinds of lingual speeches; the state has two significances: with clarity, and with discrimination. From the root point of view, there are six kinds of Think with Image: think born from eye-root, think born from ear-root, up to think born from intent-root. In terms of environmental boundaries, Thinks with Images can be divided into desire boundary (see illustration 11.4.2) think, color boundary think, “edgeless empty place” think, and so on. 
无相想，是能缘心上或所缘境上，缺明了或缺分别，或二种俱缺。无相想可分为如下三种：
Think without Image is absence of clarity or absence of distinction or absence of both, in either the aggregative heart or the being aggregated environment. Think without Image can be categorized into the following three types: （一）不善言说想，如欲界的婴儿等，因未学语言，在缘色等境界的时候，虽然境界有相，但不能分别了解它为色等。 (1) Think of not good at talking, such as babies in desire boundary (see illustration 11.4.2), etc., because they have not learned language, when they encounter environmental boundaries, although there are images in the environmental boundary, they can not discriminate and completely understand those are colors. （二）无相界定想，即远离色、声、香、味、触、男、女、生、异、灭十相的无相涅盘想。涅盘无相，缘涅盘的想，名无相想。想以取相为性，若无相，怎么还说那是一种想？涅槃是或青或黄或赤或白遍处，那青黄赤白是生命方程式的常，无名，无数，无量，不是色，不是相。 (2) Think of no phenomena boundary, i.e., nirvana think, which is afar the ten phenomena: color, sound, incense, taste, touch, man, woman, birth, mutation, and extinction. Nirvana has not phenomena; think in nirvana is named as No Phenomena Think. Think is by fetching image as property, if there are not phenomena, why would we call it a type of think? There is pervasively non-changing constant in nirvana. The constants are such as turquoise, yellow, red, or white, are constants of Equation of Life, are nameless numberless quantity-less, are not colors, are not phenomena. （三）有顶想，即是 “非想非非想处”想。如图11.4.2-1至22，那22种境界人人都有，故名为有；不过一般佛教中说的有是指欲界、色界、无色界，这三种有。有顶的意思是三有之顶，三界之顶，即非想非非想天。在非想非非想处，虽有分别，想不明利，有情不能于境勾画种种相状，故名无相想。 (3) Have Summit Think is “neither think nor non-think place” think. As shown in Figures 11.4.2-1 through 22, those 22 kinds of environmental boundaries are present in everyone, hence 22 haves; however, generally in Buddhism Have refers to the desire boundary, color boundary and non-color boundary. “Have Summit” means it is summit of Three Boundaries, which is “neither think nor non-think sky”. In the sky, there is discrimination, but absent clarity, sentient being there can not outline kinds of phenomena, therefore think in the sky is named as No Phenomena Think. 注解11.4.2、3 天门山 Sky Door Mountain 受为所取；想为能取。受蕴是所取的积聚；想蕴是能取的累积。此二取习气是世间本，驱使众生日夜劳作，年复一年，日积月累了两座大山一样的业, 阻挡了金童玉女重返天庭之路，遂有天门山（如图11.4.2-16所示）之说。这天门山的双峰就是受蕴和想蕴。 Acceptance is the being fetched; Think is the capable to fetch. Acceptance node is the embodiment of the being fetched; think node is the accumulation of fetch. The two fetch hobbies are the essence of mundaneness, driving people to work day and night, month after year, accumulated two mountains of karma, blocked Adam, and Eve’s path back Eye-den Garden, hence the name of Sky Door Mountain (as shown in Figure 11.4.2-16) came to exist. The mountain’s twin peaks are Acceptance Node and Think Node. 插图11.4.2源自《墨西哥法典》，读者可从插图16、36、和38右看出，那山还有巫师尖顶帽的含义。笔者认为那帽子就是佛教中“盖”的理论，与伊斯兰教的缠头和围巾（如插图38右）的理论相同（参见14.2节）。 Illustration 11.4.2 is from the Mexican Codex, and as reader can see from Illustrations 16, 36, and 38 right, the mountain also has the meaning of a sorcerer's peaked cap. Author I believes that the hat is the Buddhist theory of "cover", the same as the Islamic theory of the head-wrapping and the scarf (e.g., Illustration 38, right) (see Section 14.2). 那怎样移除那两座山，打开天门呢？插图17是山根，是祖窍（如图36）的入口。中华文化中，人中，亦名山根，亦名祖窍。笔者认为 “人中（如图37）” 那位置的运动可以代表身口意的行为。解脱的办法之一就是谨言慎行 （参见13.1节），如插图35。插图35是墨西哥的重生之母蔻忑鹠鸺 （Coatlicue），她就把自己的 “人中” 锁起来了。 So how to remove those two mountains and open the door to heaven? Illustration 17 is the root of the mountain, which is the entrance to the ancestral cave (as in Figure 36). In Chinese culture, Renzhong (i.e., human center; see illustration 37) is also known as Mountain-Root and Ancestral Cave. Author, I believe that the movement of that position can represent the behavior of the body, mouth, and intention. One of the ways of liberation is to be careful with one's words and actions (see Section 13.1), as in Illustration 35, which shows Mexican rebirth mother, Coatlicue, who keeps her "human center" locked up. ↪️返回第11章《生命之树》的目录↪️Back to Catalog of Chapter 11 Tree of Life
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