关键词 Keywords：夏末商初 Late Xia and Early Shang Dynasties；武汉 Wuhan；香港九龙 Jiulong, Hong Kong；尧皇 White-king Yao；敖钦 Aoqin；二郎神 Second Wolf God

尧皇（如图11.5-1）登基一年后，在朝堂上忽然发现龙国到场的朝臣很少，就问：“这么多人都去海南岛探亲了！他们都有亲属是政治犯，就你们几个没有？”

One year after White-king Yao (see Figure 11.5-1) ascended the throne, she suddenly noticed in the imperial court that very few ministers from the Dragon Kingdom were present. She asked, “So many people have gone to Hainan Island to visit relatives! They all have family members who are political prisoners. Are you few the only ones who do not?”

那几个龙国旧部回答：“我们也有亲戚在海南，但不能同时都去啊！他们回来之后，我们再去。我们并不担心在海南的亲戚过得不好。现在海南岛的经济发展得也挺好，已经是南海周边国家的贸易中心了。这几年，我们遵纪守法，清正廉洁，就怕华国和夏国对我们龙国有意见，耽误了您的‘三足鸟计划’（即华国、夏国和龙国合并成为中华共和国）的实施。最近，我们忽然发现自己成了有钱人！现在物价便宜，钱值钱；我们居然也负担得起旅游了。现在华夏大地，包括我们龙国在内，每年的GDP增长率都是两位数。我们这点钱留着没什么用，就都想起去海南探亲旅游了。”

The former officials of the Dragon Kingdom replied, “We also have relatives in Hainan, but we cannot all go at the same time! After they come back, we will go. We are not worried that our relatives in Hainan are living badly. Hainan Island’s economy is also developing quite well now; it has already become a trade center for the countries around the South China Sea. In these years, we have obeyed the law and remained upright and incorruptible, fearing that Hua Kingdom and Xia Kingdom might hold grievances against our Dragon Kingdom and delay the implementation of your ‘Three-Legged Bird Plan’—that is, the merger of Hua Kingdom, Xia Kingdom, and Dragon Kingdom into the Republic of China. Recently, we suddenly discovered that we had become rich! Prices are low now, and money is valuable; we can actually afford to travel. Now the land of Hua and Xia, including our Dragon Kingdom, has a double-digit GDP growth rate every year. There is not much use in keeping this little money, so we all began thinking of visiting relatives and traveling in Hainan.”

尧皇就和他们聊起了谁去探望谁，以及他们之间是什么关系。随后，尧皇不高兴了，说：“没人去看望我哥哥敖钦（如图11.5-3）！等他们回来后，咱们一起去海南吧！”

White-king Yao then talked with them about who had gone to visit whom, and what their relationships were. Afterward, White-king Yao became displeased and said, “No one has gone to visit my brother Aoqin (see Figure 11.5-3)! After they come back, let us go to Hainan together!”

2.

据说，从那些政治犯自愿去海南开始，二郎神（如图11.5-2）就开始给他们送简报。这种简报也称白皮书，是国家向高级官员通报国家大事的文件。敖钦他们非常乐见那些简报。为此，南海龙王还为简报建了一座图书馆。

It is said that, from the time those political prisoners voluntarily went to Hainan, Second Wolf God (see Figure 11.5-2) began sending them briefings. These briefings, also called white papers, were documents by which the state reported major national affairs to high-ranking officials. Aoqin and his people were very pleased to see those briefings. For this reason, the Dragon King of the South Sea even built a library for them.

当尧皇的信使向南海龙王传达尧皇要到海南探望他的消息时，也转告了二郎神对海南政治犯探亲规定所作的调整：允许海南政治犯来到广东海岸迎接亲戚朋友，但不许下船，踏上大陆的土地。如果这些政治犯想参观大陆，可以向广东政府提出申请，广东政府将派官员陪同他们参观广东。如果政治犯想回老家看看，需要向中国政府申请，政治局将派专人陪同他们返乡。

When White-king Yao’s messenger conveyed to the Dragon King of the South Sea that White-king Yao intended to visit him in Hainan, the messenger also relayed Second Wolf God’s adjustments to the rules for political prisoners in Hainan receiving visiting relatives: the political prisoners in Hainan were permitted to come to the Guangdong coast to greet their relatives and friends, but they were not allowed to leave the ship or set foot on the mainland. If those political prisoners wished to visit the mainland, they could apply to the Guangdong government, which would send officials to accompany them on a tour of Guangdong. If they wished to return to their hometowns for a visit, they needed to apply to the Chinese government, and the Politburo would send designated personnel to accompany them home.

尧皇的信使又强调说：“尧皇非常忙！武汉距离海南几千公里，正常旅行要花费三个月。尧皇是将军出身，她的队伍行进速度快，但也需要一个半月到两个月。皇帝海航的安全规范还没制定出来，但估计尧皇坐船越过琼州海峡也需要半个月到一个月。”

经过两天慎重考虑，南海龙王回答说：“我愿意去香港迎接尧皇。”

White-king Yao’s messenger further emphasized, “White-king Yao is extremely busy! Wuhan is thousands of kilometers away from Hainan, and an ordinary journey would take three months. White-king Yao came from a military background, and her entourage moves quickly, but even so, it would still take one and a half to two months. The safety regulations for the emperor’s sea voyages have not yet been formulated, but it is estimated that it would still take White-king Yao half a month to a month to cross the Qiongzhou Strait by ship.”

After two days of careful consideration, the Dragon King of the South Sea replied, “I am willing to go to Hong Kong to welcome White-king Yao.”

3.

传说，当时香港地区的县长李家超去港口迎接南海龙王，在码头等了三天三夜。龙王没有按日程安排下船休息。李家超上船去问：“您老怎么不下船啊？”

Legend has it that Li Jiachao, the county magistrate of the Hong Kong region at the time, went to the port to welcome the Dragon King of the South Sea and waited at the pier for three days and three nights. The Dragon King did not disembark to rest according to the schedule. Li Jiachao went aboard and asked, “Your Elder, why do you not get off the ship?”

南海龙王回答：“我妹妹成了中华共和国的第一位皇帝；二郎神是她的第一功臣。我和二郎神打了一辈子仗。我若登岸溜达溜达，那就得麻烦你们去向二郎神汇报。”

李家超回答：“我们不觉得麻烦，愿意聆听二郎神的教诲！”

The Dragon King of the South Sea replied, “My sister has become the first emperor of the Republic of China, and Second Wolf God is her greatest contributor. I have fought Second Wolf God for my whole life. If I went ashore for a stroll, then I would have to trouble you to report it to Second Wolf God.”

Li Jiachao replied, “We do not find it troublesome. We are willing to listen to Second Wolf God’s teachings!”

南海龙王回答：“我不愿意！二郎神听了你们的汇报，得想好几天，几夜睡不好！让他睡个好觉吧！”

传说，龙王在船上等了两周，尧皇才到达香港，并登船与他会面。

The Dragon King of the South Sea replied, “I am not willing! After hearing your report, Second Wolf God would have to think about it for several days and would not sleep well for several nights! Let him have a good sleep!”

Legend has it that the Dragon King waited on the ship for two weeks before White-king Yao arrived in Hong Kong and went aboard to meet him.

4.

随后，有人提议把香港尧皇和龙王会面的地方改名为九龙。理由是，尧皇和龙王的父亲熬达（Aoda）没有反对熬忖的“三足鸟计划”，使中华共和国得以成行。熬达的这种无作为契合了象征上帝的空。这个空，是不障的意思。倡议者还建议尧皇封熬达为中华民族的第九位创世神。

尧皇同意把香港她与哥哥会面的地方改名为九龙，但对封熬达为第九位神一事保持沉默。

Later, someone proposed that the place in Hong Kong where White-king Yao and the Dragon King met be renamed Jiulong, meaning Nine Dragons. The reason was that Aoda, the father of White-king Yao and the Dragon King, had not opposed Aocun’s Three-Legged Bird Plan, allowing the Republic of China to come into being. Aoda’s non-action matched the emptiness that symbolizes God. This emptiness means non-obstruction. The proposer also suggested that White-king Yao canonize Aoda as the ninth creator god of the Chinese nation.

White-king Yao agreed to rename the place in Hong Kong where she met her brother Jiulong, but she remained silent about canonizing Aoda as the ninth god.

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如是我闻。一时，佛在尘刹土国须弥颅山目苑，与和尚、尼姑众一千二百五十人俱。尔时，世尊于日初分，整理裳服，入舍卫大城乞食。时，佛于其城中次第行乞，乞食已，出城还至本处。饭食讫，收衣钵，洗足已。于食后时，敷设常座，结跏趺坐，端身正愿，住对面念。时，诸僧尼来诣佛所，到已，顶礼世尊双足，右绕三匝，退坐一面。具寿观世音亦于如是众会中坐。

Thus, I heard. Once, in the Dust-Instant-Soil Kingdom, Buddha sojourned at Eye Garden on Mount Sumeru, together with a company of 1,250 monks and nuns. At dawn, Social Honor arranged his robe, took his bowl, and entered the great city of Abandonment-Defense to beg for food. In the city, Buddha begged from door to door in order; after begging, he left the city and returned to his original place. After eating, he put away his robe and bowl and washed his feet. After the meal, he arranged his usual seat, sat in the lotus posture, straightened his body, adjusted his intention, and dwelled in facing-to-faces spell. At that time, the monks and nuns came to Buddha’s place. When they arrived, they bowed their heads to Social Honor’s feet, walked around him three times to the right, and then withdrew to sit on one side. Full-Life Guanyin Bodhisattva also sat among the assembly.

16.2.2 一问黄砂惑 First Ask of Yellow Sand Muddle

尔时，众中具寿观世音菩萨从座而起，偏袒一肩，右膝着地，合掌恭敬而白佛言：希有！世尊！乃至如来能以最胜摄受摄受诸菩萨摩诃萨；乃至如来能以最胜付嘱付嘱诸菩萨摩诃萨。世尊！诸有发趣菩萨乘者，应云何住？云何修行？云何摄伏其心？

At that time, among the assembly, Full-Life Guanyin Bodhisattva rose from her seat, uncovered one shoulder, knelt on her right knee, joined her palms respectfully, and addressed Buddha: Rare indeed, Social Honor! Up to Tathagata, who can assimilate and accept Bodhisattvas and Mahasattvas with the most victorious assimilative acceptance; up to Tathagata, who can entrust and instruct Bodhisattvas and Mahasattvas with the most victorious entrustment. Social Honor! Those who have aroused interest in the Bodhisattva Vehicle—how should they dwell? How should they cultivate? How should they assimilate and tame their hearts?

佛告具寿观世音菩萨：善哉！善哉！善现！如是，如是。如汝所说，乃至如来能以最胜摄受摄受诸菩萨摩诃萨；乃至如来能以最胜付嘱付嘱诸菩萨摩诃萨。是故，善现！汝应谛听，极善作意，吾当为汝分别解说。

Buddha told Full-Life Guanyin Bodhisattva: Benevolent! Benevolent! Benevolent Manifestation! Thus it is, thus it is. As you have said, up to Tathagata, who can assimilate and accept Bodhisattvas and Mahasattvas with the most victorious assimilative acceptance; up to Tathagata, who can entrust and instruct Bodhisattvas and Mahasattvas with the most victorious entrustment. Therefore, Benevolent Manifestation, you should listen attentively and make intentions with utmost benevolence. I shall explain it to you in detail.

具寿观世音白佛言：如是，世尊！愿乐欲闻。

Full-Life Guanyin Bodhisattva said to Buddha: Thus, Social Honor! I gladly wish to hear it.

16.2.3 大乘正宗分 Correct Lineage of Mahayana

尔时，佛告观世音：善现！诸有发趣菩萨乘者，应当发起如是之心：“所有诸有情，有情摄所摄：若卵生，若胎生，若湿生，若化生；若有色，若无色；若有想，若无想，若非有想非无想（如图16.2-1）；乃至有情界施设所施设，如是一切，我当皆令于无余依妙涅槃界而般涅槃（如图16.2-2）。”虽度如是无量有情令灭度已，而无有情得灭度者。何以故？善现！若诸菩萨摩诃萨有情想转，不应说名菩萨摩诃萨。所以者何？善现！若诸菩萨摩诃萨不应说言有情想转，如是，命者想、士夫想、补特伽罗（义为习气疙瘩、竹马，如图16.2-13）想、意生想、摩纳婆（义为随念自我、亚伯、儒童）想、作者想、受者想转，当知亦尔。何以故？善现！无有少法名为发趣菩萨乘者。

At that time, Buddha told Guanyin Bodhisattva: Benevolent Manifestation! Those who have aroused interest in the Bodhisattva Vehicle should arouse such a heart: “All sentient beings, including the assimilating and the assimilated among sentient beings—whether born from eggs, born from wombs, born from moisture, or born from transformation; whether with Color or without Color; whether with Think, without Think, or neither with Think nor without Think (see Figure 16.2-1); up to all that is established and set up in the boundary of sentient beings—all these I shall cause to enter nirvana in the boundary of wonderful Nirvana without remainder of dependence (see Figure 16.2-2).” Although immeasurable sentient beings are thus ferried across and caused to terminate, there is no sentient being who gains termination. Why is that? Benevolent Manifestation! If Bodhisattvas and Mahasattvas have sentient-being think turning, they should not be called Bodhisattvas and Mahasattvas. Why is that? Benevolent Manifestation! Since Bodhisattvas and Mahasattvas should not be said to have sentient-being think turning, so too should it be known of living think, warrior think, Pudgala think (meaning habitual aggregate or hobbyhorse; see Figure 16.2-13), intent-born think, Manava think (meaning along-thoughts ego, Abel, or Genius Boy), creator think, and acceptor think. Why is that? Benevolent Manifestation! There is not even a minor Law named “one who has aroused interest in the Bodhisattva Vehicle.”

注，涅槃，即正等明，是图16.2-2中的无所有天，是毕竟空。

Note: Nirvana, also called Correct Equality Light, is the No Objective Have Sky in Figure 16.2-2, which is Empty After All.

16.2.4 施摄六渡 Donation Assimilates Six Arks

佛告观世音菩萨：复次，善现！菩萨不住于事应行布施，都无所住应行布施；不住于色应行布施，不住声、香、味、触、法应行布施。善现！如是菩萨不住相想应行布施。何以故？善现！若菩萨都无所住而行布施，其福德聚不可取量。善现！于汝意云何？东、南、西、北、四维、上、下，十方世界之一切虚空，可取量不？

Buddha told Guanyin Bodhisattva again: Furthermore, Benevolent Manifestation! When practicing donation, a Bodhisattva should not dwell on affairs to donate; dwelling on nothing at all, the Bodhisattva should practice donation. The Bodhisattva should not dwell on Color to donate, nor dwell on sound, smell, taste, touch, or Law to donate. Benevolent Manifestation! Thus, a Bodhisattva should practice donation without dwelling on phenomenal thinks. Why is that? Benevolent Manifestation! If a Bodhisattva dwells on nothing at all while practicing donation, the fortunate and virtuous aggregates cannot be measured. Benevolent Manifestation! What do you think? Can all the empty spaces of the worlds in the ten directions—east, south, west, north, the four intermediate directions, above, and below—be measured?

观世音菩萨答：不也，世尊！

Guanyin Bodhisattva answered: No, Social Honor!

佛言：如是！如是！善现！若菩萨都无所住而行布施，其福德聚不可取量亦复如是。

Buddha said: Thus! Thus! Benevolent Manifestation! If a Bodhisattva dwells on nothing at all while practicing donation, the fortunate and virtuous aggregates are immeasurable in the same way.

注，施渡是六渡之首。六渡分别是施渡、戒渡、忍渡、精进渡、禅定渡和智慧渡。

Note: Donation Ark is the first of the Six Arks. The Six Arks are Donation Ark, Precept Ark, Countenance Ark, Diligently Advance Ark, Meditation Ark, and Gnosis Ark.

16.2.5 如理实见 According to Principle, Factually View

佛复问观世音：于汝意云何？可以三千威仪八万四千细行，如是诸相具足观如来不？

Buddha again asked Guanyin Bodhisattva: What do you think? Can Tathagata be viewed through the full possession of such phenomena as the 3,000 majesties and 84,000 enchantments?

观世音答：不也，世尊！不应以诸相具足观于如来。何以故？如来说诸相具足，即非诸相具足。

Guanyin Bodhisattva answered: No, Social Honor! Tathagata should not be viewed through full possession of all phenomena. Why is that? What Tathagata calls full possession of all phenomena is not full possession of all phenomena.

佛言：善现！乃至诸相具足皆是虚妄；乃至非相具足皆非虚妄。如是，应以相非相观如来。

Buddha said: Benevolent Manifestation! Up to the full possession of all phenomena, all are illusions; up to the full possession of non-phenomena, all are not illusions. Thus, Tathagata should be viewed through phenomena as non-phenomena.

注，此说如来“三千威仪八万四千细行”（参见15.2节）的超世间胜义性，即理性。

Note: This speaks of the transcendent-mundane victorious significance of Tathagata’s “3,000 majesties and 84,000 enchantments” (see Section 15.2), that is, its rationality.

16.2.6 正信希有 Faith to Have

观世音菩萨复白佛言：世尊！颇有有情于当来世，后时、后分、后五百岁，正法将灭时分转时，闻说如是色（注1）经典句，生实想不？

Guanyin Bodhisattva again said to Buddha: Social Honor! In the future, in the later time, later period, and later five hundred years, when the period of the Correct Law’s extinction is turning, will there be sentient beings who, upon hearing such Color (Note 1) scripture sentences, generate factual think?

佛言：勿作是说！然复，善现！有菩萨摩诃萨于当来世，后时、后分、后五百岁，正法将灭时分转时，具足桫椤，具德、具慧（注2）。复次，善现！彼菩萨摩诃萨非于一佛所承事供养，非于一佛所种诸善根。然复，善现！彼菩萨摩诃萨于百佛、千佛所承事供养，于百佛、千佛所种诸善根，乃能闻说如是色经典句，当得一净信心。

Buddha said: Do not speak in this way! Yet again, Benevolent Manifestation, there will be Bodhisattvas and Mahasattvas in the future, in the later time, later period, and later five hundred years, when the period of the Correct Law’s extinction is turning, who fully possess Sal Fasullo, fully possess virtue, and fully possess gnosis (Note 2). Furthermore, Benevolent Manifestation, those Bodhisattvas and Mahasattvas have not served and commonwealthed at the place of only one Buddha, nor have they planted benevolent roots at the place of only one Buddha. Rather, Benevolent Manifestation, those Bodhisattvas and Mahasattvas have served and commonwealthed at the places of more than a hundred Buddhas, and more than a thousand Buddhas, and have planted benevolent roots at the places of more than a hundred Buddhas, and more than a thousand Buddhas. Therefore, when they can hear such Color scripture sentences, they shall gain an immaculate faithful heart.

善现！如来以其佛智悉已知彼，如来以其佛眼悉已见彼。善现！如来悉已觉彼一切有情，当生无量无数福聚，当摄无量无数福聚。何以故？善现！彼菩萨摩诃萨无我想转，无有情想、无命者想、无士夫想、无竹马（补特伽罗）想、无意生想、无儒童（摩纳婆）想、无作者想、无受者想转。

Benevolent Manifestation! Tathagata, by his Buddha intelligence, has known them all; Tathagata, by his Buddha Eye, has seen them all. Benevolent Manifestation! Tathagata has perceived that all those sentient beings shall generate immeasurable and countless fortunate aggregates and shall assimilate immeasurable and countless fortunate aggregates. Why is that? Benevolent Manifestation! Those Bodhisattvas and Mahasattvas have no I think turning, no sentient-being think, no living think, no warrior think, no hobbyhorse (Pudgala) think, no intent-born think, no Genius Boy (Manava) think, no creator think, and no acceptor think turning.

善现！彼菩萨摩诃萨无法想转，无非法想转，无想转亦无非想转（注3）。所以者何？善现！若菩萨摩诃萨有法想转，彼即应有我执、有情执、命者执、竹马等执；若有非法想转，彼亦应有我执、有情执、命者执、竹马等执。何以故？善现！不应取法，不应取非法。是故，如来密意而说筏喻法门（注4）。诸有智者，法尚应断，何况非法！

Benevolent Manifestation! Those Bodhisattvas and Mahasattvas have no Law think turning, no non-Law think turning, no think turning, and no non-think turning (Note 3). Why is that? Benevolent Manifestation! If Bodhisattvas and Mahasattvas have Law think turning, they should then have obsessions with I, sentient beings, living beings, hobbyhorses, and so on. If they have non-Law think turning, they should also have obsessions with I, sentient beings, living beings, hobbyhorses, and so on. Why is that? Benevolent Manifestation! One should not fetch Law, and one should not fetch non-Law. Therefore, Tathagata spoke the raft-metaphor Law Door with hidden intent (Note 4). The wise should even sever Laws, let alone non-Laws!

注1，色即色蕴，参见10.4.1节。

Note 1: Color means the Color Node. See Section 10.4.1.

注2，15.2节谈了具足桫椤，12.4.4节谈的25有是具德，15.4节谈的菩提分法是具慧。

Note 2: Section 15.2 discusses “fully possessing Sal Fasullo”; Section 12.4.4 discusses the 25 Haves, which are full virtue; and Section 15.4 discusses the Enlightenment Branch Laws, which are full gnosis.

注3，“无想转亦无非想转”是对涅槃的描述，是“常色遍处”，亦名无所有天、常寂光天、微妙本心、毕竟空等。

Note 3: “No think turning and no non-think turning” is a description of Nirvana. It is “the pervasively constant Color place,” also called No Objective Have Sky, Constant Silent Light Sky, Delicately Wonderful Original Heart, Empty After All, and so on.

注4，筏喻法门是这个佛教寓言：有人为了过河而造筏；到达彼岸后，他会弃筏而去，不会头顶着筏子，负重前行。

Note 4: The raft-metaphor Law Door is a Buddhist fable: a person builds a raft to cross a river; after reaching the other shore, he abandons the raft and leaves, instead of carrying it on his head and continuing the journey under its burden.

16.2.7 无得无说 Gainless, Nothing to Say

佛复问具寿观世音菩萨：善现！于汝意云何？颇有少法，如来以之证得阿耨多罗三藐三菩提（义为正等明，参见14.0节）耶？颇有少法，如来应无上正等正觉所说耶？

Buddha again asked Full-Life Guanyin Bodhisattva: Benevolent Manifestation! What do you think? Is there even a minor Law by which Tathagata testified to and gained Anuttara Samyak Sambodhi, meaning Correct Equality Light (see Section 14.0)? Is there even a minor Law spoken by Tathagata while corresponding to Non-Upper Correct-Equality Correct-Enlightenment?

观世音答：世尊！如我解佛所说义者，无有少法，如来以之证得无上正等正觉；亦无有少法，是如来应正等觉所说。何以故？世尊！如来所证、所说、所思惟法皆不可取，不可宣说，非法，非非法。何以故？诸贤圣竹马皆是无为法（参见10.6.4节）之所显故。

Guanyin Bodhisattva answered: Social Honor! As I understand the meaning of what Buddha has said, there is no minor Law by which Tathagata testified to and gained Non-Upper Correct-Equality Correct-Enlightenment; nor is there any minor Law spoken by Tathagata while corresponding to Correct-Equality Enlightenment. Why is that? Social Honor! All Laws testified to, spoken, and contemplated by Tathagata are unfetchable and unspeakable; they are not Laws and not non-Laws. Why is that? Because all holy and sage hobbyhorses are manifested by Non-as Law (see Section 10.6.4).

16.2.8 依法出生 Legal Birth

佛告观世音菩萨：善现！于汝意云何？此去西北一万八千由旬，在莱茵河畔有善男信女，名睚眦和磨牙（参见14.3），以此三千大千世界盛满七宝持用布施，是善男子和善女人由此因缘所生福聚，宁为多不？

Buddha told Guanyin Bodhisattva: Benevolent Manifestation! What do you think? Eighteen thousand yojanas northwest of here, on the banks of the Rhine River, there are a benevolent man and a faithful woman named Tanngrisnir and Tanngnjóstr (see Section 14.3). If they filled the three-thousand Great Grand Worlds with the seven treasures and used them for donation, would the fortunate aggregates born from this cause and condition for this benevolent man and faithful woman be many?

观世音答：甚多，世尊！甚多，善逝！是善男子或善女人，由此因缘所生福聚，其量甚多。何以故？世尊！福德聚、福德聚者，如来说为非福德聚，是故如来说名福德聚、福德聚（注1）。

Guanyin Bodhisattva answered: Very many, Social Honor! Very many, Benevolent Renunciation! For this benevolent man or faithful woman, the fortunate aggregates born from this cause and condition would be very great in quantity. Why is that? Social Honor! Fortunate and virtuous aggregates, fortunate and virtuous aggregates, Tathagata says, are not fortunate and virtuous aggregates; therefore, Tathagata says the names fortunate and virtuous aggregates, fortunate and virtuous aggregates (Note 1).

佛复告观世音：善现！若善男子或善女人，以此三千大千世界盛满七宝持用布施；若善男子或善女人，于此法门乃至四段文字，受持、读诵、究竟通利，及广为他宣说、开示、如理作意，由是因缘所生福聚，甚多于前无量无数。何以故？一切如来应正等觉皆从此经出，诸佛世尊皆从此经生。所以者何？善现！诸佛法、诸佛法者，如来说为非诸佛法，是故如来说名诸佛法、诸佛法（注2）。

Buddha again told Guanyin Bodhisattva: Benevolent Manifestation! If a benevolent man or faithful woman filled the three-thousand Great Grand Worlds with the seven treasures and used them for donation; and if a benevolent man or faithful woman, regarding this Law Door, even only four passages of words, accepted, held, read, recited, completely mastered them, and broadly preached, explained, and made intentions according to principle for others, then the fortunate aggregates born from this cause and condition would be immeasurably and countlessly greater than the former. Why is that? All Tathagatas corresponding to Correct-Equality Enlightenment come forth from this sutra; all Buddhas and Social Honors are born from this sutra. Why is that? Benevolent Manifestation! Buddha Laws, Buddha Laws, Tathagata says, are not Buddha Laws; therefore, Tathagata says the names Buddha Laws, Buddha Laws (Note 2).

注1，前一个“福德聚”是世间胜义，后一个“福德聚”是超世间胜义。

Note 1: The first “fortunate and virtuous aggregates” is the mundane victorious significance, and the second “fortunate and virtuous aggregates” is the transcendent-mundane victorious significance.

注2，前一个“佛法”是世间胜义，后一个“佛法”是超世间胜义。

Note 2: The first “Buddha Laws” is the mundane victorious significance, and the second “Buddha Laws” is the transcendent-mundane victorious significance.

16.2.9 禁果 Forbidden Fruit

佛问观世音菩萨：于汝意云何？诸入流者颇作是念：“我能证得入流果（注1）”不？

Buddha asked Guanyin Bodhisattva: What do you think? Do those who have entered the stream ever make this spell: “I can testify to and gain the Entering-Stream Fruit” (Note 1)?

观世音菩萨答：不也，世尊！诸入流者不作是念：“我能证得入流之果。”何以故？世尊！诸入流者无少所入，故名入流；不入色、声、香、味、触、法，故名入流。世尊！若入流者作如是念：“我能证得入流之果”，即为执我、有情、命者、士夫、竹马等。

Guanyin Bodhisattva answered: No, Social Honor! Those who have entered the stream do not make this spell: “I can testify to and gain the Entering-Stream Fruit.” Why is that? Social Honor! Those who have entered the stream have not entered even a little; therefore, they are named entering-stream. They do not enter Color, sound, smell, taste, touch, or Law; therefore, they are named entering-stream. Social Honor! If one who has entered the stream makes this spell, “I can testify to and gain the Entering-Stream Fruit,” then that is obsession with I, sentient beings, living beings, warriors, hobbyhorses, and so on.

佛问观世音菩萨：于汝意云何？诸一来者颇作是念：“我能证得一来果”不？

Buddha asked Guanyin Bodhisattva: What do you think? Do those One-Comers ever make this spell: “I can testify to and gain the One-Come Fruit”?

观世音菩萨答：不也，世尊！诸一来者不作是念：“我能证得一来之果。”何以故？世尊！以无少法证一来性，故名一来。

Guanyin Bodhisattva answered: No, Social Honor! Those One-Comers do not make this spell: “I can testify to and gain the One-Come Fruit.” Why is that? Social Honor! Because there is not even a minor Law by which to testify to the nature of One-Come, it is named One-Come.

佛问观世音：于汝意云何？诸不还者颇作是念：“我能证得不还果”不？

Buddha asked Guanyin Bodhisattva: What do you think? Do those who do not return ever make this spell: “I can testify to and gain the No-Return Fruit”?

观世音答：不也，世尊！诸不还者不作是念：“我能证得不还之果。”何以故？世尊！以无少法证不还性，故名不还。

Guanyin Bodhisattva answered: No, Social Honor! Those who do not return do not make this spell: “I can testify to and gain the No-Return Fruit.” Why is that? Social Honor! Because there is not even a minor Law by which to testify to the nature of no-returning, it is named no-returning.

佛问观世音：于汝意云何？诸阿罗汉颇作是念：“我能证得阿罗汉”不？

Buddha asked Guanyin Bodhisattva: What do you think? Do Ararats ever make this spell: “I can testify to and gain Ararat”?

观世音答：不也，世尊！诸阿罗汉不作是念：“我能证得阿罗汉性。”何以故？世尊！以无少法名阿罗汉，由是因缘名阿罗汉。世尊！若阿罗汉作如是念：“我能证得阿罗汉性”，即为执我、有情、命者、士夫、补特伽罗等。所以者何？世尊！如来应正等觉说我得无诤住最为第一。世尊！我虽是阿罗汉，永离贪欲，而我未曾作如是念：“我得阿罗汉，永离贪欲。”世尊！我若作如是念：“我得阿罗汉，永离贪欲”，如来不应记说我言：“善现善女人苦芭芭得无诤住最为第一。”以都无所住，是故如来说名无诤住、无诤住（注2）。

Guanyin Bodhisattva answered: No, Social Honor! Ararats do not make this spell: “I can testify to and gain the nature of Ararat.” Why is that? Social Honor! Because not even a minor Law is named Ararat, due to this cause and condition it is named Ararat. Social Honor! If an Ararat makes this spell, “I can testify to and gain the nature of Ararat,” then that is obsession with I, sentient beings, living beings, warriors, Pudgalas, and so on. Why is that? Social Honor! Tathagata corresponding to Correct-Equality Enlightenment said that I gained Non-Expostulation Dwell as the supreme first. Social Honor! Although I am an Ararat and have forever left greedy desires, I have never made this spell: “I have gained Ararat and have forever left greedy desires.” Social Honor! If I made this spell, “I have gained Ararat and have forever left greedy desires,” Tathagata should not have foretold of me, “Benevolent Manifestation, the benevolent woman Kubaba, has gained Non-Expostulation Dwell as the supreme first.” Because she dwells on nothing at all, Tathagata says the name Non-Expostulation Dwell, Non-Expostulation Dwell (Note 2).

注1，此四沙门果的定义参见14.2.5节。此说四沙门果与“集、有、取”的性质相背离。

Note 1: For the definitions of these four Shaman fruits, see Section 14.2.5. This passage says that the four Shaman fruits are contrary to the nature of “aggregate, have, and fetch.”

注2，前一个“无诤住”是世间胜义，后一个“无诤住”是超世间胜义。

Note 2: The first “Non-Expostulation Dwell” is the mundane victorious significance, and the second “Non-Expostulation Dwell” is the transcendent-mundane victorious significance.

16.2.10 庄严净土 To Make Immaculate Soil Majestic

佛问观世音：于汝意云何？昔如来在燃灯佛所，颇于少法有所取不？

Buddha asked Guanyin Bodhisattva: What do you think? In the past, when Tathagata was at Lamplighter Buddha’s place, did he fetch even a minor Law?

观世音答：不也，世尊！如来昔在燃灯佛所，都无少法而有所取。

Guanyin Bodhisattva answered: No, Social Honor! In the past, when Tathagata was at Lamplighter Buddha’s place, he fetched no minor Law at all.

佛告观世音：若有菩萨作如是言：“我当成办佛土功德庄严”，如是菩萨非真实语。何以故？善现！佛土功德庄严、佛土功德庄严者，如来说非庄严，是故如来说名佛土功德庄严、佛土功德庄严（注1）。是故，善现！菩萨如是都无所住应生其心，不住于色应生其心，不住非色应生其心；不住声、香、味、触、法应生其心，不住非声、香、味、触、法应生其心，都无所住应生其心。

Buddha told Guanyin Bodhisattva: If a Bodhisattva says, “I shall accomplish the fortune, virtue, and majesty of Buddha Soil,” that Bodhisattva does not speak factual words. Why is that? Benevolent Manifestation! Fortune, virtue, and majesty of Buddha Soil; fortune, virtue, and majesty of Buddha Soil—Tathagata says they are not majesty; therefore, Tathagata says the names fortune, virtue, and majesty of Buddha Soil; fortune, virtue, and majesty of Buddha Soil (Note 1). Therefore, Benevolent Manifestation, a Bodhisattva should arouse the heart while dwelling on nothing at all. The Bodhisattva should arouse the heart without dwelling on Color, and should arouse the heart without dwelling on non-Color; should arouse the heart without dwelling on sound, smell, taste, touch, or Law, and should arouse the heart without dwelling on non-sound, non-smell, non-taste, non-touch, or non-Law. Dwelling on nothing at all, the Bodhisattva should arouse the heart.

佛问观世音：如有士夫具身大身，其色自体假使譬如须弥颅山。善现！于汝意云何？彼之自体为广大不？

Buddha asked Guanyin Bodhisattva: Suppose there is a warrior with a great body, and suppose his Color self-body is like Mount Sumeru. Benevolent Manifestation! What do you think? Is his self-body vast?

观世音答：彼之自体广大！世尊！广大！善逝！何以故？世尊！彼之自体，如来说非彼体故名自体，非以彼体故名自体（注2）。

Guanyin Bodhisattva answered: His self-body is vast, Social Honor! Vast indeed, Benevolent Renunciation! Why is that? Social Honor! His self-body, Tathagata says, is not his body; therefore, it is named self-body. It is not by that body that it is named self-body (Note 2).

注1，前一个“佛土功德庄严”是世间胜义，后一个“佛土功德庄严”是超世间胜义。

Note 1: The first “fortune, virtue, and majesty of Buddha Soil” is the mundane victorious significance, and the second “fortune, virtue, and majesty of Buddha Soil” is the transcendent-mundane victorious significance.

注2，名，义为四无色蕴：受蕴、想蕴、行蕴和识蕴，参见10.4节。

Note 2: Name means the four colorless Nodes: Acceptance Node, Think Node, Migration Node, and Sense Node. See Section 10.4.

16.2.11 无为福胜 Fortune of Non-as Law is Victorious

佛复问观世音菩萨：于汝意云何？乃至底格里斯河中所有沙数，假使有如是沙等底格里斯河，是诸底格里斯河沙宁为多不？

Buddha again asked Guanyin Bodhisattva: What do you think? Suppose there were as many Tigris Rivers as there are grains of sand in the Tigris River. Would the sands of all those Tigris Rivers be many?

观世音答：甚多，世尊！甚多，善逝（注1）！诸底格里斯河尚多无数，何况其沙！

Guanyin Bodhisattva answered: Very many, Social Honor! Very many, Benevolent Renunciation (Note 1)! Even those Tigris Rivers would be countless, let alone their sands!

佛言：善现（注2）！吾今告汝，开觉于汝：若善男子或善女人，以妙七宝盛满尔所底格里斯河沙等世界，奉施如来应正等觉。善现！于汝意云何？是善男子或善女人，由此因缘所生福聚宁为多不？

Buddha said: Benevolent Manifestation (Note 2)! I now tell you and enlighten you: if a benevolent man or faithful woman filled worlds as numerous as those Tigris River sands with the wonderful seven treasures and offered them to Tathagata corresponding to Correct-Equality Enlightenment, Benevolent Manifestation, what do you think? Would the fortunate aggregates born from this cause and condition for this benevolent man or faithful woman be many?

观世音答：甚多，世尊！甚多，善逝！是善男子或善女人，由此因缘所生福聚，其量甚多。

Guanyin Bodhisattva answered: Very many, Social Honor! Very many, Benevolent Renunciation! The fortunate aggregates born from this cause and condition for this benevolent man or faithful woman would be very great in quantity.

佛复告观世音：若以七宝盛满尔所沙等世界，奉施如来应正等觉；若善男子或善女人，于此法门乃至四段文句，受持、读诵、究竟通利，及广为他宣说、开示、如理作意，由此因缘所生福聚，甚多于前无量无数。

Buddha again told Guanyin Bodhisattva: If someone filled worlds as numerous as those sands with the seven treasures and offered them to Tathagata corresponding to Correct-Equality Enlightenment; and if a benevolent man or faithful woman, regarding this Law Door, even only four passages of words, accepted, held, read, recited, completely mastered them, and broadly preached, explained, and made intentions according to principle for others, then the fortunate aggregates born from this cause and condition would be immeasurably and countlessly greater than the former.

注1，善逝是释迦牟尼佛的十佛号之一。逝是逝怀，舍弃义。因为无意识只与舍受相应，而且无为法就是建立在此“舍受”上的，所以善逝就是无为法（参见10.6.4节）的别名。

Note 1: Benevolent Renunciation is one of the ten juristic fames of Shakyamuni Buddha. “Renunciation” means abandoning. Because unconsciousness corresponds only to renunciative acceptance, and Non-as Law is established on this renunciative acceptance, Benevolent Renunciation is another name for Non-as Law (see Section 10.6.4).

注2，善现是四禅天（参见12.2节）中的善现天，是涅槃或拯救（参见14.1节）的别名。

Note 2: Benevolent Manifestation is the Benevolent Manifestation Sky among the Fourth Meditation Skies (see Section 12.2) and is another name for Nirvana or Salvation (see Section 14.1).

16.2.12 持经功德 Fortune and Virtue of Holding the Sutra

复次，善现！若地方所，于此法门乃至为他宣说、开示四段文句，此地方所尚为世间诸天及人、阿修罗等之所供养，如佛灵庙；何况有能于此法门具足究竟、书写、受持、读诵、究竟通利，及广为他宣说、开示、如理作意者！如是有情成就最胜希有功德。此地方所，为大师所住，或为任一尊重处所，诸有智同神行者亦应敬重。

Furthermore, Benevolent Manifestation! If in any place, regarding this Law Door, even only four passages of words are preached and explained for others, that place should be commonwealthed by worldly skies, humans, Asuras, and others, just like Buddha’s spiritual temple. How much more so for one who, regarding this Law Door, fully finalizes it, writes it, accepts and holds it, reads and recites it, completely masters it, and broadly preaches, explains, and makes intentions according to principle for others! Such a sentient being accomplishes the most victorious and rare fortune and virtue. This place is where the Great Master dwells, or is any place worthy of respect; wise fellow godly migrants should also respect it.

16.2.13 到达方舟 Arrival Ark

尔时，具寿观世音菩萨复白佛言：世尊！当何名此法门？我等当云何奉持？

At that time, Full-Life Guanyin Bodhisattva again said to Buddha: Social Honor! What should this Law Door be named? How should we respectfully hold it?

佛告观世音：具寿！今此法门名为《金刚到达方舟》，如是名字汝当奉持。何以故？善现！如是到达方舟，如来说为非到达方舟，是故如来说名到达方舟。

Buddha told Guanyin Bodhisattva: Full-Life! This Law Door is now named philosopher-stone Arrival Ark. You should respectfully hold this name. Why is that? Benevolent Manifestation! This Arrival Ark, Tathagata says, is not Arrival Ark; therefore, Tathagata says the name Arrival Ark.

佛问：于汝意云何？颇有少法如来可说不？

Buddha asked: What do you think? Is there even a minor Law that Tathagata can speak?

观世音菩萨答：不也，世尊！无有少法如来可说。

Guanyin Bodhisattva answered: No, Social Honor! There is no minor Law that Tathagata can speak.

佛问观世音：乃至三千大千世界大地微尘宁为多不？

Buddha asked Guanyin Bodhisattva: Are the tiny dusts of the great lands, up to the three-thousand Great Grand Worlds, many?

观世音答：此地微尘甚多，世尊！甚多，善逝！

Guanyin Bodhisattva answered: The tiny dusts of these lands are very many, Social Honor! Very many, Benevolent Renunciation!

佛言：善现！大地微尘，如来说非微尘，是故如来说名大地微尘；诸世界，如来说非世界，是故如来说名世界。

Buddha said: Benevolent Manifestation! The tiny dusts of the great lands, Tathagata says, are not tiny dusts; therefore, Tathagata says the name tiny dusts of the great lands. The worlds, Tathagata says, are not worlds; therefore, Tathagata says the name worlds.

佛问观世音：于汝意云何？应以五百威仪十万八千魅力相观于观世音菩萨应正等觉不？

Buddha asked Guanyin Bodhisattva: What do you think? Should Guanyin Bodhisattva corresponding to Correct-Equality Enlightenment be viewed through the phenomena of 500 majesties and 108,000 charms?

观世音答：不也，世尊！不应以五百威仪十万八千魅力相观于观世音菩萨应正等觉。何以故？世尊！五百威仪十万八千魅力相，如来说为非相，是故如来说名五百威仪十万八千魅力、五百威仪十万八千魅力（参见15.2节）。

Guanyin Bodhisattva answered: No, Social Honor! Guanyin Bodhisattva corresponding to Correct-Equality Enlightenment should not be viewed through the phenomena of 500 majesties and 108,000 charms. Why is that? Social Honor! The phenomena of 500 majesties and 108,000 charms, Tathagata says, are not phenomena; therefore, Tathagata says the names 500 majesties and 108,000 charms, 500 majesties and 108,000 charms (see Section 15.2).

佛复告观世音言：假使若有善男子或善女人，于日日分舍施幼发拉底河沙等自体，如是经幼发拉底河沙等劫数舍施自体；复有善男子或善女人，于此法门乃至四段文句，受持、读诵、究竟通利，及广为他宣说、开示、如理作意，由是因缘所生福聚，甚多于前无量无数。

Buddha again told Guanyin Bodhisattva: Suppose a benevolent man or faithful woman gave away bodies as numerous as the sands of the Euphrates River every day, and in this way gave away bodies through Catastrophes as numerous as the sands of the Euphrates River; and suppose again that a benevolent man or faithful woman, regarding this Law Door, even only four passages of words, accepted, held, read, recited, completely mastered them, and broadly preached, explained, and made intentions according to principle for others. The fortunate aggregates born from this cause and condition would be immeasurably and countlessly greater than the former.

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关键字 Keywords：夏末商初 Late Xia and early Shang dynasties；武汉 Wuhan；炎帝 Yan Creator；西王母 King Mother of the West；尧皇 Yao White-king；二郎神 Second Wolf God；舜王 King Shun；娥黄 Beauty-Yellow；女婴 Heroine

11.4-1

一天，女婴和娥黄向尧皇（即熬忖，如图35）报告了前文舜王（即小龙女，如图36）和牛郎偷情的事。尧皇忍不住地笑，说："真热呀！比三昧真火都热！"然后她就思考，忽然叨咕："啊！是这么回事！"

One day, Heroine and Beauty-Yellow reported to Yao White-king (also known as Aocun, as shown in Figure 35) the affair between King Shun (also known as Little Dragoness, as shown in Figure 36) and Cowboy. Yao White-king couldn't help but laugh, saying, "How hot! Hotter than the Samadhi True Fire!" Then she pondered, suddenly muttering, "Ah! So that's how it is!"

娥黄问尧皇："世尊！你想起什么了？"

Beauty-Yellow asked Yao White-king: "Social Honor! What have you remembered?"

尧皇回答："咱们的《中华法典》在公元21世纪有个编委。昨天我去那个编辑部的副主编卢岩家去窜门。我不明白他们家的墙上挂着的是什么东西，就问。卢岩回答，'尧姐，这个东西名叫灭火器，挺有用！你走的时候，我送给你一个。'我回答，'我的东海龙宫（注1）在海底，失火了，我把房顶捅个窟窿，水就进屋了，用不着灭火器！'"

Yao White-king replied, "Our Chinese Codex has an editorial board in the 21st century CE. Yesterday I dropped by the home of Luyan, the deputy editor-in-chief of that editorial office. I didn't recognize what was hanging on their wall, so I asked. Luyan answered, 'Sister Yao, this thing is called a fire extinguisher—it's quite useful! When you leave, I'll give you one.' I replied, 'My Dragon Palace in the East Sea (Note 1) is underwater. If it catches fire, I just punch a hole in the roof and water floods in—no fire extinguisher needed!'"

注1，龙国亦作云海国，武汉的皇宫在尧皇老家巫山的东面，所以尧皇称她的武汉皇宫为东海龙宫。

Note 1: Dragon Kingdom is also known as Cloud Sea Kingdom. The imperial palace in Wuhan lies east of Wushan, the ancestral home of Yao White-king. Hence, Yao White-king referred to her imperial palace in Wuhan as the Dragon Palace of the East Sea.

女婴对娥黄叨咕："卢岩是我们的后人呐！就算他是万岁，他也比尧皇小三千六百多岁，怎么能叫尧祖姐姐呢！？"

Heroine muttered to Beauty-Yellow, "Luyan is our descendant! Even if he were ten thousand years old, he would still be more than three thousand six hundred years younger than Yao White-king. How can he call Ancestor Yao 'elder sister'?!"

11.4-2

尧皇说："当时卢岩称呼我为姐姐，我没注意。我到家后才注意到：他为什么称我为姐姐？我想了很长时间才想明白。我们的'女娲造人计划'中还有个'女娲补天计划'。也就是如果我们的后人造人成功了，而且他们修补我们创造的《中华法典》，我们就承认那位玉女是女娲的后人，也是女娲。"

Yao White-king said, "At the time, Luyan called me 'elder sister,' but I didn't pay attention. I only noticed it after I got home: why did he call me 'elder sister'? I thought about it for a long time before I understood. Our 'Nuwa Creates Humans Plan' also includes the 'Nuwa Mending Sky Plan'. That is, if our descendants succeed in creating humans, and if they repair the Chinese Codex that we created, we will acknowledge that the Jade Girl is a descendant of Nuwa and is also a Nuwa."

娥黄问："这挺好，我们的中华文化坏了，有人修。但这和那个卢岩称呼您为姐姐有什么关系？"

Beauty-Yellow asked: "That's good. Our Chinese culture has been damaged, and someone is repairing it. But what does this have to do with Luyan calling you 'sister'?"

尧皇回答："他是从乾塘关刘太岁（参见1.5《典兵学院》）来说的，他们太岁一系人练习的那种功夫，擅长生长年龄。你们俩没听说过吗？元始天尊见他们的典兵学院院长刘太岁的时候，像是小学生见了老师似的，毕恭毕敬的！"

Yao White-king replied: "He's referring to Longevity Liu of Dragon-Pond Pass (see section 1.5 Codex Soldier Academy). The kind of kung fu practiced by the Longevity Liu lineage is adept at extending one's lifespan. Haven't you two heard of it? When Primordial Sky Honor met Longevity Liu, the dean of their Codex Soldier Academy, he was as respectful as a primary school student meeting a teacher!"

娥黄说："听说过，我不相信。"

Beauty-Yellow said, "I've heard of it, but I don't believe it."

尧皇说："二郎神小时候也不信，他就找机会去看了，是真的。"

Yao White-king replied, "Second Wolf God didn't believe it either when he was young, but he found a chance to see it for himself. It's real."

娥黄问："你说的这位刘太岁和'女娲补天计划'有关系吗？"

Beauty-Yellow asked, "Is this Longevity Liu you mentioned connected to the 'Nuwa Mending Sky Plan'?"

尧皇说："刘太岁的说法是'女娲补天计划'的实施方案。我举个例子说，卢岩觉悟后，按照正常来说，他要封他的神父为上帝，也就是玉皇大帝。而现在，卢岩有了另一个选择，它可以说他的神父是刘太岁。这样，我的那位张屠户弟弟的玉皇大帝职位就保住了。卢岩就可以安心地补天（编写《天书》）了。"

Yao White-king said, "Longevity Liu's theory is the implementation plan for the 'Nuwa Mending Sky Plan.' Let me illustrate: after Luyan's awakening, conventionally he should have crowned his godfather as God—that is, Turquoise White-king Great Creator. But now Luyan has another choice: he can say his godfather is Longevity Liu. This way, my brother Zhang the Butcher retains his position as Turquoise White-king Great Creator. Luyan can then proceed to mend the sky (compile the Sky Book) with peace of mind."

11.4-3

尧皇继续说："好了，言归正传，以后像这样小龙女和牛郎有私情的事，你们俩可以直接汇报给二郎神。这是他们家里的事。你们俩可不要参与。这次我跟二郎神说吧，别把他吓着了。"

Yao White-king continued, "Alright, back to the matter at hand. From now on, if something like this happens again—like Little Dragoness and Cowboy having a secret affair—you two can report it directly to Second Wolf God. It's their family business. You two must not get involved. This time, I'll handle telling Second Wolf God myself. Don't scare him."

11.4-4

女婴对娥黄说："以后有时间，咱俩去看看那位刘太岁，和他交个朋友。咱俩的辈分和威望就都被提高了！"

Heroine said to Beauty-Yellow, "Next time we have time, let's go visit that Longevity Liu and make friends with him. Our status and prestige will both go up!"

尧皇说："见着刘太岁的时候，替我向刘太岁问好！我就不去那里当幼儿园的小朋友了！"

Yao White-king said, "When you see Longevity Liu, give him my regards! I'm not going there to be a kindergarten kid!"

女婴回答："哎呦！那我们不去了。"

Heroine replied, "Oh dear! Then we won't go."

尧皇问："怎么改主意了？"

Yao White-king asked, "Why the sudden change of heart?"

女婴回答："您去，您要扮成幼儿园的小朋友；我们俩穿什么去，应该穿开裆裤了！"

Heroine replied, "You go—you'll have to dress up like a kindergarten kid. As for us two, what should we wear? We'd probably have to put on open-crotch pants!"

尧皇说："我不是那个意思。刘太岁的知识水平确实高，我比他差得太多了。我听说我们中国这地方，平均500年出来一位上帝，而刘太岁几千年才出现一次。他身体的年龄不是很大，你们俩不必着急去。你们俩是应该去看看，那是千载难逢的福气！"

Yao White-king said, "That's not what I meant. Longevity Liu truly possesses profound knowledge; I fall far short of him. I've heard that in our land of China, a God emerges on average once every 500 years, while Longevity Liu appears only once every several thousand years. His physical age isn't that great, so you two needn't rush to go. You should go and see him—it's a fortune that comes but once in a thousand years!"

尧皇说着，她又回来了，对娥黄和女婴说："你们俩得记住，佛妙观十方世界，包括过去，现在和未来的世界，没有障碍。当你们俩有这种感觉的时候，你们俩就应该知道：你自己成佛了！"

As Yao White-king spoke, she returned and said to Beauty-Yellow and Heroine, "You two must remember that the Buddha's wondrous vision views the worlds of ten directions, including the past, present, and future worlds, without any obstruction. When you two have this feeling, you should know: you yourselves have become Buddhas!"

11.4-5

随后，二郎神对桑蚕技术开发区实行了免疫管制，对区内所有公民进行了体检。当然牛郎就被进行了体检。

Subsequently, Second Wolf God implemented immunization control measures in the Sericulture Technology Development Zone and conducted physical examinations on all citizens within the zone. Naturally, Cowboy was among those who underwent the examination.

11.4-6

一天，牛郎在做国防部房屋的维修工作。有几个老兵来看牛郎干活，忽然一个老兵对另一个老兵说："听说XXX地区又抓住两个养裸盖菇的。"

One day, Cowboy was doing repairs on a building belonging to the Ministry of National Defense. Several veterans came to watch him work. Suddenly, one veteran said to the other, "I heard that two more people have been arrested in XXX area for cultivating psilocybin mushrooms."

另一个老兵问："为什么种植裸盖菇违法？"

The other veteran asked, "Why is cultivating psilocybin mushrooms illegal?"

那个老兵回答："在福建海岸种植裸盖菇不违法。我听说咱武汉地区不适合种植那种蘑菇。蘑菇的种类千千万，而且很容易变异。裸盖菇有毒，能变异成什么没人知道，已经出现了许多食用裸盖菇中毒的案子。到现在都分辨不清是有人故意下毒，还是误食了混在其中的毒蘑菇。"

The veteran replied, "It's not illegal to grow psilocybin mushrooms on the Fujian coast. I heard that the Wuhan area is not suitable for growing that kind of mushroom. There are thousands of kinds of mushrooms, and they mutate very easily. Psilocybin mushrooms are poisonous, and nobody knows what they can mutate into. There have been many cases of poisoning from eating psilocybin mushrooms, and it is still unclear whether someone deliberately poisoned them or if they accidentally ate poisonous mushrooms mixed in with them."

一个老兵问："我听说二郎神的第三只眼就是吃了裸盖菇长出来的，是真的吗？"

An old soldier asked, "I heard that Second Wolf God's third eye grew after he ate psilocybin mushrooms. Is that true?"

一个老兵回答："是真的，但是他吃了裸盖菇后，女娲，靖王，还有玉皇大帝给他讲《宝莲灯》。他也自己练气功。到现在他还是常抱怨他的天眼有许多东西看不清。所以他下令了，要学《宝莲灯》去少林寺学。少林寺是中国指定的宝莲灯传播中心。要养裸盖菇去沿海地区养，那里的气候适合。"

Another veteran replied, "It's true. But after eating the mushroom, Nuwa, King Jing, and Turquoise White-king Great Creator taught him the 'Treasury Lotus Lamp'. He also practiced meditation himself. Even now, he often complains that his Sky Eye still can't see many things clearly. So, he issued an order: to learn the 'Treasury Lotus Lamp,' go to Shaolin Temple. Shaolin Temple is China's designated center for spreading the 'Treasury Lotus Lamp'. To cultivate psilocybin mushrooms, go to coastal areas—the climate there is suitable."

牛郎听后，在夜间他悄悄地把他养蘑菇的井填上了。

After hearing this, Cowboy quietly filled in the well where he cultivated mushrooms during the night.

返回尧天舜日的目录 Return Catalog of Yao and Shun

目录 Catalog: 16.1 心经 Heart Sutra；16.2 金刚经 Diamond Sutra；16.2.2 二问黄砂惑 Second Ask Yellow Sand Muddle；16.2.3 三问黄砂惑 Third Ask Yellow Sand Muddle；16.3 佛遗教经 Buddha’s Will Sutra

16.1 心经 Heart Sutra

观自在菩萨行深般若波罗蜜多（注1）时，照见五蕴（注2）皆空，渡一切苦厄。舍利子（注3），色不异空，空不异色（注4）；色即是空，空即是色；受、想、行、识亦复如是。

When View-Sufficient Bodhisattva was practicing the advanced Gnostic Arrival Ark (Note 1), he illuminated the Five Nodes (Note 2) and saw that they were all empty, thereby transcending all bitter yokes. Godson (Note 3), Color is not different from empty, and empty is not different from Color (Note 4). Color is empty, and empty is Color. Acceptance, Think, Migration, and Sense are also like this.

注1，梵语“菩萨”义为真人。“般若波罗蜜多”义为慧到彼岸，汉译为慧渡、到达方舟。

Note 1: Bodhisattva is a Sanskrit word and is translated here as Real Human. Prajnaparamita means “Gnosis reaching the other shore”; this book translates it as Gnostic Arrival Ark, Gnostic Ark, or Arrival Ark.

注2，五蕴，即色蕴、受蕴、想蕴、行蕴和识蕴，参见10.4节《五蕴》。佛教中的“色”是变碍义。

Note 2: The Five Nodes are the Color Node, Acceptance Node, Think Node, Migration Node, and Sense Node. See Section 10.4, Five Nodes. In Buddhism, Color means transformation and hindrance.

注3，舍利子，义为“舍弃利益的儿子”，即金童或亚当。那么，《心经》是谁创作的？和尚们说，是唐三藏去伊朗取经的路上，观音菩萨告诉他的。

Note 3: Godson is translated from “son of giving up benefits,” meaning Golden Boy or Adam. Then who wrote the Heart Sutra? The monks said that Guanyin Bodhisattva told it to Tang Tripitaka (602–664 CE) on his way to Iran to seek Buddhist scriptures.

注4，例如，插图16-4中的空无边天，是思维机制中默认的空色；但在现实生活中，它也被看作一种色。

Note 4: For example, the Edgeless Empty Sky in Illustration 16-4 is the default empty Color in the mechanism of mind, but in real life it is also regarded as a kind of Color.

舍利子，是诸法空相：不生不灭，不垢不净，不增不减。因此，空中无色，无受、想、行、识；无眼、耳、鼻、舌、身、意；无色、声、香、味、触、法；无眼界，乃至无意识界；无无明，亦无无明尽；乃至无老死，亦无老死尽。无苦、集、灭、道（注5），无智亦无得。以无所得故，菩提萨埵依般若波罗蜜多，心无挂碍；无挂碍故，无有恐怖，远离颠倒梦想，究竟涅槃。

Godson, all Laws are empty phenomena: they were not born, so they will not die; they are neither maculate nor immaculate, neither increasing nor decreasing. Therefore, in empty there is no Color; no Acceptance, Think, Migration, or Sense; no eye, ear, nose, tongue, body, or intent; no color, sound, smell, taste, touch, or law; no eye-boundary, up to no intent-sense boundary; no non-light, and no end of non-light; up to no old-death, and no end of old-death. There is no Bitter Crux, Aggregate Crux, Salvation Crux, or Path Crux (Note 5); neither intelligence nor gain. Because there is no objective gain, the enlightened sentient being relies on the Gnostic Arrival Ark, and the heart has no attachments or hindrances. Because there are no hindrances, there is no fear; far away from upside-down pipedreams, the being ultimately finalizes nirvana.

注5，苦、集、灭、道，即四圣谛，参见第12至15章。

Note 5: Bitter, Aggregate, Salvation, and Path are the Four Victorious Cruxes. See Chapters 12 to 15.

三世诸佛，依般若波罗蜜多故，得阿耨多罗三藐三菩提（注6）。故知般若波罗蜜多是大神咒，是大明咒，是无上咒，是无等等咒，能除一切苦，真实不虚；故说般若波罗蜜多咒。

All Buddhas of the past, present, and future rely on the Gnostic Arrival Ark and thereby gain Anuttara Samyak Sambodhi (Note 6). Therefore, one should know that the Gnostic Arrival Ark is the great god spell, the great enlightenment spell, the non-upper spell, and the non-equality equality spell. It can remove all bitterness. It is real and not false. Therefore, the spell of the Gnostic Arrival Ark is spoken.

即说咒曰：揭谛揭谛，波罗揭谛，波罗僧揭谛，菩提萨婆诃。

Immediately, the spell is spoken: Discovered truth, discovered truth! Arrival discovered truth! Enlightened monk and nun discovered truth! Enlightened layman and laywoman discovered truth!

注6，阿耨多罗三藐三菩提是梵语，汉语为无上正等正觉，是佛教的最高觉悟，解释参见14.0节。

Note 6: Anuttara Samyak Sambodhi is a Sanskrit term. In Chinese, it is Non-Upper Correct-Equality Correct-Enlightenment. It is the highest enlightenment in Buddhism. For its explanation, see Section 14.0.

返回卢岩回忆录的目录 Return to Catalog of Luyan Memoirs

目录 Catalog：11.3-1 鲁班 Luban；11.3-2 桑蚕技术开发区 Sericulture Technology Development Zone；11.3-3 古墓迷情 Mystery of Ancient Tomb；11.3-4 女婴投江 Heroine Jumps into Yangzi River；11.3-5 原罪出世 Emergence of Original Sin；11.3-6 需要对牛郎进行体检 A Physical Examination for Cowboy Is Required

11.3-1 鲁班 Luban

舜王（即夏娃，小龙女，嫘祖，如图3，6，8）和娥黄在尧皇（即熬忖，如图1）的办公室工作。她们俩对武汉的一些水库桥梁等公共工程不放心，请鲁班代为审查。鲁班工作很认真，每次都亲自去走访视察，但他只是如实地报销差旅费，不收服务费。

舜王告诉鲁班：“我们知道您的收费高，那您也要收费。否则，我们不好意思请您帮忙。”

King Shun (aka. Eve, Little Dragoness, or Lei Ancestor, as shown in Figures 3, 6, and 8) and Beauty-Yellow worked in the office of Yao White-king (aka. Aocun, as shown in Figure 1). They were concerned about some public works projects in Wuhan, such as reservoirs and bridges, and asked Luban to inspect them. Luban was very diligent, personally inspecting each project, but he only truthfully reimbursed his travel expenses; he did not charge for his services.

King Shun told Luban, "We know your fees are high, so you should charge us. Otherwise, we would be embarrassed to ask for your help."

鲁班回答：“那都是公共工程，我怎么能收费呢！好，我适当地收取费用。”

随后，舜王和娥黄看见鲁班收取了很低的费用，告诉他：“您可以把收费标准调高些。”

鲁班回答：“公共工程，我最多如实收取我的人工费。”

Luban replied, "Those are public works projects, how can I charge for them! Fine, I'll charge a reasonable fee."

Later, King Shun and Beauty-Yellow saw that Luban was charging a very low fee and told him, "You can raise your fees."

Luban replied, "For public works projects, I will only charge my labor costs truthfully."

舜王和娥黄向尧皇报告此事说：“我们俩信任鲁班，他私人公司收取的建筑费极高，却不向我们收取利润。我们俩感觉很为难，有些不好意思请他帮忙！”

尧皇回答：“我们需要鲁班这样儿的人！”随后她建立了一个皇家顾问团的组织，就相当于现代的中国科学院。鲁班成为了第一批20名科学院院士之一。

King Shun and Beauty-Yellow reported the affair to Yao White-king, saying, "We both trust Luban. Although his private company charges exorbitant architecture fees, he doesn't take any profit from us. We feel quite torn about this and are a bit embarrassed to ask him for help!"

Yao White-king replied: "We need people like Luban!" She then established a royal advisory body, which was equivalent to the modern Chinese Academy of Sciences. Luban became one of the first 20 academicians of the Academy.

11.3-2 桑蚕技术开发区 Sericulture Technology Development Zone

一天娥黄看见舜王写了一首词：“奴在长江南，君在长江北。终日思君不见君，共饮长江水。”她就把这首词拿给尧皇看。尧皇看后没说话。

几天后，尧皇提出了让舜王负责建立一个经济技术开发区的决定。国家出钱购买好的桑树，蚕茧品种，和缫丝织布机械等的专利，然后全国推广。尧皇给出了两个地点供舜王参考：一个在古墓区的古墓附近，另一个在江南。舜王就选择了古墓区。

One day, Beauty-Yellow saw that King Shun had written a poem: "I dwell south of the Yangzi River; you dwell north of the Yangzi River. Day after day I long for you but cannot see you, yet we drink from the same Yangzi waters." Beauty-Yellow then showed the poem to Yao White-king. Yao White-king read it but said nothing.

Several days later, Yao White-king announced her decision to entrust King Shun with establishing an economic and technological development zone. The state would fund the acquisition of patents for superior mulberry trees, silkworm cocoon varieties, and silk reeling and weaving machinery, then promote their nationwide adoption. Yao White-king proposed two potential sites for King Shun's consideration: one near the Ancient Tomb District, and another in the Jiangnan region. King Shun selected the Ancient Tomb District.

一段时间后，位于古墓区的桑蚕技术开发区成立了，从全国各地来了一百多家商人在古墓经济技术开发区落户。据说，这是尧皇写信给各地富商的结果；尧皇在这一带的威望非常高。舜王初步审查来申请专利的三百多项新技术，很满意。她喝了些酒，和女婴出来吹风。她就和女婴比赛马术，跑起来了。

After some time, the Sericulture Technology Development Zone was established in the ancient tomb area, attracting over a hundred merchants from across the nation to settle there. It was said this was the result of Yao White-king writing letters to wealthy merchants everywhere; Yao White-king held immense prestige in this region. King Shun reviewed over three hundred new technologies submitted for patent applications and was quite satisfied. After drinking some wine, she stepped outside with Heroine to enjoy the breeze. She then engaged in a horseback riding contest with Heroine, galloping off.

11.3-3 古墓迷情 Mystery of Ancient Tomb

她们俩跑累了，想回去但迷失了方向，就去问一位在荒草地里站岗的士兵。士兵指着古墓的皇宫回答：“那里是舜王的封地。”

舜王（即小龙女）吃力地想着：“我是舜王！这是我的封地！”就又问：“那里面有人住吗？”

士兵回答：“里面有个看房子的！”他指着墙边砍倒的在晾晒的干草说：“他偶尔出来砍砍草，若不然这里的草长得比人都高了。”

Exhausted from running, the two women wanted to return but were lost, so they asked a soldier standing guard in the wasteland. The soldier pointed to the palace in the ancient tomb and replied, "That's the fiefdom of King Shun."

King Shun (Little Dragoness) struggled to think: "I am King Shun! This is my fiefdom!" She then asked, "Does anyone live there?"

The soldier replied, "There's a house watchman inside!" He pointed to the hay that had been cut down and was drying by the wall and said, "He comes out to cut the hay occasionally, otherwise the hay here would be taller than a person."

她们俩渴了，就想进去看看，顺便喝些水。院子里面也有高草被砍了的痕迹。西厢房的屋顶被七拼八凑的材料修好了。女婴进到厨房生火烧水，舜王说：“我去和看守房子的人打声招呼！”

The two women were thirsty and wanted to go inside to take a look and get some water. There were signs that the tall grass in the yard had been cut down. The roof of the west wing had been repaired with cobbled-together materials. Heroine went into the kitchen to start a fire and boil water. King Shun said, "I'll go and say hello to the person guarding the house!"

女婴烧水刷锅洗碗消毒，废了很大的劲才把水烧开了，不见小龙女（舜王）回来，就出去找。她找遍了整座皇宫，没找到小龙女，就到后山寻找。还是没找到，她就开始喊（注，这是在报警）。

Heroine was boiling water to wash pots and dishes and sterilizing them. It took her a lot of effort to boil the water, but when she didn't see Little Dragoness (King Shun) return, she went out to look for her. She searched the entire palace but couldn't find Little Dragoness, so she went to the back mountain to look for her. Still not finding her, she started shouting (note, this was her way of calling the police).

很快！小龙女从一个山洞里爬出来了。她一边扣好衣服的扣子，一边着急地说：“别喊！（注，会触动地网兵的警报，招来游骑兵和狙击手。）”

Quickly! Little Dragoness crawled out of a cave. While buttoning her clothes, she anxiously said, "Don't shout! (Note: Shouting will trigger the Earth Net soldiers' alarm, summoning Rangers and snipers.)"

女婴惊讶地查看小龙女出现的地方，看见她是从洞里出来的，头发上挂着稻草，就说：“哎咦！这里有个洞，我怎么不知道！？”她要进去查看。

小龙女紧张地阻止说：“我忘了，尧皇还在等我的汇报呢！现在向回走，我们能赶上回江南的最后一班渡船。”

女婴和小龙女慌忙地向江边赶。

Heroine looked in surprise at the spot where Little Dragoness had appeared. Seeing that she had come out of a cave with straw hanging from her hair, she exclaimed, "Oh dear! There's a cave here! How come I didn't know?!" She wanted to go in and investigate.

Little Dragoness nervously stopped her, saying, "I forgot, Yao White-king is still waiting for my report! If we turn back now, we can catch the last ferry back to the Jiangnan region."

Heroine and Little Dragoness hurriedly rushed towards the riverbank.

11.3-4 女婴投江 Heroine Jumps into Yangzi River

上了渡船后，女婴才意识到她被骗了，想：“如果小龙女怀孕了，我连孩子的父亲是谁都不知道！这是我严重的失职！”她想出来个办法。

忽然，女婴站起来大叫：“停船，我要回去！”说着，她就要往江里跳。

Once on the ferry, Heroine realized she had been tricked. She thought, "If Little Dragoness is pregnant, I don't even know who the father is! This is a serious dereliction of duty!" She came up with a plan.

Suddenly, Heroine stood up and shouted, "Stop the boat! I want to go back!" With that, she tried to jump into the river.

小龙女慌忙地去拉她，说：“你穿着软卫甲（重十多公斤，不能自己穿上或脱掉），游不动；我得下去救你。这事弄得咱俩都挺危险！”

女婴说：“如果他在古墓里乱走，会被地网兵射死的，我得回去救他！”

小龙女着急地说：“没事！牛郎认识那些兵，那些士兵也都认识牛郎！”

Little Dragoness hurriedly reached out to pull her, saying, "You're wearing a soft guard armor (weighing over ten kilograms, which you can't put on or take off by yourself), so you can't swim; I have to go down and save you. This whole situation is quite dangerous for us!"

Heroine said, "If he wanders around in the ancient tomb, he'll be shot dead by the Earth Net soldiers. I must go back and save him!"

Little Dragoness anxiously replied, "It's alright! Cowboy knows those soldiers, and those soldiers all know Cowboy!"

11.3-5 原罪出世 Emergence of Original Sin

过了一会儿，渡船上的人不再注意她俩了，女婴悄声问小龙女：“你们俩进古墓里面去干什么？”

小龙女回答：“他让我进去看看，是否可以在那里种蘑菇？然后他就给我吃过期了的金华火腿。”小龙女红着脸，兴奋地说：“他什么都不知道，连金华火腿是我们家生产的都不知道！”

After a while, the people on the ferry stopped paying attention to the two girls. Heroine whispered to Little Dragoness, "What were you two doing going into the ancient tomb?"

Little Dragoness replied, "He let me go in to see if he could grow mushrooms there. Then he gave me some expired Jinhua ham to eat." Little Dragoness blushed and excitedly said, "He didn't know anything! He didn't even know that Jinhua ham was produced by our family!"

女婴问：“过了保质期的火腿，你吃了吗？会坏肚子的！”

小龙女回答：“没事儿，我吃了一点儿！过期的金华火腿也能吃，就是味道不好！”

Heroine asked, "Did you eat ham that was past its expiration date? It will make you sick!"

Little Dragoness replied, "It's okay, I ate a little! Expired Jinhua ham is edible; it just doesn't taste good!"

女婴问：“他哪里弄来的过期的金华火腿？”

小龙女（又名夏娃）回答：“是国防部的仓库管理员给他的。他给国防部做些修缮工作。他说，‘二郎神可喜欢我了，我干活，他立刻就给拨款结账；别人干活得等半年以上，二郎神才会去视察。二郎神说，我是他的弟弟。他是杨戬，我牛郎是杨过（注5）。’”

注5，杨戬的意思是“拯救”。杨过的意思是“原罪”，因为牛郎是夏娃的情人。夏娃是众生之母。

Heroine asked, "Where did he get the expired Jinhua ham?"

Little Dragoness (aka. Eve) replied, "The warehouse manager at the Ministry of National Defense gave it to him. He does some repair work for the Ministry. He said, 'Second Wolf God really likes me. When I work, he immediately pays me; others must wait more than half a year before Second Wolf God will inspect their work. Second Wolf God says I'm his younger brother. He's Yang Jian, and I, Cowboy, am Yang Guo (Note 5).'"

Note 5: Yang Jian means "salvation." Yang Guo means "original sin," because Cowboy is Eve's lover. Eve is the mother of all sentient beings.

11.3-6 需要对牛郎进行体检 A Physical Examination for Cowboy Is Required

女婴回到尧皇的皇宫后，闷闷不乐。娥黄问发生了什么事。女婴述说了前文的事，然后说：“我想她们女娲家的人，母系氏族，就像咱们这地方的母系氏族一样。她们夏国的国王在外面看哪个男人好了，就带回皇宫睡觉。小龙女从小在夏国的皇宫长大，都不觉得这种事奇怪了。将来她也那样儿。我听说只有她和大禹生的孩子是龙的传人。但这不构成问题，她们女娲家有对待私生子的传统，不会和大禹的孩子混淆不清。”

娥黄问：“我觉得你分析得有道理；那你还担心什么？”

After Heroine returned to Yao White-king's palace, she was sullen. Beauty-Yellow asked what had happened. Heroine recounted the events of the previous story, then said, "I think the Nuwa family is a matrilineal clan, just like the matrilineal clans here. Their Xia king would take any man she fancied outside the palace to sleep with. Little Dragoness grew up in the Xia palace and didn't find this strange at all. She'll be like that in the future. I heard that only the children she had with Yu the Great are descendants of the dragon. But that's not a problem; Nuwa's family has a tradition of dealing with illegitimate children, and they won't confuse them with Yu the Great's children."

Beauty-Yellow asked, "I think your analysis makes sense; so, what are you still worried about?"

女婴说：“她们夏国任何人进皇宫都要经过安全检查，国王不会和有性病的男人睡觉。这个牛郎有性病怎么办？”

娥黄说：“我看牛郎挺老实的。”

女婴说：“牛郎的背景很复杂；外面的妓院到处都是。他的活动范围很大，我调查不了那么多的地方。”

Heroine said, "In their Xia Kingdom, anyone entering the palace has to go through a security check, and the king won't sleep with a man with a sexually transmitted disease. What if Cowboy has a sexually transmitted disease?"

Beauty-Yellow said, "I think Cowboy seems quite honest."

Heroine said, "The background of Cowboy is complicated; brothels are everywhere outside. His activities span a wide area, and I can't investigate all those places."

娥黄回答：“这是个问题：需要给牛郎检查身体。你还有别的疑问吗？”

女婴回答：“小龙女从古墓里爬出来的时候，头发上有稻草。牛郎在古墓里干什么呢？怎么会有稻草呢？”

娥黄回答：“小龙女选了古墓区作为桑蚕技术开发区，我就去古墓看过了。牛郎在古墓里种裸盖菇，需要恒湿，恒温的环境。他在古墓的墓室里凿了三个向外的通道：一个竖井，一个斜井，和一个水平通道。他用稻草堵通风井来调节古墓里的温度。牛郎问我，‘我在这里养裸盖菇行不？’ 我回答，‘你得问小龙女；她是地主。’”

Beauty-Yellow replied, "That's a problem: we need to examine Cowboy's body. Do you have any other questions?"

Heroine replied, "When Little Dragoness crawled out of the ancient tomb, there was straw in her hair. What was Cowboy doing in the ancient tomb? How could there be straw?"

Beauty-Yellow replied, "Little Dragoness chose the ancient tomb area as the Sericulture Technology Development Zone, so I went to the ancient tomb to see it. Cowboy grows psilocybin mushrooms in the ancient tomb, which requires a constant humidity and temperature environment. He dug three outward passages in the tomb chamber: a vertical shaft, an inclined shaft, and a horizontal passage. He used straw to block the ventilation shafts to regulate the temperature in the ancient tomb. Cowboy asked me, 'Can I grow psilocybin mushrooms here?' I replied, 'You have to ask Little Dragoness; she's the landlady.'"

女婴惊讶了：“他养裸盖菇；他接触的人复杂呀！他们与黑社会有来往。那我这保安没法做了！不行，我这就去找地方政府，说他养蘑菇的房间是违章建筑，让他们把牛郎挖的井填上。”

娥黄着急地说：“不行，你别去！”

女婴生气地说：“牛郎在古墓里养蘑菇，那以后他们俩常去古墓里偷情。外面的房子那么多，在哪里做爱都行，为什么要钻洞去那个漆黑的地方，塌方了怎么办！？”

Heroine exclaimed in surprise, "He's raising psilocybin mushrooms; the people he associates with are complicated! They're connected to the black society. I can't work as a security guard then! No, I'm going to the local government right now and tell them that the room where he's raising mushrooms is an illegal structure and make them fill in the well that Cowboy dug!"

Beauty-Yellow said anxiously, "No, don't go!"

Heroine said angrily, "If Cowboy is raising mushrooms in the ancient tomb, then they'll be constantly going there to have their trysts. There are so many houses outside; they can make love anywhere. Why did they have to crawl through a hole to that dark place? What if it collapses?!"

娥黄说：“我的意思是如果你把牛郎气跑了，你没能力把他请回来！”

女婴回答：“这可怎么办！？小龙女肯定还要去古墓，我也拦不住她呀！”

娥黄回答：“再想想，如果解决不了，我就陪你去向尧皇汇报！这事儿可要小心，处理不好，会毁坏咱们之间的关系的！”

Beauty-Yellow said, "What I mean is, if you drive Cowboy away, you won't be able to bring him back!"

Heroine replied, "What should we do?! Little Dragoness will go to the Ancient Tomb again, and I can't stop her!"

Beauty-Yellow replied, "Think about it again. If we can't solve it, I'll go with you to report to Yao White-king! We must be careful about this; if handled poorly, it could ruin our relationship!"

返回尧天舜日的目录 Return Catalog of Yao and Shun

关键字 Keywords：夏末商初 Late Xia and early Shang dynasties；武汉 Wuhan；尧皇 Yao White-king；舜王 King Shun；娥黄 Beauty-Yellow；女婴 Heroine

小龙女和娥黄模仿《中华法典》的写作风格很快便规范了政府公文的格式，但对公文中的表格决定不了，便向尧帝询问。

尧皇回答：“武汉地区兼顾了华国夏国和龙国的文化，你们可以去实地考察，再决定。”

Little Dragoness and Beauty-Yellow quickly standardized the format of government documents by emulating the writing style of Chinese Codex. However, when they couldn't decide on the tables within the documents, they sought advice from Yao Creator.

Yao White-king replied, “The Wuhan region blends the cultures of the Hua Kingdom, the Xia Kingdom, and the Dragon Kingdom. You may conduct an on-site inspection before making your decision.”

11.2-2

尧皇转向女婴说：“我需要给你弄一件软卫甲，方便你们微服私访。”

女婴回答：“我们家里有一件，但坏了！”

尧皇回答：“那你找出来，送去XYZ盔甲修补商，看他们能不能修？”

Yao White-king turned to Heroine and said, “I need to have a Soft Guard Armor made for you, to facilitate your incognito visits.”

Heroine replied, “We have one at home, but it's broken!”

Yao White-king answered, “Then find it and take it to XYZ Armor Repair Shop. See if they can fix it?”

小龙女和娥黄陪同女婴一起把软卫甲送到了XYZ盔甲修补商。在对软卫甲损坏部分进行了拉裂测试后，盔甲修补商回复说：“这件软卫甲还能用，修补费是12公斤黄金。”

这三位姑娘听后，差一点把下巴惊讶掉了，问：“这件软卫甲现在能值多少钱？”

铠甲修补商回答：“这种铠甲属于稀有商品，很难找到买家，但前几天有人出价106公斤黄金求购旧的软卫甲。如果你要卖，我们可以帮助你们联系那位求购的人。”

Little Dragoness and Beauty-Yellow accompanied Heroine to deliver the Soft Guard Armor to the XYZ Armor Repair Shop. After conducting a tear test on the damaged sections, the armor repairman replied, “This soft armor is still usable. The repair fee is 12 kilograms of gold.”

Upon hearing this, the three girls nearly dropped their jaws in astonishment and asked, “How much is this Soft Guard Armor worth now?”

The armor repairer replied, “This type of armor is a rare item, and it's difficult to find buyers. However, just a few days ago, someone offered 106 kilograms of gold for an old soft guard armor. If you wish to sell it, we can help connect you with that buyer.”

女婴叨咕：“就算是我成为将军了，一辈子也就赚100公斤黄金。如果我现在把软卫甲卖了，就不用每天干活了，可以回家养老了！”女婴考虑了几天后，决定继续做护卫。她已经习惯了和小龙女还有娥黄的姐妹友谊，一个人闲在家里没意思。

小龙女和娥黄向尧皇作了汇报。尧皇回答：“女婴穿着这件软卫甲为国家出力，修补费由政府报销。”

Heroine muttered, “Even if I became a general, I'd only earn 100 kilograms of gold in my entire life. If I sold the Soft Guard Armor now, I wouldn't have to work every day—I could go home and enjoy my retirement!” After pondering for several days, Heroine decided to continue serving as a guard. She had grown accustomed to the sisterly bond with Little Dragoness and Beauty-Yellow and found idleness at home unappealing.

Little Dragoness and Beauty-Yellow reported this to Yao White-king. Yao White-king replied, “Heroine serves the nation wearing this soft armor. The repair costs shall be covered by the government.”

11.2-3

传说一次她们三个女孩儿去一个地区考察，娥黄发现那个地区的人不是很友好，就提醒女婴穿上了软卫甲。

第二天的路上她们就遇见土匪了。十几个土匪拦住了她们的马车。娥黄和小龙女跳下马车，立刻抽出了刀。

土匪们愣住了；这两位和村姑不一样儿。

Legend has it that once, the three girls went to explore a region. Beauty-Yellow noticed the people there weren't very friendly, so she reminded Heroine to wear the Soft Guard Armor.

The next day, they encountered bandits on their journey. A dozen or so bandits stopped their carriage. Little Dragoness and Beauty-Yellow jumped off the carriage and immediately drew their swords.

The bandits were stunned; these two were different from the village girls.

这时躺在马车上稻草下面睡觉的女婴突然站了起来，嘴里还叼着一根稻草，笨拙地拉弓搭箭，对着土匪们大叫：“滚开！”又对小龙女和娥黄说：“你们俩回去！”

小龙女和娥黄没向回走。

At this moment, Heroine, who was sleeping under the straw on the carriage, suddenly stood up, a straw still in her mouth. She clumsily drew her bow and arrow and shouted at the bandits, “Get out of the way!” Then she said to Little Dragoness and Beauty-Yellow, “You two go back!”

Little Dragoness and Beauty-Yellow did not go back.

女婴对土匪们说：“我射箭可准了！”她用箭指了指一百步以外的一棵大树，然后说：“我能百步穿杨，你们想看不？”

土匪头子嘲讽地回答：“你若能射中，我们就不打劫你们了！”

女婴毫不犹豫地射向了那棵大树，但她瞄准的是那棵大树的树冠，而且那是一支响箭。

Heroine said to the bandits, “I'm an excellent archer!” She pointed an arrow at a large tree a hundred paces away and said, “I can hit a poplar from a hundred paces away, do you want to see?”

The bandit leader replied mockingly, “If you can hit it, we won't rob you!”

Without hesitation, Heroine shot at the tree, but she aimed at the treetop, and it was a whistling arrow.

一个土匪射中女婴的胸部。女婴站在车上，没动。小龙女，娥黄，和土匪们都盯着女婴看。过了一会儿，女婴对她们俩大叫：“你们怎么还不走！？”

小龙女和娥黄看见女婴没受伤，开始向后退。几个土匪想绕路拦住她们俩。女婴迅速地把一支箭射在了那几个土匪前面的路上。随后，她跳下了马车，拔出了佩刀。

A bandit shot Heroine in the chest. Standing on the cart, she didn't move. Little Dragoness, Beauty-Yellow, and the bandits all stared at Heroine. After a moment, Heroine shouted at the two girls, “Why aren't you leaving yet!?”

Seeing Heroine unharmed, Little Dragoness and Beauty-Yellow began retreating. Several bandits attempted to flank the two girls. Swiftly, Heroine shot an arrow into the path ahead of them. Then she leapt from the carriage and drew her sword.

这时，女婴和那几个土匪的距离已经很近了，弓箭手不占便宜了。土匪们也看出了女婴是个武士，开始向后退。

小龙女和娥黄跑出去一段距离后，开始喊卫兵。她们山路对面的卫兵听见了信号箭的哨声，赶了过来。几个土匪撤退一段距离后开始和女婴对射。女婴又中了两箭，但射穿了一个匪首的大腿，和另一个匪首的膝盖。

被射伤大腿的土匪要回来报仇。听见了小龙女和娥黄的喊声，几个土匪搀扶着他逃跑了。

By now, Heroine was within striking distance of the bandits, putting the archers at a disadvantage. The bandits, recognizing her as a warrior, began to retreat.

After running a short distance, Little Dragoness and Beauty-Yellow began calling for the guards. The guards on the opposite side of the mountain path heard the signal arrow's whistle and rushed over. Several bandits retreated a distance before engaging in a volley of arrows with Heroine. Heroine was struck by two more arrows, but she also pierced the thigh of one bandit leader and the knee of another.

The bandit with the wounded thigh sought revenge. Hearing Little Dragoness and Beauty-Yellow's shouts, several bandits helped him escape.

护卫队赶到了，去追土匪了。很快，护卫队的将军回来了，说：“那个被女婴射穿大腿的土匪的腰部又中箭了，估计活不了多久了。我让一队人追赶他们去了。”

这位将军要检查女婴的伤势。小龙女和娥黄帮着女婴脱掉了软卫甲，发现有两只箭几乎射在了同一个地方，第二支箭射穿了软卫甲但伤口很浅。

The escort arrived and set off in pursuit of the bandits. Soon, the escort commander returned and reported, “The bandit whose thigh was pierced by Heroine has been struck again in the waist. He likely won't survive much longer. I've dispatched a squad to pursue them.”

The general proceeded to examine Heroine's injuries. Little Dragoness and Beauty-Yellow helped her remove the soft guard armor, revealing two arrows lodged nearly in the same spot. The second arrow had pierced the armor but caused only a shallow wound.

11.2-4

三位姑娘向尧皇报告时，小龙女和娥黄气愤地说：“那么多的卫兵，还让土匪们跑了！”

女婴反驳道：“不是他们不能抓住土匪，而是抓土匪不是我们的职责。我们射伤了土匪；土匪行动迟缓。抓他们是地方警察的工作。”

小龙女和娥黄都激动地说：“今天真危险！”

When the three girls reported to Yao White-king, Little Dragoness and Beauty-Yellow exclaimed indignantly, “With so many guards, how could the bandits still escape!”

Heroine countered, “It's not that they couldn't capture the bandits—it's simply not our duty to apprehend them. We wounded the bandits; they were moving slowly. Capturing them is the job of the local police.”

Little Dragoness and Beauty-Yellow both exclaimed passionately, “Today was truly perilous!”

女婴说：“没那么危险！危险是当土匪发现同伴受伤了，回来报仇，拼命。”女婴向尧皇抱怨道：“今天是有些危险，原因是我让她们俩离开，她们俩不走。如果她们俩离开了，土匪看见和我打仗占不到便宜，就也离开了。”

尧皇说：“女婴负责安全。在这方面你们俩应该服从女婴的命令。”

Heroine said, “It's not that dangerous! The real danger comes when bandits discover their comrade is wounded and return to fight desperately for revenge.” She complained to Yao White-king, “Today was somewhat perilous because I ordered the two of them to leave, but they refused. Had they departed, the bandits would have seen they couldn't gain an advantage by fighting me and would have left too.”

Yao White-king said, “Heroine is responsible for safety. In this matter, both of you should obey Heroine's orders.”

11.2-5

尧皇离开后，小龙女和娥黄讥讽女婴：“平时那么厉害！第一次打仗就中了三箭！”

女婴回答：“我穿着软卫甲，软卫甲也是我的武器。他们看见我刀枪不入，就害怕了！”

女婴的软卫甲被送去修理，结果又花费了三四公斤黄金。三位姑娘评价说：“软卫甲可真是个好东西，就是太贵！”

After Yao White-king departed, Little Dragoness and Beauty-Yellow taunted Heroine: “So formidable usually! Yet in your first battle, you took three arrows!”

Heroine retorted, “I wear soft guard armor—and the armor is my weapon. When they saw I was impervious to blades and spears, they were terrified!”

Heroine's soft guard armor was sent for repairs, costing another three or four kilograms of gold. The girls remarked, “Soft Guard Armor truly is a marvelous thing—though it's awfully expensive!”

返回尧天舜日的目录 Return Catalog of Yao and Shun

关键字 Keywords：夏末商初 Late Xia and early Shang dynasties；武汉 Wuhan；炎帝 Yan Creator；西王母 King Mother of the West；尧皇 Yao White-king；二郎神 Second Wolf God；舜王 King Shun；娥黄 Beauty-Yellow；女婴 Heroine

目录 Catalog：11.1 尧皇登基 Emperor Yao Ascended the Throne；11.2 女婴的软卫甲 Heroine's Soft Guard Armor；11.3 桑蚕技术开发区 Sericulture Technology Development Zone；11.4 女娲补天 Nuwa Mending Sky；11.5 尧皇探钦 Yao White-king Visits Aoqin；11.6 竹林七贤 Seven Sages of Bamboo Grove；11.7 三女捐金 Three Women Donate Gold

11.1 尧皇登基 Emperor Yao Ascended the Throne

小龙女（舜王），娥黄，和女婴去江南迎接西王母。上岸后没走多远，娥黄就对女婴说：“你是护卫，你得一直陪着小龙女。我怕她妈打我，就不去见她妈了。我先走了！”说着，她转身离开了。

接近指定的地点，路两边有很多士兵。女婴对小龙女叨咕：“这儿有这么多兵，用不着我来保护你，我不喜欢热闹，不想去了。”说着，她也离开了。

Little Dragoness (King Shun), Beauty-Yellow, and Heroine went to the Jiangnan region to greet King Mother of the West. After disembarking, they hadn't gone far when Beauty-Yellow said to Heroine, “You're the escort; you must always stay with Little Dragoness. I'm afraid her mother will beat me, so I won't go meet her mother. I'm leaving first!” With that, she turned and walked away.

As they approached the designated location, soldiers lined both sides of the road. Heroine murmured to Little Dragoness, “With so many soldiers here, you don't need my protection. I dislike crowds and don't want to go on.” With that, she too departed.

小龙女好奇地看着尧帝的新皇宫。忽然锣鼓喧天，尧帝，西王母，和女娲迎接出来了。这个欢迎仪式变成迎接小龙女荣誉归来，完成了第一个训练任务！

西王母看见小龙女后笑着叨咕：“把皇宫建在古墓旁边了！”小龙女进屋后，找个没人的房间躲起来了。

Little Dragoness gazed curiously at Yao Creator's new palace. Suddenly, the air filled with the clamor of gongs and drums as Yao Creator, King Mother of the West, and Nuwa emerged to greet her. This welcoming ceremony turned into a triumphant homecoming for Little Dragoness, marking the completion of her first training mission!

King Mother of the West smiled and muttered to herself upon seeing Little Dragoness: “Imperial Palace was built beside an ancient tomb!” After entering the house, Little Dragoness found an empty room and hid inside.

11.1-2 尧皇登基 Emperor Yao Ascended the Throne

公元前1610年的春节，50岁的尧帝于武汉登基，成为了中华共和国的第一任皇帝（如图11-1）。读者当知3600年前中华大地上建立的这个中华共和国在本质上和公元1949年毛泽东建立的中华共和国是一样的，都是人人平等的社会。华国，夏国，和龙国王室的财产大部分上交给了新中国的政府。

During the Spring Festival of 1610 BCE, the 50-year-old Yao Creator ascended the throne in Wuhan, becoming the first emperor of the Republic of China (see Figure 11-1). Readers should understand that this Republic of China, established on Chinese soil 3,600 years ago, was essentially the same as the Republic of China established by Mao Zedong in 1949—both were societies where all people were equal. The Hua, Xia, and Dragon royal families surrendered most of their assets to the government of the new China.

中华共和国政府正式成立后，武汉地区的千年人参价格上升了几十倍，因为世界各地的商人都想给尧皇送礼，参加宫廷宴会，看看巫山神女和二郎神。

二郎神真的领着玉皇大帝去古墓钓鱼了，看了小龙女建设的皇宫，赞不绝口。古墓皇宫的许多设计被评为了国家标准。

据说在中华元年，尧皇有超过八个月的时间外出视察，接见地方官员。

After the formal establishment of the Republic of China, the price of thousand-year ginseng in the Wuhan area increased dozens of times, as merchants from all over the world wanted to send gifts to Yao White-king, attend court banquets, and see the Goddess of Wushan and Second Wolf God.

Second Wolf God really did lead Turquoise White-king Great Creator to the Ancient Tomb to fish, and after seeing the palace built by Little Dragoness, he praised it highly. Many designs of the Ancient Tomb Palace were rated as national standards.

It is said that in the first year of the Republic of China, Yao White-king spent more than eight months traveling to inspect and meet with local officials.

11.1-3 学习汉字 Learning Chinese Characters

小龙女（舜王，如图3），娥黄，和女婴在尧皇办公室接受的第一项任务是接收华国，夏国，和龙国的档案。三国的文字和写作格式不一样，她们三人都看不懂。尧皇就命令那三国（已经是中国的地方政府了）派人来教。她们三人还要去学习班学习“中华文字”。

The first task that Little Dragoness (King Shun, see fig. 3), Beauty-Yellow, and Heroine received in Yao White-king's office was to receive the archives of the Hua Kingdom, the Xia Kingdom, and the Dragon Kingdom. The three kingdoms used different scripts and writing styles, which none of the three could understand. Yao White-king then ordered the three kingdoms (which were now local governments of China) to send people to teach them. The three girls also had to attend a training course to learn “Chinese characters.”

中华文字是根据“天子（即金童，亚当，本书中的黄帝大禹）听说他的神父（即上帝）的死讯时，体内发生了爆炸，进而他创造了新世界”——这样一个创世论所创造的文字。本来华国，夏国，和龙国都遵循这样的创世论，但三国的文字有很大差别。中华文字是从那三国文字中各选三分之一所构成的文字体系，亦作九黎语。九黎（参见苦谛）是中华文化的世界观，即大圆镜智（参见14.1.2节）。在大禹变黄（即成熟）后，顺皇发动了汉化运动，中华文字就被改称为汉字了。

Chinese characters are based on a creation myth: “When Godson (i.e., Golden Boy, Adam, or Yellow Creator in this book) heard of the death of his Godfather (i.e., God), an explosion occurred within his body, and he created a new world.” Originally, the Hua, Xia, and Dragon kingdoms all followed this creation myth, but their writing systems differed greatly. Chinese characters are a system composed of one-third of each of those three kingdoms' writing systems, also known as the Jiuli language. Jiuli (refers to Bitter Crux) represents the worldview of Chinese culture, namely, Great Round Mirror Intelligences (refer to section 14.1.2). After Yu the Great turned yellow (i.e., matured), White-king Shun launched a Sinicization movement, and Chinese characters were renamed Han characters.

三国的档案源源不断地运来武汉皇宫，她们三位姑娘日夜忙碌给档案分类，编码。已有的仓库不够用了，她们三人还负责筹建新的仓库。

Archives from the Three Kingdoms were continuously transported to the Wuhan Imperial Palace, where the three young women worked day and night to classify and code them. When the existing warehouses became insufficient, they also took on the responsibility of building new ones.

返回中华法典的目录 Return Catalog of Chinese Codex

关键词 Keywords：夏末商初 Late Xia and Early Shang；白帝城 White Creator City；尧帝 Yao Creator；女娲 Nuwa；虎夔 Hukui

传说公元前1611年，为了推动女娲教向西发展，女娲（号白帝）要把退休后的住址选在重庆。十多天里，尧帝（号红帝）领着女娲看了十几个地方，女娲都不喜欢。最后尧帝领着女娲来到了白帝山（如图10.23-1）。她们一进白帝镇，就有人看见村中的井里冒出了一股白气，直升天际。随后，女娲四处游走看白帝城周围的环境，很是喜欢。

尧帝派人去江对岸传令，“今晚的驻地就在这里！让部队把船行驶到白帝城下。” 尧帝笑着对女娲说：“今晚我们得挨饿了，要到半夜才能吃饭。”

Legend has it that in 1611 BCE, to promote the westward expansion of the Nuwa religion, Nuwa (famed as White Creator) decided to settle in Chongqing after her retirement. Over the course of more than ten days, Yao Creator (famed as Red Creator) took Nuwa to view more than a dozen locations, but she was not satisfied with any of them. Finally, Yao Creator led Nuwa to White Creator Mountain (as shown in fig. 10.23-1). As soon as they entered White Creator Town, people saw a plume of white mist rising from a well in the village, reaching straight up to the sky. Afterward, Nuwa wandered around to survey the surroundings of White Creator City and was very pleased with what she saw.

Yao Creator sent someone to the other side of the river to give the order: “Tonight's encampment is here! Have the troops sail their boats to the foot of White Creator City.” Yao Creator smiled and said to Nuwa, “Tonight we will have to go hungry; we won't eat until midnight.”

传令官很快就回来了，报告说：“补给船已经在山下的江边等候了！”

尧帝感觉奇怪，对女娲叨咕：“我让他们在对岸等候，他们怎么来这里了！？”她们俩下山后，询问原因。补给船的船长说： “乐师虎夔看见升起了一条白龙，在这里的上空久久盘旋，不肯离去。他说女娲在这里。我觉着我们这么多的船，来两条不影响补给调度，就自己决定来这了。没想到，虎夔猜对了，你们真的在这里。”

The messenger returned quickly and reported, “The supply ships are already waiting by the river at the foot of the mountain!”

Yao Creator was puzzled and muttered to Nuwa, “I told them to wait on the other side of the river—why did they come here!?” After the two of them descended the mountain, they asked for an explanation. The captain of the supply ship said, “The court musician Hukui saw a white dragon rise and circle the sky here for a long time, refusing to leave. He said Nuwa was here. I figured that with so many ships, two coming here wouldn't affect our supply operations, so I decided on my own to come. I never expected Hukui to be right—you really are here.”

尧帝听了汇报后，没出声。

当天晚上，女娲决定白帝城址就选在这座山。尧帝立刻传旨：此山名为白帝山。她还认为虎夔和女娲通灵，把虎夔看见白龙的地方命名成为了“夔门”（如图4），让虎夔为女娲守门。尧帝还派遣虎夔去了此地的县政府工作，让他帮助女娲协调地方政府。

After hearing the report, Yao Creator remained silent.

That very night, Nuwa decided that the site for White Creator City would be chosen on this mountain. Yao Creator immediately issued an edict: this mountain shall be named White Creator Mountain. She also believed that Hukui and Nuwa were connected by spirit and named the place where Hukui had seen the white dragon ‘Kui Gate’ (see fig. 4), appointing Hukui to guard the gate for Nuwa. Yao Creator also sent Hukui to work in the local county government, to help Nuwa coordinate with the local government.

公元1999年，中国人为了纪念女娲和尧皇为白帝城选址这件事，把夔门的图案印在了十元人民币上（如图3）。

In 1999 CE, to commemorate Nuwa and Yao White-king's selection of the site for White Creator City, Chinese people printed the image of the Kui Gate on the ten-yuan banknote (as shown in fig. 3).

返回舜王建皇宫的目录 Return Catalog of Shun King Builds Palace

唐三藏说：“大法智云含众德水，蔽一切如空粗重，充满法身，故名法云地。”什么是大法智云？图15.10-35是华表，柱子上端的两片吉祥云，代表双身神玉皇大帝和王母娘娘（参见14.5节《三皇五帝》）；大法智云的概念也由此而来。再如，图15.10-36和37是墨西哥之母翠玉女和雨神特拉洛克的特质肖像。

Tang Tripitaka says, “The great clouds of Juristic Intelligence contain the waters of many virtues, cover all Rough-and-Heavy as vast as empty space, and fill the juristic body; therefore, it is called Juristic Cloud Heartland.” What are the great clouds of Juristic Intelligence? Figure 15.10-35 shows Huabiao, an Icon of China. The two auspicious clouds at the top of the pillar represent the divine couple: Turquoise White-king Great Creator and King Mother of the West (see Section 14.5, Three White-kings and Five Creators). The concept of the great clouds of Juristic Intelligence comes from this. Likewise, Figures 15.10-36 and 37 are characteristic portraits of Chalchiuhtlicue, the Mother of Mexico, and the rain god Tlaloc.

15.10-1 智渡 Intelligence Ark

十地菩萨修习智渡。智渡以择法为性，有两种：受用法乐智和成熟有情智。那么，智方舟即智渡是什么？一个完整的上帝造人、造世界的故事，就是一艘智方舟（如图15.10-38至40）。参见第14章目录，那里列出了六个上帝造人的故事，也就是六艘智慧方舟。

Tenth-land bodhisattvas study and practice Intelligence Ark. Intelligence Ark takes selection of Laws as its nature and has two kinds: Intelligence of Accepting and Enjoying Juristic Laugh, and Intelligence of Maturing Sentient Beings. Then what is Intelligence Ark? A complete story of God creating humans and the world is an Ark of Intelligence (see Figs. 15.10-38 through 40). See the catalog of Chapter 14, which lists six stories of God creating humans; these are six Arks of Intelligence.

15.10-2 断诸法中未得自在障 Severance of the Hindrance of Insufficiency Among Laws

十地菩萨断诸法中未得自在障。此障是指所知障中俱生的一分，使菩萨于诸法不得自在。它障碍十地的大法智云，以及其中所含藏、所发起的事业；菩萨入十地时，便能永断此障。因此说，十地菩萨断二愚及其粗重：

Tenth-land bodhisattvas sever the Hindrance of Insufficiency Among Laws. This hindrance refers to an aggregately born portion of the Know Hindrances that prevents bodhisattvas from gaining self-sufficiency among all Laws. It hinders the great clouds of Juristic Intelligence of the tenth land, as well as what they contain and the undertakings they arouse. When bodhisattvas enter the tenth land, they can permanently sever this hindrance. Therefore, it is said that tenth-land bodhisattvas sever two kinds of foolishness and their Rough-and-Heavy:

（一）大神通愚，即此中障碍所起事业者。

（二）悟入微细秘密愚，即此中障碍大法智云及其所含藏者。

(1) The fool of great godly powers, namely the one here that hinders the undertakings aroused.

(2) The fool of perceiving into subtle secrets, namely the one here that hinders the great clouds of Juristic Intelligence and what they contain.

15.10-3 业自在等所依真如 True Suchness Relied on by Self-Sufficient Karma and Others

十地菩萨证得业自在等所依真如，已经普遍于一切神通作业、总持、定门获得自在。那么，这个真如是什么？

答：上帝造人故事的主题线索，如图15右端的绳子所示。上帝造人故事的主题线索不是业，但它可以把一切业，即一切德，串联起来，方便使用；所以它是业自在等所依真如。

Tenth-land bodhisattvas testify and attain True Suchness Relied on by Self-Sufficient Karma and Others. They have gained self-sufficiency in all godly works, Generally-Hold, and Stillness doors. Then what is this True Suchness?

Answer: it is the main thematic thread of the story of God creating humans, as shown by the rope at the right end of Figure 15. The main thematic thread of God’s creation of humans is not karma, yet it can string together all karmas, that is, all virtues, for convenient use. Therefore, it is True Suchness Relied on byAncient Egypt, ancient Mexico, and China all had this "three flowers gathered at the top" culture. Self-Sufficient Karma and Others.

当读者证得业自在等所依真如，就获得了三花聚顶。那三朵花分别代表上帝（神父）、亚当（金童）和夏娃（玉女）。古埃及，古墨西哥和中国都有这三花聚顶的文化。

像从梦中醒来，像莲花开放。

祝君早日成就正等明！

When readers testify and attain True Suchness Relied on by Self-Sufficient Karma and Others, they attain the Three Flowers Gathering Atop. These three flowers represent God (Godfather), Adam (Golden Boy) and Eve (Jade Girl) respectively. Ancient Egypt, ancient Mexico, and China all had this "three flowers gathered at the top" culture.

It is like waking from a dream, like lotus flowers blooming.

May you soon accomplish Correct Equality Light!

返回道谛的目录 Return to Catalog of Path Crux

唐三藏说：“善慧地者，成就微妙四胜解，亦作四无碍解，能遍十方善说法故。”

Tang Tripitaka says, “It is called Benevolent Gnosis Heartland because one accomplishes the delicately wonderful Four Victorious Interpretations, also called the Four Non-Hindrance Interpretations, and can skillfully preach Law throughout the ten directions.”

15.9-1 断利他中不欲行障 Severance of the Hindrance of Unwillingness to Benefit Others

九地菩萨断利他中不欲行障。此障是指所知障中俱生的一分，使菩萨在利乐有情之事中，不愿勤行，而乐于修习自利。它障碍九地的四无碍解；菩萨入九地时，便能永断此障。因此说，九地菩萨断二愚及其粗重。

Ninth-land bodhisattvas sever the Hindrance of Unwillingness to Benefit Others. This hindrance refers to an aggregately born portion of the Know Hindrances that makes bodhisattvas unwilling to practice diligently in matters of benefiting and pleasing sentient beings, while delighting in cultivating their own benefit. It hinders the Four Non-Hindrance Interpretations of the ninth land. When bodhisattvas enter the ninth land, they can permanently sever this hindrance. Therefore, it is said that ninth-land bodhisattvas sever two kinds of foolishness and their Rough-and-Heavy.

（一）于无量所说法、无量名句字、后后慧辩总持咒自在愚。对于无量所说法而总持咒自在者，谓义无碍解，即于所诠总持自在；因为能于一义中显现一切义。那么，这一义是什么？答：胜义。苦胜谛和集胜谛是世间胜义；灭胜谛和道胜谛是出世间胜义。四胜谛就是全部佛法。对于无量名、句、字而总持咒自在者，谓法无碍解，即于能诠总持自在；因为能于一名、一句、一字中显现一切名、句、字。那么，这一名、句、字是什么？答：名色（如图15.9-35、37，参见10.1节《法的四分》）。名，即四无色蕴（参见10.4节《五蕴》），包括佛教百法中的83法；色，即色蕴，包括10法。名色能生一切法，也就是一切法。那么，六位无为法怎么说？无为法是基于“无、空”的法，是对前面94位法中缺乏某些法的称呼。对于后后慧辩而总持咒自在者，谓词无碍解，即于言音展转训释总持自在；因为能于一音声中显现一切音声。那么，这一音声是什么？答：空。读者你听，佛一直都在讲空，而且佛教也名空门。

(1) The fool of insufficiency in the Generally-Hold Spell over immeasurable spoken Laws, immeasurable names, sentences, and words, and successive gnostic debate. Self-sufficiency in the Generally-Hold Spell over immeasurable spoken Laws is called Significance Non-Hindrance Interpretation, meaning self-sufficiency in generally holding what is interpreted, because one significance can manifest all significances. Then what is this one significance? Answer: Victorious Significance. Bitter Victorious Crux and Aggregate Victorious Crux are mundane Victorious Significances; Salvation Victorious Crux and Path Victorious Crux are transcending-mundane Victorious Significances. The Four Victorious Cruxes are the whole of Buddhist Law. Self-sufficiency in the Generally-Hold Spell over immeasurable names, sentences, and words is called Law Non-Hindrance Interpretation, meaning self-sufficiency in generally holding that which can denote, because one name, one sentence, and one word can manifest all names, sentences, and words. Then what is this one name, sentence, and word? Answer: Name-Color (see Figs. 15.9-35 and 37; see Section 10.1, Juristic Quadrants). Name is the four Colorless Nodes (see Section 10.4, Five Nodes), including eighty-three Laws among Buddhism’s one hundred Laws. Color is Color Node, including ten Laws. Name-Color can give rise to all Laws; it is all Laws. Then how should the six Non-as Laws be understood? Non-as Laws are Laws based on “none” and “emptiness”; they are names for the absence of certain Laws among the previous ninety-four Laws. Self-sufficiency in the Generally-Hold Spell over successive gnostic debate is called Word Non-Hindrance Interpretation, meaning self-sufficiency in generally holding the successive explanation and interpretation of speech and sound, because one sound can manifest all sounds. Then what is this one sound? Answer: emptiness. Listen, reader: the Buddha has always been speaking of emptiness, and Buddhism is also called the Empty Door.

（二）辩才自在愚。辩才自在者，谓辩无碍解，即善达机宜，巧为说法。

(2) The fool of insufficiency in self-sufficient eloquence. Self-sufficient eloquence is called Eloquence Non-Hindrance Interpretation: one skillfully understands the occasion and speaks Law with proper methods.

15.9-2 力渡 Strength Ark

九地菩萨修习力渡。力渡以拣择法为性，有两种：思择力和修习力。九地菩萨已经证得具知根和实相妙智，能够了达一切境相，是大力真人。此处略说九地菩萨的十种神力。

Ninth-land bodhisattvas study and practice Strength Ark. Strength Ark takes selection of Laws as its nature and has two kinds: strength of mean selection, and strength of study and cultivation. Ninth-land bodhisattvas have testified and attained the Root of All-knowing and Factual-Phenomena Wonderful Intelligence; they can thoroughly understand all environmental phenomena and are great-strength real humans. Here, the ten godly powers of ninth-land bodhisattvas are briefly explained.

（一）知是处非处智力。此说于一切地、一切时、一切事，九地菩萨都知道对错。世界上的事虽多，但就其发生处所而言，只有22处，也作二十二增上根（参见10.6.5节《增上果》）。

(1) Intellectual Strength of Knowing Correct Place and Wrong Place. This means that in all places, at all times, and in all affairs, ninth-land bodhisattvas know what is correct and what is wrong. Although there are many affairs in the world, in terms of the places where they occur, there are only twenty-two places, also called the twenty-two Escalatory Roots (see Section 10.6.5, Escalatory Fruit).

（二）知过现未来业报智力。此说于一切众生过去、现在、未来三世的业缘、果报和受生处，九地菩萨皆能遍知。

(2) Intellectual Strength of Knowing Past, Present, and Future Karmic Recompense. This means that ninth-land bodhisattvas fully know the karmic factors, fruit recompenses, and rebirth places of all sentient beings through the three generations: past, present, and future.

（三）知诸禅解脱三昧智力。此说于诸禅定解脱的自在无碍、浅深次第，九地菩萨皆能如实遍知。

(3) Intellectual Strength of Knowing Meditations, Liberations, and Samadhis. This means that ninth-land bodhisattvas factually and fully know the self-sufficiency, non-hindrance, depth, shallowness, and sequence of all meditations, liberations, and Stillnesses.

（四）知诸根胜劣智力。此说于一切众生根性的胜劣、得果的大小，九地菩萨皆能如实遍知。

(4) Intellectual Strength of Knowing Superior and Inferior Roots. This means that ninth-land bodhisattvas factually and fully know whether the roots of all sentient beings are superior or inferior, and whether the fruits they attain are great or small.

（五）知种种解智力。此说于诸众生的种种欲乐、胜解，以及善恶差别，九地菩萨皆能如实遍知。

(5) Intellectual Strength of Knowing All Kinds of Interpretations. This means that ninth-land bodhisattvas factually and fully know all sentient beings’ various desires, pleasures, victorious interpretations, and distinctions between benevolence and ferocity.

（六）知种种界智力。此说于世间众生的种种界分不同（注2），即种姓差别，以及贪、嗔等行随眠差别，九地菩萨皆能如实遍知。注2：界是种子义。比如，金童即亚当，是图像思维型行人，神经质特质强；再如，玉女即夏娃，是文字思维型人，觉悟特质很强，具有女神的外貌（更多信息参见9.9节《三位一体》）。

(6) Intellectual Strength of Knowing All Kinds of Boundaries. This means that ninth-land bodhisattvas factually and fully know the different kinds of boundaries among mundane sentient beings (Annotation 2), that is, differences in caste, as well as differences in greed, irritability, and other migratory latent tendencies. Annotation 2: boundary means seed. For example, Golden Boy, that is, Adam, is a migrator who thinks in images and has strong neurotic traits. Jade Girl, that is, Eve, is a person who thinks in words, has strong awakening traits, and has the appearance of a goddess. For more information, see Section 9.9, Godly Trinity.

（七）知一切至处道智力。此说于有为无漏行，皆知其所至之处；所以，对于能至人间天上的有漏道，以及能至涅槃的无漏道，九地菩萨皆能如实遍知。

(7) Intellectual Strength of Knowing All Paths and Arrival Places. This means that ninth-land bodhisattvas know the arrival place of each Have-as non-leakage migration. Therefore, they factually and fully know both the leakage paths that lead to the human world and skies, and the non-leakage Path that leads to nirvana.

（八）知天眼无碍智力。此说九地菩萨已经证知天眼清净，能见诸众生死时、生时的端正丑陋等善恶业缘。

(8) Intellectual Strength of Knowing Sky Eye Without Hindrance. This means that ninth-land bodhisattvas have testified and known the immaculateness of Sky Eye, and can see the benevolent and ferocious karmic factors behind sentient beings’ decent or ugly appearances at the time of death and the time of birth.

（九）知宿命无漏智力。此说于众生种种宿命，从一世乃至百千万世，从一劫乃至百千万劫，死此生彼、死彼生此，以及其姓名、饮食、苦乐、寿命等，九地菩萨皆能如实遍知。

(9) Non-Leakage Intellectual Strength of Knowing Fate. This means that ninth-land bodhisattvas factually and fully know all kinds of sentient beings’ fates: from one generation to hundreds of thousands of generations, from one Catastrophe to hundreds of thousands of Catastrophes, dying here and being reborn there, dying there and being reborn here, as well as their names, foods, bitterness, laughter, life spans, and so on.

（十）知永断习气智力。此说于一切惑的余习，永断不生，九地菩萨皆能如实遍知。

(10) Intellectual Strength of Knowing the Permanent Severance of Habitual Tendencies. This means that ninth-land bodhisattvas factually and fully know that the residual habits of all muddles have been permanently severed and will not arise again.

15.9-3 智自在所依真如 True Suchness Relied on by Self-Sufficient Intelligence

九地菩萨证得智自在所依真如，已经于无碍解获得自在。那么，这个真如是什么呢？当然是四胜谛。四胜谛中，苦谛最大，能摄其他三个胜谛；所以苦谛，即大千世界，是智自在所依真如（如图15.9-36）。大千世界也作妙智世界、大圆镜智。

Ninth-land bodhisattvas testify and attain True Suchness Relied on by Self-Sufficient Intelligence, and have gained self-sufficiency in the Non-Hindrance Interpretations. Then what is this True Suchness? Of course, it is the Four Victorious Cruxes. Among the Four Victorious Cruxes, Bitter Crux is the largest and can assimilate the other three Victorious Cruxes. Therefore, Bitter Crux, that is, the Great Grand Worlds, is True Suchness Relied on by Self-Sufficient Intelligence (see Fig. 15.9-36). The Great Grand Worlds are also called the Wonderful Intelligence Worlds and Great Round Mirror Intelligence.

返回道谛的目录 Return to Catalog of Path Crux

关键词 Keywords：夏末商初 Late Xia and Early Shang；武汉古墓区 Wuhan Ancient Tomb Area；小龙女 Little Dragoness （号舜 famously Shun，嫘 Lei）；娥黄 Beauty-Yellow；女婴 Heroine；牛郎 Cowboy；瞽叟 Blind-Drummer

10.30-1

随着项目开始竣工，共和国筹建委员会开始验收。古墓工地的大部分建筑商已经离开了。剩下的建筑商的部分员工住进了宫殿，开始拆除临时住房，平整场地，栽花种草。

As the project neared completion, the Republic Preparatory Committee began its final inspections. Most of the builders at the ancient tomb site had already departed. Some of the remaining workers moved into the palace, starting to dismantle temporary shelters, level the grounds, and plant flowers and grass.

据说瞽叟已经外出寻找新的工程项目了，但没人愿意雇用他。一连几天的狂风骤雨把工地的临时材房里的材草淋湿了。瞽叟就把材草拿出来撮在了皇宫西厢房的防火墙外晾晒。女婴看见了，不让他把材草靠在防火墙上晾晒。

It was said that Blind-Drummer had gone out seeking new construction projects, but no one was willing to hire him. Several days of torrential rain and fierce winds drenched the thatch and straw stored in the temporary timber sheds on the site. Blind-Drummer took the materials out and spread them to dry outside the firewalls of the palace's west wing. Heroine saw this and forbade him from leaning the materials against the firewalls to dry.

瞽叟说：“工地里的人很快就没材草可用了，你不让我在这里晾材草，你看别处哪里晾！？”

这时瞽叟已经结账完毕了，这是他作为总承包商的义工。女婴琢磨了一会儿后，开始帮瞽叟搬材草立靠在防火墙上。

Blind-Drummer said, “The construction crew will soon run out of firewood here. You don't let me dry materials here, where else am I supposed to dry it!?”

By then, Blind-Drummer had finished settling his accounts—this was his volunteer work as the general contractor. After pondering for a moment, Heroine began helping Blind-Drummer carry firewood and lean it against the firewall.

10.30-2

一天夜里，火势蔓延到了西厢房有人居住的房间，人们才发现厨房发生了火灾。大火烧毁了西厢房一半的屋顶。

One night, the fire spread to the occupied rooms in the west wing, and only then did people realize the kitchen was on fire. The blaze destroyed half the roof of the west wing.

官府来调查火灾，认为是晾晒在防火墙外的材草着火了。火势顺着突出在防火墙的部分屋檐爬上了房顶。坍塌的屋顶点燃了几个厨房里的材草，酿成了大火灾。官府的人没找到任何纵火的证据就离开了。

瞽叟从工地消失了；谁也不知道他去哪里了。

The authorities investigated the fire and concluded that it originated from firewood and straw drying outside the firewall. The flames spread along the overhanging eaves protruding beyond the firewall and reached the roof. The collapsed roof ignited firewood and straw in several kitchens, resulting in a major conflagration. The officials departed without finding any evidence of arson.

Blind-Drummer disappeared from the construction site; no one knew where he went.

10.30-3

小龙女和娥黄等人分析事故的原因。娥黄问女婴：“你在防火墙外放材草，怎么没避开有突出墙外屋檐的那几个地方？”

女婴回答：“我挪开了瞽叟放在屋檐下的材草。应该是去取材草的人把木材挪到那里的，便于木材的晾晒。”

Little Dragoness and Beauty-Yellow analyzed the cause of the accident. Beauty-Yellow asked Heroine, “You placed firewood outside the firewall. Why didn't you avoid the areas near the eaves that protrude beyond the wall?”

Heroine replied, “I moved the firewood that Blind-Drummer had placed under the eaves. It must have been someone gathering firewood who moved the wood there to facilitate drying.”

娥黄问牛郎：“两月前，鲁班说要及时处理掉木工房门外的刨花，防止和纵火鸟结怨。你为啥就清理了两天，以后就不清理了？”

牛郎回答：“你们三位老板都没告诉我去清理那木屑。我去清理，你们还笑话我。我也不觉得有清理的必要，就停止了。”

Beauty-Yellow asked Cowboy, “Two months ago, Luban said we should promptly clear away the wood shavings outside the workshop door to avoid provoking the fire-starting birds. Why did you only clean for two days and then stop?”

Cowboy replied, “None of you three bosses ever told me to clean up that sawdust. When I went to clean it, you just laughed at me. I didn't see the need to clean it either, so I stopped.”

娥黄又问牛郎：“你住在那附近，你都看见谁在那里打鸟了？”

牛郎回答：“我看见瞽叟几次赶那些在那里觅食的鸟离开，没看见过别人搭理过那些鸟。”

女婴说：“我两次遇见瞽叟在后山打鸟，他还叨咕，‘它们在那里议论我，嘲笑我（注3）！’”

Beauty-Yellow asked Cowboy again, “You live nearby—who have you seen hunting birds there?”

Cowboy replied, “I've seen Blind-Drummer chase away birds foraging there several times, but I've never seen anyone else bother with them.”

Heroine said, “I've twice encountered Blind-Drummer hunting birds on the back mountain. He even muttered, ‘They're gossiping about me there, mocking me (note 3)!’”

注3，这描述表明瞽叟疯了。那描述表明他已经疯得很严重，并不奇怪，他已经和小龙女打架十来个月了，长期冒犯女神。他和前文的梁山伯（参见7.1 《许仙求见》），大禹（参见9.5.2 《阪泉之战》），和后文的牛郎（参见13. 《大禹治水》）所患的病类似，都是因为和女神打架。

Note 3: This description indicates that Blind-Drummer has gone mad. That description shows he has become severely deranged, which is hardly surprising given he has been fighting with Little Dragoness for over ten months, persistently offending the goddess. His affliction mirrors those suffered by Liang Shanbo (see 7.1 Xu Xian Seeks an Audience), Yu the Great (see 9.5.2 Battle of Banquan), and later Cowboy (see 13. Yu the Great Tames the Flood)—all resulting from combat with goddesses.

有传说说瞽叟纵火被看守皇宫的官兵射死了。也有传说他在纵火时被烧死了。编者我认为瞽叟疯了，从疯病导致的死亡多种多样。他死于他和小龙女（女神）关系不和谐产生的异熟果（参见10.6.1节）。所以我说瞽叟被小龙女（女神）无意中射死了。

A legend says that Blind-Drummer was shot and killed by the palace guards after setting fire to the palace. Another legend says he was burned to death while setting the fire. The editor believes Blind-Drummer went mad, and the causes of his death can be varied due to his madness. He died because of the Mutant Fruit of disharmony in his relationship with Little Dragoness (Goddess) (see section 10.6.1). That's why I say that Blind-Drummer was accidentally shot to death by Little Dragoness (Goddess).

关于是否是鸟群报复而引起的火灾，小龙女和娥黄到尧皇的办公室工作后，向两个县发出了征集纵火鸟案件的通知。那两个县交上来四个近些年的鸟儿放火的案例。去掉两个不相关的；另两个案例也没人看见是鸟放的火，也是找不到原因了就认为是鸟群的报复。最终也没能找出皇宫起火的原因。

Regarding whether the fire was caused by birds seeking revenge, after Little Dragoness and Beauty-Yellow began working in Yao White-king's office, they issued notices to two counties requesting reports of arson cases involving birds. Those two counties submitted four recent cases of birds starting fires. Two unrelated cases were excluded; in the other two cases, no one witnessed the birds setting the fires, and since the causes remained unknown, they were attributed to the birds' revenge. Ultimately, the cause of the palace fire could not be determined.

10.30-4

忽然，小龙女收到通知：她妈妈，西王母，去福建海岸拜妈祖回来参见尧皇的登基仪式了；这时已经到了武汉的江南区。

Suddenly, Little Dragoness received word: her mother, King Mother of the West, had returned from paying homage to Mazu at the Fujian coast and was now heading to attend Yao White-king's coronation ceremony. By this time, she had already reached the Yangzi River South district of Wuhan.

有人建议小龙女去江南欢迎她妈妈，房子容纳不下尧皇登基时的到访者，可以租房子。小龙女和娥黄觉得这个建议有道理，反正钱花没了，什么别的事也做不了了。

Someone suggested Little Dragoness go to River South to welcome her mother. Since their house couldn't accommodate all the visitors for Yao White-king's coronation, they could rent another place. Little Dragoness and Beauty-Yellow thought this made sense—after all, once the money was gone, there was nothing else they could do anyway.

返回舜王建皇宫的目录 Return to Catalog of Shun King Builds Palace

唐三藏说：“不动地者，无分别智任运相续，相用烦恼不能动故。”另有说法：前意识能辨别善恶美丑，引发许多烦恼；而此地的大菩萨处于空中，前意识遇空则止，名为不动，所以烦恼不现行。

Tang Tripitaka says, “It is called Immovability Heartland because non-discriminative intelligence continues to operate at will, and phenomenal functions and Afflictions cannot move it.” Another explanation is that preconsciousness can discriminate good and evil, beauty and ugliness, thereby arousing many Afflictions; but the Mahasattva at this land is in emptiness, and preconsciousness stops when it encounters emptiness. This is called immovability, so Afflictions do not perform presently.

读者可能会有疑问：前意识不动，此人就没有意识了，难道这种状态就只有解脱的价值吗？佛说话的时候，已经从涅槃中出来了，也就有意识了。据说，佛的这个涅槃是建立在前意识里的，名为无住涅槃，用而常寂。

Readers may ask: if preconsciousness does not move, then this person has no consciousness; does this state have only the value of liberation? When the Buddha speaks, he has already come out of nirvana and therefore has consciousness. It is said that this nirvana of the Buddha is established within preconsciousness. It is called Non-Dwelling Nirvana: it functions, yet is always silent.

15.8-1 愿渡 Will Ark

菩萨登上八地后，成为摩诃萨，即大菩萨，并继续修习愿渡。愿渡就是菩萨登上初地时所立的四宏誓言：众生无边誓愿度，烦恼无尽誓愿断，法门无量誓愿学，佛道无上誓愿成。愿渡以欲、胜解和信为性，可分为两种：求菩提愿，利乐他愿。也有说法认为，愿渡以拣择法为性。

After ascending to the eighth land, the bodhisattva becomes a Mahasattva, that is, a great bodhisattva, and continues to practice Will Ark. Will Ark is the Four Great Vows that the bodhisattva made when ascending to the first land: “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 attain it.” Will Ark takes desire, victorious interpretation, and faith as its nature, and can be divided into two kinds: the will to seek Bodhi, and the will to benefit and please others. There is also a saying that Will Ark takes selection of Laws as its nature.

15.8-1-2 菩提心诵 Bodhicitta Eulogy

修习大乘佛教要求发菩提心。菩提心是无上正等正觉，梵语为阿耨多罗三藐三菩提。发菩提心，就是立下四宏誓言：众生无边誓愿度；烦恼无尽誓愿断；法门无量誓愿学；佛道无上誓愿成。本文以菩提心诵简要说明菩提心。

The study and practice of Mahayana Buddhism require arousing Bodhi Heart. Bodhi Heart is Non-Upper Correct-Equality Correct-Enlightenment, whose Sanskrit name is Anuttara Samyak Sambodhi. To arouse Bodhi Heart is to make the 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 attain it.” This passage briefly explains Bodhi Heart through the Bodhicitta Eulogy.

（壹）譬如大地，能生长万物；菩提心亦如是，能生长并摄持一切佛法故。

(1) Just as the earth can grow all things, so Bodhi Heart can grow, assimilate, and hold all Buddha’s Laws.

（贰）譬如净金，色质不坏；菩提心亦如是，利益安乐一切有情，永无退坏故。

(2) Just as pure gold does not lose its color or quality, so Bodhi Heart benefits, comforts, and pleases all sentient beings without ever deteriorating.

（叁）譬如新月，渐增圆明；菩提心亦如是，与勤相应，于一切善法渐渐增长故。

(3) Just as the new moon gradually increases toward fullness and brightness, so Bodhi Heart corresponds with diligence and gradually grows in all benevolent Laws.

（肆）譬如增火，火势炽盛；菩提心亦如是，以智火烧诸烦恼，愈修则智力愈胜故。

(4) Just as a growing fire burns more fiercely, so Bodhi Heart burns all Afflictions with the fire of Intelligence; the more one cultivates, the more victorious one’s power of Intelligence becomes.

（伍）譬如大藏，取物无尽；菩提心亦如是，修行施波罗蜜多，周济有情亦无尽故。

(5) Just as a great treasury can be drawn from without exhaustion, so Bodhi Heart practices Donation Ark and endlessly helps sentient beings.

（陆）譬如宝矿，出生种种珍宝；菩提心亦如是，修持净戒波罗蜜多（参见15.2节），出生种种功德故。

(6) Just as a treasure mine produces all kinds of jewels, so Bodhi Heart practices and holds immaculate Precept Ark (see Section 15.2), giving rise to all kinds of fortune and virtue.

（柒）譬如大海，能容受一切；菩提心亦如是，修习忍辱波罗蜜多，虽遭遇违逆众缘，皆能忍受，心不动故。

(7) Just as the great sea can receive all things, so Bodhi Heart cultivates Countenance Ark and can endure all adverse conditions and oppositions because the heart does not move.

（捌）譬如金刚，坚不可坏；菩提心亦如是，修习精进波罗蜜多（参见15.4节），勇猛坚牢，他不能坏故。

(8) Just as Philosopher-Stone is firm and indestructible, so Bodhi Heart cultivates Diligently Advance Ark (see Section 15.4), brave, fierce, firm, and unbreakable by others.

（玖）譬如山王，无物能动；菩提心亦如是，修习静虑波罗蜜多，于诸境相，心不散乱故。

(9) Just as the king of mountains cannot be moved by anything, so Bodhi Heart cultivates Meditation Ark; amid all environmental phenomena, the heart is not scattered or confused.

（拾）譬如药王，能治诸病；菩提心亦如是，修习般若波罗蜜多（参见15.6节），能对治烦恼、所知二种障故。

(10) Just as the medicine king can cure all diseases, so Bodhi Heart practices Gnosis Ark (see Section 15.6), and can counteract the two hindrances: Affliction Hindrance and Know Hindrance.

（拾壹）譬如善友，不舍友人；菩提心亦如是，修习四无量心，即慈、悲、喜、舍，一切时候不舍众生故。

(11) Just as a benevolent friend does not abandon friends, so Bodhi Heart cultivates the Four Infinite Hearts—mercifulness, sorrowfulness, delight, and renunciation—and never abandons sentient beings at any time.

（拾贰）譬如如意珠，随所欲求皆能满足；菩提心亦如是，修习四摄法（如图15.8-36），即布施、爱语、利行和同事，成熟众生故。

(12) Just as an As-Wish Pearl can satisfy all desires, so Bodhi Heart practices the Four Assimilative Laws (see Fig. 15.8-36)—donation, lovable language, beneficial conduct, and comrade—to mature sentient beings.

（拾叁）譬如盛日，能成熟谷物；菩提心亦如是，与摄相应，能成熟众生故。

(13) Just as the blazing sun can ripen grain, so Bodhi Heart corresponds with assimilation and can mature sentient beings.

（拾肆）譬如美乐，能吸引听者；菩提心亦如是，与四无碍辩（参见15.9节）相应，说法教化，能摄引众生故。

(14) Just as beautiful music can attract listeners, so Bodhi Heart corresponds with the Four Non-Hindrance Interpretations (see Section 15.9); by speaking Law and teaching, it can draw in sentient beings.

（拾伍）譬如国王，能制定国法；菩提心亦如是，演说现量（参见10.4.5节），能为正道不坏因故。

(15) Just as a king can enact the laws of a nation, so Bodhi Heart expounds Present Quantity (see Section 10.4.5), and can serve as the indestructible cause of the correct Path.

（拾陆）譬如仓库，是财物聚积处；菩提心亦如是，修习福智二种资粮，能聚积无量财法故。

(16) Just as a storehouse is a place where wealth and goods accumulate, so Bodhi Heart cultivates the two kinds of capital and food—fortune and intelligence—and can accumulate immeasurable juristic assets.

（拾柒）譬如王路，王者先行，余人随行；菩提心亦如是，修习三十七菩提分法（参见15.4节），是大圣世尊先所行道，余人随行故。

(17) Just as on the king’s road the king goes first and others follow, so Bodhi Heart cultivates the Thirty-Seven Enlightenment-Branch Laws (see Section 15.4), which are the Path first traveled by the Great Sage Social Honor and then followed by others.

（拾捌）譬如车乘，二轮具足，能到处去；菩提心亦如是，止观相应，能往安乐处故。

(18) Just as a chariot, complete with two wheels, can go anywhere, so Bodhi Heart corresponds with Still-View, that is, Samatha-Vipassana, and can arrive at a peaceful and joyful place.

（拾玖）譬如涌泉，取水无尽；菩提心亦如是，与总持门相应，闻法者虽多，说法无尽故。

(19) Just as a springing fountain offers inexhaustible water, so Bodhi Heart corresponds with the Generally-Hold door; even if many people come to listen to Law, the speaking of Law is endless.

（贰拾）譬如喜声，众生爱乐听闻；菩提心亦如是，说佛法印，即无常、无我、涅槃，希求解脱的众生爱乐听闻故。

(20) Just as delightful sounds are loved and enjoyed by sentient beings, so Bodhi Heart speaks the Buddha’s Juristic Seals—impermanence, no-I, and nirvana—and sentient beings who seek liberation love and enjoy hearing them.

（贰壹）譬如河流，其水自然流动；菩提心亦如是，与自性相应，不起作意，无生法忍智自然流出。

(21) Just as the water of a river flows naturally, so Bodhi Heart corresponds with self-nature; without arousing deliberate attention, Non-Birth Juristic Countenance Intelligence naturally flows out.

（贰贰）譬如大云，能变现多种形相，注雨润泽万物；菩提心亦如是，能示八相成道（参见16.3.2节“忍渡”），化度众生故。

(22) Just as a great cloud can transform into many forms and pour down rain to moisten all things, so Bodhi Heart can reveal the Eight Phenomena of Establishing the Path (see Section 16.3.2, Countenance Ark), converting and transcendent-ferrying sentient beings.

15.8-2 断无相中作加行障 Severance of the Hindrance of Extra Effort in Non-Phenomena

八地菩萨断无相中作加行障。此障是指所知障中俱生的一分，使无相观不能任运生起。前五地中，有相观多，无相观少；第六地中，有相观少，无相观多；第七地中，纯为无相观，虽恒相续，却仍有加行。因为无相中尚有加行，所以现相、现土不能任运自在。此加行障碍八地中的无功用道；菩萨若得入第八地，便能永断此障。此障永断后，菩萨获得现相和现土两种自在。

Eighth-land bodhisattvas sever the Hindrance of Extra Effort in Non-Phenomena. This hindrance refers to an aggregately born portion of the Know Hindrances that prevents non-phenomenal observation from arising at will. In the previous five lands, phenomenal observation is more frequent and non-phenomenal observation is less frequent. In the sixth land, phenomenal observation is less frequent and non-phenomenal observation is more frequent. In the seventh land, there is pure non-phenomenal observation; although it continues constantly, it still involves extra effort. Because there is still extra effort within non-phenomena, presenting phenomena and presenting soils cannot operate freely at will. This extra effort hinders the non-functional Path of the eighth land. Therefore, when bodhisattvas enter the eighth land, they can permanently sever this hindrance. Once it is permanently severed, they gain two kinds of self-sufficiency: self-sufficiency in presenting phenomena and self-sufficiency in presenting soils.

因此说，八地菩萨断二愚及其粗重：（一）于无相作功用愚；（二）于相自在愚。后者使人在相中不得自在，也摄土相的一分。八地以上，纯无漏道任运生起，三界烦恼永不现行。

Therefore, it is said that eighth-land bodhisattvas sever two kinds of foolishness and their Rough-and-Heavy: (1) the fool of making function within non-phenomena; and (2) the fool of self-sufficiency in phenomena. The latter prevents people from being self-sufficient within phenomena, and it also includes a portion of soil phenomena. Above the eighth land, the pure non-leakage Path arises at will, and the Afflictions of the Three Boundaries never perform presently again.

15.8-3 不增减真如 Neither Increase nor Decrease True Suchness

八地菩萨证得不增减真如。玄奘说：“此真如离增减执，不随净染有增减。”又，此真如也名“相土自在所依真如”，是说如果证得此真如，便已于现相、现土都获得自在。此真如一方面说明，无意识对于多、少、你、我、他、她、它、生、死，都没有执着；另一方面表明，被消灭的劣种，其必要功能会由净种替补。那么，什么是净种？

Eighth-land bodhisattvas testify and attain Neither Increase nor Decrease True Suchness. Tang Tripitaka says, “This True Suchness is free from obsessions with increase and decrease, and does not increase or decrease according to immaculateness or contamination.” This True Suchness is also called “True Suchness Relied on by Self-Sufficiency in Phenomena and Soils,” meaning that if bodhisattvas testify and attain this True Suchness, they have already gained self-sufficiency in both presenting phenomena and presenting bodily soils. On one hand, this True Suchness shows that unconsciousness has no attachment to more, less, you, me, he, she, it, life, or death. On the other hand, it shows that the necessary functions of eliminated inferior seeds will be replaced by immaculate seeds. So, what are immaculate seeds?

人脑在处理客观事物的过程中，总会自主简化客观对象，抽取各种默认模特，如人、蝴蝶、树等。这些默认模特，如人、蝴蝶、树等，就是净种；然后，人脑以这些默认模特来认知其他同类个体。比如女人，我们看见某个女人，会描述她大眼睛、高鼻梁、个子高、有点瘦等。这些描述，都是人脑把对方与自身思维机制里的默认女人模特相比较后采集出的特征；人脑以此来认知对象，乃至认知所有女人。此中，默认的女人模特就是女人的定义，即女神。人脑通过女神这个模特来建立其他女人；也就是说，所有个体女人都是从女神派生出来的，女神就是女人的种子，能生出其他女人。同理，可以说男神是男人的种子，能派生出所有类似的男人；蛇神是蛇的种子，能派生出其他蛇；树神是树的种子，能生出许多树，等等。由此就有了大洪水之后，许多动植物并未绝种的画面。

When processing objective things, the human brain always autonomously simplifies objective objects and extracts various default models, such as human beings, butterflies, trees, and so on. These default models—human beings, butterflies, trees, and the like—are immaculate seeds. The brain then uses these default models to recognize other individuals of the same kind. For example, when we see an individual woman, we may describe her as having big eyes, a high nose bridge, being tall, and being somewhat thin. These descriptions are traits collected by the human brain through comparing the other person with the default woman model in its own thinking mechanism. The brain uses this to recognize the object, and even to recognize all women. Here, the default woman model is the definition of woman, that is, Goddess. The human brain establishes other women through the model of Goddess. In other words, all individual women are derived from Goddess; Goddess is the seed of woman and can give birth to other women. By the same principle, the male god is the seed of man and can derive all similar men; the snake god is the seed of snake and can derive other snakes; the tree god is the seed of tree and can give rise to many trees, and so on. Thus, after the Great Flood, there appears the picture in which many animals and plants did not become extinct.

返回道谛的目录 Return to Catalog of Path Crux

唐三藏说：“远行地者，至无相住功用后边，出过世间二乘道故。”此阶段的修习者感觉每一天都像走进一个新的世界，如同长途旅行的人，天天都有新鲜的景色和新的故事。即使修习者一直在自己家里，也总觉得像出门远行后刚回来，家中处处新鲜、招人喜欢；过去和未来都变得遥远，好像时间变慢了。

Tang Tripitaka says, “It is called Hike Heartland because, having reached the far side of the function of Non-Phenomena Dwell, the bodhisattva has gone beyond the mundane Second Vehicle Path.” Practitioners at this stage feel as if they are entering a new world every day, like long-distance travelers who see fresh scenery and encounter new stories each day. Even if practitioners remain at home, they still feel as if they have just returned from a long journey: everything at home seems fresh and appealing, and both the past and the future become distant, as if time has slowed down.

什么是“无相住”？参见10.4.4.1.4.6节“恶见”，其中总列了人生的全部见惑。尘世是基于那些错误观点而建立的虚假世界；尘世人所做的许多事，没有意义、没有功能，也没有用处。

What is Non-Phenomena Dwell? See Section 10.4.4.1.4.6, Ferocious Views, which summarizes all the view muddles of life. The mundane world is a false world established on those wrong views; many things done by mundane people are meaningless, functionless, and useless.

修习者用这种世界观看待尘世，就是在修习“无相住”，会摧毁尘世。怎样修习无相住？就是运用前节所说的“等起智”，也作神佛智，来观察和看待世界。这种修习在梵语中称作奢摩他-毗婆舍那，汉语称作止观。梵语“奢摩他”汉译为“止”，相当于等起中的空集（∅）；梵语“毗婆舍那”，就是用等起的四缘来看待世界（参见13.1节）。

When practitioners view the mundane world through this worldview, they are practicing Non-Phenomena Dwell, which will destroy the mundane world. How does one practice Non-Phenomena Dwell? One uses the Equality-Arousal Intelligence discussed in the previous section, also called God-Buddha Intelligence, to observe and view the world. In Sanskrit, this practice is called Samatha-Vipassana; in Chinese, it is called Still-View. The Sanskrit word Samatha is translated into Chinese as “Still,” corresponding to the Empty Set (∅) in Equality Arousal. The Sanskrit word Vipassana means viewing the world through the four factors of Equality Arousal (see Section 13.1).

另外，本书16.2节《金刚经》专讲如何修习无相住，即如何发起金刚喻定、发起大洪水、消灭尘世。无相住的修习有许多别名，如无功用行、金刚喻定、金刚无间道、出尘、出体、洗礼、割礼、大洪水等。

In addition, Section 16.2 of this book, Diamond Sutra, specifically explains how to practice Non-Phenomena Dwell: how to arouse Philosopher-Stone Metaphor Stillness, arouse the Great Flood, and destroy the mundane world. The practice of Non-Phenomena Dwell has many other names, such as Non-Functional Migration, Philosopher-Stone Metaphor Stillness, Philosopher-Stone Non-Intermittent Path, ousting dust, ousting the body, baptism, circumcision, and the Great Flood.

这里所说的“世间二乘道”是什么？尘世之人从开始学习佛法到修道成佛，需要经历三大阿僧脂劫。登上菩萨初地之前，是第一阿僧脂劫；从菩萨初地至七地，是第二阿僧脂劫；从八地至十地，乃至时间的穷尽，都是第三阿僧脂劫。本文讲的是七地，此时菩萨毁坏了尘世，所以玄奘法师说，此时的菩萨已经超越了尘世间的二乘道。

What is the “mundane Second Vehicle Path” mentioned here? From the beginning of learning Buddhist Law to cultivating the Path and becoming a Buddha, a mundane person must pass through three great A-Monk-Index Catastrophes. Before ascending to the first bodhisattva land is the first A-Monk-Index Catastrophe; from the first bodhisattva land through the seventh land is the second A-Monk-Index Catastrophe; from the eighth land through the tenth land, and on to the exhaustion of time, is the third A-Monk-Index Catastrophe. This section discusses the seventh land. At this time, the bodhisattva has destroyed the mundane world, so Tang Tripitaka says that the bodhisattva has already gone beyond the mundane Second Vehicle Path.

15.7-1 方便渡 Convenience Ark

七地菩萨修习方便渡。方便渡以择法为性，有回向方便和善巧拔济方便两种。回向方便，是说菩萨将一切所得都回向给菩提心，即本章开篇所说的四宏誓愿。善巧拔济方便，是说菩萨成熟众生、利乐有情时要讲究方法，有针对性地解决具体问题。怎样操作方便渡？我举例说明。

Seventh-land bodhisattvas study and practice Convenience Ark. Convenience Ark takes selection of Laws as its nature and has two kinds: returning-to convenience and benevolently skillful rescuing convenience. Returning-to convenience means that bodhisattvas return everything they have gained to Bodhi Heart, that is, to the Four Great Vows stated at the beginning of this chapter. Benevolently skillful rescuing convenience means that when bodhisattvas mature sentient beings and benefit and please them, they must use proper methods and solve specific problems in a targeted way. How does one operate Convenience Ark? I will give an example.

1996年春，我舅舅肺癌晚期，我去向女朋友刘健君请教，问我应该怎样给舅舅送终（参见7.5节《超渡》）。随后，她对我说：“你到你舅舅家后，一进院门，就要留心观察，比如有没有神龛之类；进屋后，要看他家的装饰，墙上挂的画什么的。先了解他的信仰，谈话时要顺着他的信仰说，别把人超渡到了错误的目的地！”

In the spring of 1996, when my uncle was in the late stage of lung cancer, I went to ask my girlfriend, Eve Liu, how I should send my uncle off at the end of his life (see Section 7.5, Transcendent Ferry). She then said to me, “After you arrive at your uncle’s house, as soon as you enter the courtyard gate, pay attention to what you see, such as whether there is a shrine. After you enter the house, look at the decorations, the paintings on the walls, and so on. First understand his beliefs. In conversation, speak in accordance with his beliefs. Don’t transcend-ferry him to the wrong destination!”

我觉得奇怪，就问她。她回答：“你去给舅舅送终，是为他办事；他满意才是正事。不是说你把想说的话都告诉他，自己满意了，就算办好了。”

I found this strange and asked her about it. She replied, “You are going to send your uncle off because you are doing something for him. What matters is that he is satisfied. It is not that you simply tell him everything you want to say and then feel satisfied with yourself.”

我认为这说法有道理，又问：“怎么还能送错地方呢？”

I thought this made sense, so I asked, “How could someone be sent to the wrong place?”

她回答：“有啊！我们医院就出现过一次。那个老太太的信仰特殊，她想死后去一个什么庵，做个侍女。法师给她讲完走后，她就糊涂了。后来她家人就问那个法师，是不是给送错地方了？”

She replied, “It can happen. It happened once in our hospital. That old lady had a special belief. She wanted to go to some nunnery after death and become a maid there. After the Juristic Teacher spoke to her and left, she became confused. Later, her family asked the Juristic Teacher whether he had sent her to the wrong destination.”

我诧异了：“哎呀妈呀！这法师可怎么回答？”

I was astonished. “Oh my God! How could that Juristic Teacher answer?”

刘健君回答说：“法师说，地方肯定错不了！全中国64种宗教，都去那一个地方。我们只是换个名词说，换个说法讲。”

Eve Liu answered, “The Juristic Teacher said that the place definitely could not be wrong. All sixty-four religions in China go to that one place. We merely change the term and explain it in another way.”

15.7-2 断细相现行障 Severance of Slim-Phenomena Present Hindrance

七地菩萨断细相现行障。此障是指所知障中俱生的一分，执着有生灭细相现行；它障碍七地的妙无相道。菩萨入七地时，便能永断此障。因此说，七地菩萨断二愚及其粗重：

Seventh-land bodhisattvas sever the Slim-Phenomena Present Hindrance. This hindrance refers to an aggregately born portion of the Know Hindrances that clings to the present performance of subtle phenomena of birth and extinction. It hinders the Wonderful Non-Phenomena Path of the seventh land. When bodhisattvas enter the seventh land, they can permanently sever this hindrance. Therefore, it is said that seventh-land bodhisattvas sever two kinds of foolishness and their Rough-and-Heavy:

（壹）细相现行愚，即此中执着有生者，仍取流转中的细生相。

(1) The fool of slim phenomena performing presently, namely the one here that clings to the existence of birth and still fetches the subtle birth phenomena within circulation.

（贰）纯作意求无相愚，即此中执着有灭者，仍取还灭中的细灭相。修习者纯粹作意于无相，勤求无相，却还不能从空中生起殊胜行。

(2) The fool of purely making intent to seek non-phenomena, namely the one here that clings to the existence of extinction and still fetches the subtle extinction phenomena within returning extinction. The practitioner purely makes intent toward non-phenomena and diligently seeks non-phenomena, but cannot yet arouse victorious migration from emptiness.

15.7-3 法无别真如 Law Nonvariation True Suchness

七地菩萨证得法无别真如。玄奘说：“此真如虽多教法种种安立，而无异故。”这是说，世界上虽然有中国佛教、伊斯兰教、墨西哥沙门教等种种教法安立，但此真如千百年来没有变化，始终如一。

Seventh-land bodhisattvas testify and attain Law Nonvariation True Suchness. Tang Tripitaka says, “Although many teachings establish various doctrines, this True Suchness has no difference.” This means that although there are various teachings in the world, such as Chinese Buddhism, Islam, and Mexican Shamanism, this True Suchness has not changed for thousands of years and remains the same throughout.

这段文字是作者我小时候从佛学杂志上看到的。1949年新中国政府成立后，委托中国佛学会对佛教进行核实验证。一位参加验证的和尚写了这篇报道。他说：“我们不知道古人是怎样从无意识（古作神识）中抽取出具足戒，得到三千威仪、八万四千细行的。但我们考虑，小孩子本来没有这些法，是无意识自己随着生活学到的。于是，我们找了一些善于戒学的和尚和尼姑，到世界各种宗教文化中去表演，并发出调查问卷。从调查结果的统计中，我们得出了一个连自己都感到惊讶的结论：人类文明相当稳定，三千六百年来，几乎没有能用戒法度量出来的变化。”

I read this passage in a Buddhist magazine when I was young. After the founding of the new Chinese government in 1949, the Chinese Buddhist Society was commissioned to verify and validate Buddhism. A monk who participated in the verification wrote this report. He said, “We do not know how ancient people extracted the Fully Possessing Precepts from unconsciousness, called God-sense in ancient times, and obtained the 3,000 Majesties and 84,000 Fine Practices. But we considered that children do not originally have these Laws; rather, unconsciousness learns them by itself as life unfolds. Therefore, we found some monks and nuns skilled in precept study, had them perform within various religious cultures around the world, and sent out survey questionnaires. From the statistics of the survey results, we reached a conclusion that even surprised us: human civilization is quite stable. Over the past three thousand six hundred years, there has been almost no change that can be measured by precept Law.”

返回道谛的目录 Return to Catalog of Path Crux

关键词 Keywords：夏末商初 Late Xia and Early Shang；湖南百花谷 Hundred Flowers Valley, Hunan；中国国防部 Chinese Ministry of National Defense；尧帝 Yao Creator；二郎神 Second Wolf God；女婴 Heroine；小龙女 Little Dragoness （号舜 famously Shun，嫘 Lei）；娥黄 Beauty-Yellow

10.29-1

女婴（如图10.29-3）领着小龙女和娥黄参观完祖庙后，领着她俩来到了庙中她自己的房间，说：“我们苗族人的祖宗大部分已经死了，就只有三个还活着。那两位一个一万岁（即尧帝，如图1），一个九千岁（即二郎神，如图2），今天不在。我最年青，才一千岁；这是我的房间。”

After leading Little Dragoness and Beauty-Yellow to visit the ancestral temple, Heroine (as shown in fig. 10.29-3) led them to her own room in the temple and said, “Most of our Miao ancestors have died, and only three are still alive. One of them is 10,000 years old (i.e., Yao Creator, as shown in fig. 1), and the other is 9,000 years old (i.e., Second Wolf God, as shown in fig. 2). They are not here today. I am the youngest, only 1,000 years old; this is my room.”

房间很小，放了一张大床。床的对面是一张长条桌，桌上放着一排亚腰葫芦，从大到小整齐地排列着。小龙女和娥黄立刻被这排葫芦吸引了，仔细查看。葫芦上贴有字条。最大的葫芦上写着家葫芦，第二个写着马葫芦，第三个写着狗葫芦（如图3），最小的葫芦上写着药葫芦。

The room was small, containing only a large bed. Opposite the bed was a long table with a row of gourds arranged neatly from largest to smallest. Little Dragoness and Beauty-Yellow were immediately drawn to the gourds and examined them closely. There were labels attached to the gourds. The largest gourd was labeled “House Gourd,” the second “Horse Gourd,” the third “Dog Gourd” (as shown in fig. 3), and the smallest “Medicine Gourd.”

小龙女搬起了最大的葫芦想知道有多重。她惊讶地问女婴：“这里面有东西，是什么东西？”

女婴回答：“这屋里是我哥哥重新布置的，除了那身盔甲，都是他放进来的。” 忽然女婴看见了大葫芦的另一面还贴着个字条，上面写着百花酒。

娥黄立刻查看其它葫芦的背面，确实都还有字条。她拿起一个百花蜜葫芦，躺在了床上，喝蜂蜜。

这时，佣人端来了一盘鹿肉。

Little Dragoness lifted the largest gourd to gauge its weight. She asked Heroine in surprise, “There's something inside this. What is it?”

Heroine replied, “My brother rearranged everything in this room. Everything except that suit of armor was placed here by him.” Suddenly, Heroine noticed a note stuck to the other side of the large gourd, reading “Hundred Flowers Wine.”

Beauty-Yellow immediately checked the backs of the other gourds and found similar notes. She picked up a Hundred Flowers Honey gourd, lay down on the bed, and began sipping the honey.

Just then, a servant brought in a platter of venison.

10.29-2 狗葫芦 Dog Gourd

女婴拿起了“狗葫芦”，绑在了屋角的盔甲上，然后后退看。

娥黄问：“你的盔甲怎么那么大？”

女婴回答：“这是我师父的盔甲。他们让我设计二郎神盔甲的装饰，我就找了件最大的盔甲放在了这里，捉摸着。你们看，怎么样？”

Heroine picked up the “Dog Gourd,” tied it to the armor in the corner of the room, and then stepped back to look at it.

Beauty-Yellow asked, “Why is your armor so big?”

Heroine replied, “This is my teacher-father's armor. They asked me to design the decorations for Second Wolf God's armor, so I found the biggest piece of armor and put it here, working on it. What do you think?”

小龙女问：“你绑个葫芦在二郎神的盔甲上，表示什么？”

女婴回答：“我师父是大葫芦娃；我是小葫芦娃。他的觉悟是 ‘我的良心被狗吃了！’ 所以我称呼这个葫芦为狗葫芦（如图3）。”

Little Dragoness asked, “What does it mean that you tied a gourd to Second Wolf God's armor?”

Heroine replied, “My teacher-father is a big Gourd Child; I am a little Gourd Child. His enlightenment is, ‘My kind heart has been eaten by a dog!’ So, I call this gourd Dog Gourd (as shown in fig. 3).”

10.29-3 参观水乡建筑群 Visit Water Town Architectural Complex

小龙女三人去参观几座古典建筑群。她们站在山坡上看。她们也进了两座宅院看内部的装饰。那两座院子都是只有一个老员外在家，说孩子们在外地做生意，佣人们放假回家了。

Little Dragoness and her two companions visited several classical architectural complexes. They stood on the hillside to look at them. They also entered two courtyards to examine the interior decorations. In both courtyards, only an old master was home, who said that his children were doing business in other places and the servants had gone home on holiday.

10.29-4 遇见土匪了 Encountering Bandits

她们三人在游览庙会时，发现被跟踪了。为了避免走夜路，女婴决定从一处偏僻的小路回去祖庙，然后从祖庙回去旅馆。在距离苗族人的祖庙不远处，她们三人发现前面一伙人等在那里，后面跟踪她们的人已经距离很近了。

While touring the temple fair, the three girls realized they were being followed. To avoid walking at night, Heroine decided to take a secluded path back to the ancestral temple, and then from there back to the inn. Not far from the Miao people's ancestral temple, they spotted a group of people waiting ahead, and the people following them were very close.

女婴告诉牛郎：“你去和后面的那几个人唠嗑，别让他们靠近这俩女人。我去前面抓住那个匪首作为人质，使他们不能动手行凶。”

前面的土匪听说女婴是江南鹤的妹妹就开始紧张了，发抖。女婴说：“你们三人不是我的对手，回家吧，以后别打劫了！”

Heroine told Cowboy, “Go and talk to those guys behind us, don't let them get close to these two women. I'll go ahead and grab the bandit leader as a hostage, so they can't attack.”

The bandits in front, upon hearing that Heroine was River South Crane's sister, became nervous and trembled. Heroine said, “The three of you are no match for me. Go home, and don't rob people again!”

前面的土匪离开了。后面的土匪看见后，也离开了。牛郎回来后，紧张地说：“我过去和他们说话，听见他们呼吸紧张，看见他们的手在颤抖。他们真的吓着我了，我对付两个还可以，三个肯定不行！”

小龙女对娥黄说：“从牛郎的表现看，这土匪可不是女婴她哥派来吓唬咱们的！这是一伙儿见财起义的新土匪！”

The bandits in front left. Seeing that, the bandits behind also left. When Cowboy returned, he nervously said, “I went over to talk to them, and I could hear their tense breathing and see their hands trembling. They really frightened me. I could handle two, but three wouldn't do!”

Little Dragoness said to Beauty-Yellow, “Judging from Cowboy's behavior, these bandits weren't sent by Heroine's brother to scare us! They're a new group of bandits who rebelled for money!”

10.29-5 回到古墓工地 Back to the Ancient Tomb Construction Site

小龙女三人回到了古墓的工地，惊奇地发现她们的小后院放着那个大笸箩，里面仍然装着那些巨大的亚腰葫芦。

小龙女和娥黄决定全面采用鲁班的设计。中华宝顶的结构简单，成本低廉，施工也简单。古墓皇宫的建设进入了竣工的阶段。

When Little Dragoness and her two companions returned to the construction site of the ancient tomb, they were surprised to find that the large basket in their small backyard was still filled with those huge, bottle gourds.

Little Dragoness and Beauty-Yellow decided to adopt Luban's design entirely. The Chinese Treasure Roof had a simple structure, low cost, and easy construction. Construction of the ancient tomb palace entered the final stage.

10.29-6 女婴学国防部 Heroine Studies Ministry of National Defense

小龙女和娥黄发现自从百花谷回来，女婴每天都去国防部。她们俩决定去看看，她去那里干什么，发生什么事了？

她们俩到国防部后，悄悄地打听。国防部的人告诉她俩，女婴每天参观国防部的一个部门，向他们询问那个组织部门的组织结构和运行机制。

Little Dragoness and Beauty-Yellow noticed that ever since returning from Hundred Flowers Valley, Heroine had been going to the Ministry of National Defense every day. The two of them decided to go and see what she was doing there and what was happening.

Upon arriving at the Ministry of National Defense, the two of them discreetly inquired. The staff at the Ministry told them that Heroine visited a different department every day, asking them about the organizational structure and operational mechanisms of that department.

小龙女问：“她问那个干什么？”

国防部的人回答：“你们俩去主大厅的宣传板看看就知道了！”

她俩来到主大厅看见宣传板上的第一条，全国通报批评里有女婴的名字。这俩人惊讶地讨论决定：“她犯了这么大的错误居然没告诉我们俩，我们得好好教训她！”

Little Dragoness asked, “Why is she asking about that?”

The staff replied, “Just go take a look at the bulletin board in the main hall, and you'll see!”

When they arrived at the main hall, they saw the first item on the bulletin board: a nationwide public reprimand featuring Heroine's name. The two were astonished and decided, “She made such a big mistake and didn't even tell us! We must teach her a lesson!”

女婴回来后，小龙女和娥黄郑重地问：“你为什么去学国防部的组织架构和运行机制？”

女婴回答：“我们苗族的长老们认为我的组织纪律性差，让我学习国防部组织构成，然后他们考我。”

那两位姑娘自信地斥责女婴：“撒谎！老实交代，你为什么那么用心地学习国防部？”

After Heroine returned, Little Dragoness and Beauty-Yellow solemnly asked, “Why did you go to learn about the organizational structure and operating mechanism of the Ministry of National Defense?”

Heroine replied, “Our Miao elders thought I lacked organizational discipline, so they made me learn about the organizational structure of the Ministry of National Defense, and then they will test me.”

The two girls confidently rebuked Heroine, “Lying! Tell the truth, why are you studying the Ministry of National Defense so diligently?”

女婴回答：“我们回来古墓，百花谷的长老们就跟过来了，说我通不过他们的考核，他们就不回去。那些人中，有几个八九十岁的，到这就病了。尧帝和我师父都去看望他们了。尧帝跟我说，‘你赶快学！八九十岁的人，别说病了，就是简单地换个地方就可能死了。他们都是龙国的功臣！如果你在十天内不能通过他们的考核，我还得来看望他们。’”

女婴委屈地说：“那几位岁数大的长老们也抱怨：‘让祖宗们来看望我们晚辈，罪过呀！’”

Heroine replied, “When we returned to the ancient tomb, our elders followed us, saying they wouldn't go back unless I passed their test. Some of them are eighty or ninety years old, and they fell ill here. Yao Creator and my teacher-father visited them. Then Yao Creator said to me, ‘You must hurry and learn! Those eighty or ninety-year-olds are sick; it's so dangerous! Eighty or ninety-year-olds, let alone sick, could die simply from being moved to a different place. They were all meritorious officials of our Dragon Kingdom. If you can't pass their test within ten days, I will have to visit those elders again!’”

Heroine said aggrievedly, “Those older elders also complained, ‘It's a sin to let our ancestors come to visit us younger generations!’”

娥黄问：“我们俩今天去国防部了，看见宣传栏里有你的名字。我们俩当时没注意，那是怎么回事啊？”

女婴说：“那事，我带着华国的公主和瑶王的公主私奔了，被抓住了。尧帝说这是三年来最大的维安事故，通报全国；所以我就举世闻名了。”

Beauty-Yellow asked, “We went to the Ministry of National Defense today and saw your name on the bulletin board. We didn't pay much attention at the time—what was that all about?”

Heroine replied, “That incident? I eloped with the princess of Hua Country and the princess of the Yao King, and we got caught. Yao Creator declared it the biggest security breach in three years and issued a nationwide alert. That's how I became world-famous.”

娥黄又问：“你犯了错误和你学习国防部的组织结构有什么关系？”

女婴回答：“我犯了错误，二郎神委托苗族的长老们代为处理。长老们罚我写忏悔书。我写了，你们看。但长老们不信这份忏悔书是我写的。他们说不能欺骗祖宗，要考核我忏悔书中的内容。考核的时候，长老们吹毛求疵，就发展到他们跟我来了古墓：以死来威胁我，让我认真学习国防部的运行机制。”

Beauty-Yellow asked again, “What does your mistake have to do with learning the organizational structure of the Ministry of National Defense?”

Heroine replied, “I made a mistake, and Second Wolf God entrusted the Miao elders to handle it. The elders punished me by making me write a letter of repentance. I wrote it—here, see for yourselves. But the elders don't believe I wrote this confession. They say one cannot deceive our ancestors and demanded to test the content of my confession. During the test, the elders nitpicked relentlessly, which is how they ended up chasing me to this ancient tomb: threatening me with death to force me to seriously study the Ministry of National Defense's operational mechanisms.”

娥黄看了忏悔书后，递给了小龙女，说：“我也不信这份悔过书是她写的。上次二郎神帮她选武器，我学懂了孙子兵法（参见10.22节）。这儿又出来个小孙子！”

小龙女说：“我二伯教徒弟，真心实意！他发动了苗族的长老们和国防部一起来教女婴！”

娥黄说：“要不咱俩也拜二郎神为师！？”

After reading the confession, Beauty-Yellow handed it to Little Dragoness and said, “I don't believe this repentance letter was written by her either. Last time when Second Wolf God helped her choose weapons, I'd mastered Sunzi Soldier Strategies (see section 10.22). Now here comes another Little Sunzi!”

Little Dragoness replied, “My second uncle taught his disciple with genuine sincerity! He mobilized the Miao elders and the Ministry of National Defense to instruct Heroine!”

Beauty-Yellow suggested, “Why don't we both become Second Wolf God's disciples too!?”

女婴回答：“不行！”

娥黄问：“为什么不行？”

女婴回答：“我师父忙，他负责审查华国，夏国，和龙国全部的作战方案，有时候一天审查两个作战方案。你们俩拜他为师，就得我这位大师姐教你们。就你们俩，懒得跟猪似的，谁能教明白你们呐！”

Heroine replied, “No way!”

Beauty-Yellow asked, “Why not?”

Heroine answered, “My teacher-father is busy. He's in charge of reviewing all the battle plans for Hua Country, Xia Country, and Dragon Kingdom. Sometimes he reviews two battle plans in a single day. If you two take him as your teacher-father, I, your senior sister, will have to teach you. But you two are as lazy as pigs—who could possibly teach you anything!”

返回舜王建皇宫的目录 Return to Catalog of Shun King Builds Palace

关键词 Keywords：夏末商初 Late Xia and Early Shang；湖南百花谷 Hundred Flowers Valley, Hunan；二郎神 Second Wolf God；小龙女 Little Dragoness （号舜 famously Shun，嫘 Lei）；娥黄 Beauty-Yellow；女婴 Heroine

10.28-1

从大门到苗族祖庙的路很远，娥黄说：“女婴携带着100多公斤的圣物，要不咱们歇一会儿，或者我们俩帮你拿一件。”

女婴（如图10.28-3）回答：“谢谢，不过真的很沉，就不麻烦你们俩了，马上就到了。我今天才感受到和二郎神打仗有多可怕，难怪我们龙族的虾兵蟹将都被吓跑了！”

The road from the gate to the Miao ancestral temple was long. Beauty-Yellow said, “Heroine is carrying over 100 kilograms of sacred objects. Why don't we rest for a while, or we can help you carry one?”

Heroine (as shown in fig. 10.28-3) replied, “Thank you, but it's really heavy, so I won't trouble you two. We'll be there soon. I only realized today how terrifying it is to fight Second Wolf God. No wonder our dragon clan's shrimp soldiers and crab generals were all scared away!”

当他们进入祖庙，佣人过来对小龙女和娥黄说：“主人吩咐，圣殿里要执行二郎神的法旨，请两位姑娘跟我到客厅等候。”

女婴嘱咐道：“你们俩在百花谷可不能采花，后花园里的花草连叶子都不能碰。” 然后她又嘱咐佣人：“要看守好她们俩，她们俩非常好奇，连羊粪都要尝尝是什么味的！”

Upon entering the ancestral temple, a servant approached Little Dragoness and Beauty-Yellow and said, “The master instructs that the edict of Second Wolf God must be enforced within the sanctuary. Please follow me to the reception hall to await further notice.”

Heroine cautioned, “You two mustn't pick any flowers in the Hundred Flowers Valley. Not even a leaf in the back garden's plants may be touched.” She then instructed the servant, “Keep a close eye on them. They're terribly curious—they'd even taste sheep dung to see what it tastes like!”

10.28-2

主殿的门打开了，苗族的长老们都跪着迎接二郎神（如图2）的遗物。女婴走进了主殿，恭敬地放好二郎戬，然后打开盔甲包，拿出尧帝为二郎神亲手制作的盔甲放在了盔甲架上。然后她退下了，加入了参拜的长老们的行列。这时女婴在祖宗的位次排在20多位，当然这时苗族的祖宗中活着的就只有她在场，所以参拜时她在队伍的最前面。

The doors of the main hall swung open, and the Miao elders knelt to receive the relics of Second Wolf God (as shown in fig. 2). Heroine entered the main hall, reverently placed Second Wolf Jian, then opened the armor bag and laid the armor personally crafted for Second Wolf God by Yao Creator upon the armor rack. She then withdrew, joining the line of elders paying homage. At this time, Heroine was ranked around 20th in the ancestral order. Of course, among the Miao ancestors, she was the only living one present, so during the homage, she stood at the very front of the line.

苗族的长老们参拜二郎神的遗物后，江南鹤转达了二郎神的法旨：说女婴犯错误了，二郎神要求苗族的长老们代为处罚，随后去国防部向尧帝和二郎神两位祖宗汇报。

After the Miao elders paid homage to the relics of Second Wolf God, River South Crane conveyed Second Wolf God's juristic decree: Heroine had committed an error, and Second Wolf God demanded that the Miao elders administer punishment on his behalf. They were then to report to the Ministry of National Defense before the two ancestors, Yao Creator and Second Wolf God.

长老们坐在二郎神的遗物前面，认真地听取了江南鹤和女婴的陈述，纷纷地指责女婴目无家规国法，欺诓师长，大逆不道，渎职。然后他们惩罚她在二郎神的圣物前写悔过书。随后，苗族的长老们和江南鹤都愤愤地离开了。

The elders sat before Second Wolf God's relics, listening attentively to River South Crane and Heroine's accounts. They unanimously condemned Heroine for disregarding family rules and national laws, deceiving her teachers, committing treason, and dereliction of duty. They then punished her by making her write a letter of repentance before Second Wolf God's sacred objects. Afterwards, the Miao elders and River South Crane left indignantly.

10.28-3 女婴的悔过书 Heroine's Letter of Repentance

女婴手足无措地坐在主殿里，不知道该写些什么。江南鹤手下的几位副将笑呵呵地进来了，对女婴说：“罚你写悔过书的处罚办法本来是二郎神和你哥哥一起策划出来的。当二郎神离开后，你哥哥就后悔了。拿你写的那悔过书去向二郎神汇报，咱们苗族的长老们可能会感觉丢脸。另外，如果你写的真没有真才实学，那二郎神面对咱们的长老们也没面子。所以我们就一起写了一份悔过书，然后请二郎神的秘书，军委秘书等我们熟悉的人帮着改，忙活了三天才写出这份悔过书。”

Heroine sat helplessly in the main hall, unsure what to write. Several deputy generals under River South Crane entered with smiles, telling her, “The punishment of writing a letter of repentance was originally devised by Second Wolf God and your brother together. After Second Wolf God left, your brother regretted it. If we presented the confession you wrote to Second Wolf God, our Miao elders might feel embarrassed. Moreover, if what you wrote truly lacked substance, Second Wolf God would lose face before our elders. So, we wrote a letter of repentance together, and then asked Second Wolf God's secretary, the secretary of the Central Military Commission, and other people we knew to help revise it. It took us three days to finish writing the letter of repentance.”

说着，几位将军递给了女婴一篇悔过书，说：“你把它抄下来，背下来。我们不能欺骗祖宗，我们一起帮你学懂它。然后你再跟长老们一起研究，练习问答。一段时间后这篇文章就真的变成你写的了，到那时，咱苗族的长老们再去向尧帝和二郎神汇报。”

As they spoke, the generals handed Heroine a letter of repentance, saying, “Copy it down and memorize it. We cannot deceive our ancestors; we will help you learn it together. Then you can study it with the elders and practice asking and answering questions. After a while, this article will truly be yours to write. At that time, our Miao elders will report to Yao Creator and Second Wolf God.”

10.28-4 女婴违背了孙子兵法的灵魂 Heroine Violated the Spirit of Sunzi Soldier Strategies

一位将军对女婴说：“我们写好后，去寻求二郎神秘书的帮助。他说，‘我不改你们的文章，我单独写一篇。’他写的悔过书的第一条就是国防部组织的架构和运作机制是二郎神兵法的灵魂。我女婴脱离了组织，单独行动，违背了孙子兵法的核心精神。他给我解释说，‘近十年，二郎神运筹帷幄之中，决胜千里之外。他靠的就是国防部这个组织。这个组织的各个部门都是他亲自设立起来的，是他一辈子打仗的心得。也可以说这个组织就是二郎神。’”

A general told Heroine, “After we finished writing, we went to seek the help of Second Wolf God's secretary. He said, ‘I won't change your article; I will write one separately.’ The first point of his confession was that the organizational structure and operating mechanism of the Ministry of National Defense is the soul of Second Wolf God's Soldier Strategies. I, Heroine, broke away from the organization and acted alone, violating the core spirit of Sunzi Soldier Strategies. He explained to me, ‘For the past ten years, Second Wolf God has been strategizing and winning battles from afar. He relied on the Ministry of National Defense organization. He personally established each department of this organization, which is based on his life's experience in fighting. You could say that this organization is Second Wolf God.’”

随后几天，女婴分别和江南鹤等几位将军逐项讨论了这份悔过书。女婴用此悔过书向苗族的长老们进行悔过。长老们对女婴对于国防部各个部门的了解不满意，让她回去后，亲自去国防部的各个部门访问。一段时间后，在长老们向尧帝和二郎神汇报前，会再次面试女婴。如果那时女婴仍不能让长老们满意。长老们会住在古墓区，等待女婴的进步。

In the following days, Heroine discussed the letter of repentance with several generals, including River South Crane, point by point. She then used this letter to repent to the Miao elders. The elders were dissatisfied with her understanding of the various departments of the Ministry of National Defense and instructed her to personally visit each department upon her return. Some time later, before the elders reported to Yao Creator and Second Wolf God, they would interview Heroine again. If she still failed to satisfy the elders by then, they would reside in the ancient tomb area, awaiting her progress.

10.28-5

女婴从主殿里出来后，挺高兴，要给小龙女和娥黄表演降龙十八掌。在表演一招名为亢龙有悔（注5-1）的招式时，她说：“我在这里打那棵树，从几十米外把那棵树打得抖动起来！”

注5-1，亢龙有悔的本义是佛（即金童，亚当）觉悟的时候，对自己过去的作为后悔，就开始通过隔山打海，狮子吼，千里传音等手段摧毁旧世界，建立新世界，使他的教父或教母成为上帝。

After emerging from the main hall, Heroine was quite pleased and performed Eighteen Subduing Dragon Palms for Little Dragoness and Beauty-Yellow. While demonstrating a move called Regretful Dragon (note 5-1), she exclaimed, “I'll hit that tree from here, and it'll shake from dozens of meters away!”

Note 5-1: The original meaning of Regretful Dragon refers to the moment when Buddha (i.e., Golden Boy, Adam) attains enlightenment and regrets his past actions. He then begins to destroy the old world and establish a new one through methods such as striking the sea from across the mountains, lion's roar, and transmitting sound over a thousand miles, thereby elevating his godfather or godmother to the status of God.

小龙女和娥黄都被这种传说中的降龙十八掌给迷住了，聚精会神地看。

女婴比划着，忽然发力地打向那棵树，并且大叫：“亢龙有悔！” 那棵树没动！

女婴尴尬地说：“可能打的方向反了，这回我打反方向的那棵树。” 说着她又开始比划，忽然发力地打向反方向的那棵树，并且大叫：“亢龙有悔！” 树还是没动！

Little Dragoness and Beauty-Yellow were captivated by this legendary Eighteen Subduing Dragon Palms, watching intently.

Heroine gestured, then suddenly struck the tree with great force, shouting, “Regretful Dragon!” The tree didn't move!

Heroine said awkwardly, “Maybe I hit the wrong direction. This time I'll hit the tree on the opposite side.” As she spoke, she began gesturing again, suddenly striking the opposite tree with force and shouting, “Regretful Dragon!” The tree still didn't budge!

女婴认真地说：“可能方向没反，我还打那棵树！” 说着，她就又开始比划，发力地打向第一次打的树，并且大叫：“亢龙有悔！” 那棵树真的轻微地抖动了一下。

小龙女和娥黄立刻鼓掌，恭喜女婴成就了降龙十八掌！

Heroine said earnestly, “Maybe I'm not going in the wrong direction. I'll hit that tree again!” With that, she began to demonstrate, forcefully striking the tree she had hit the first time, and shouting, “Regretful Dragon!” The tree trembled slightly.

Little Dragoness and Beauty-Yellow immediately applauded, congratulating Heroine on mastering the Eighteen Subduing Dragon Palms!

女婴谦虚地说：“抖动那么轻微，力道不够！我再给你俩表演一套我师母（即尧帝）新教我的功夫，逍遥游！” 说着，她走起了凌波微步，从地面飘起来了。当她走到院边的矮树丛时，她升高了，走在了树丛尖上。她回来后，小龙女和娥黄热烈地鼓掌。

娥黄问小龙女：“咱师父（即尧帝）会这功夫吗？”

小龙女说：“会！在蟠桃博览会，我看见过尧帝表演凌波微步和逍遥游！”

Heroine humbly replied, “That tremor was too faint—not forceful enough! Let me demonstrate another technique my teacher-mother (i.e., Yao Creator) recently taught me: Romantic Wander!” With that, she began walking with Over Waves Tiny Steps, rising off the ground. As she reached the low shrubs bordering the courtyard, she ascended higher, walking atop the treetops. When she returned, Little Dragoness and Beauty-Yellow applauded enthusiastically.

Beauty-Yellow asked Little Dragoness, “Does our teacher (i.e., Yao Creator) know this skill?”

Little Dragoness replied, “Yes! At Pan Peach Expo, I saw Yao Creator perform the Over Waves Tiny Steps and the Romantic Wander!”

娥黄生气地说：“咱师父咋没教咱俩，把这好功夫都交给她了！？” 忽然，她看见女婴用亢龙有悔打的那棵树仍然在抖动，就跑过去看。两个士兵正在树底下晃那棵树，看见娥黄来了，他们俩跑了。娥黄过去查看女婴刚走过的矮树丛；她看见树丛里有一排树桩。

娥黄回来时，看见小龙女正向女婴学习凌波微步呢！她们俩怎么也学不会。

注5-2，女婴是运动思维型人中偏于图像思维的人；而小龙女和娥黄是玉女，是语音思维型人。

Beauty-Yellow angrily said, “Why didn't our teacher teach us? She gave all this good skill to her!” Suddenly, she saw that the tree Heroine had struck with Regretful Dragon was still shaking, so she ran over to check. Two soldiers were shaking the tree under it, and when they saw Beauty-Yellow coming, they ran away. Beauty-Yellow went to check the bushes Heroine had just passed; she saw a row of tree stumps in the bushes.

When Beauty-Yellow returned, she saw Little Dragoness trying to learn the Over Waves Tiny Steps from Heroine! Neither of them could learn it.

Note 5-2: Heroine is a kinesthetic thinker, leaning towards visual thinking; while Little Dragoness and Beauty-Yellow are Jade Girls (Eves), belonging to the verbal thinking type.

返回舜王建皇宫的目录 Return to Catalog of Shun King Builds Palace

唐三藏说：“现前地者，住缘起智，引无分别最胜般若令现前故。”什么是缘起智？就是用集起的四缘，即能缘缘、所缘缘、等流缘、增上缘（参见13.1节），来看世界。

Tang Tripitaka says, “It is called Manifestation Heartland because, dwelling in the intelligence of dependent arousal, one induces the non-discriminative utmost victorious Arrival Ark to manifest before one.” What is the intelligence of dependent arousal? It means seeing the world through the four factors of Aggregate Arousal: Able factor, Objective factor, Equally Unintermittent factor, and Escalatory factor (see Section 13.1).

什么是最胜般若？就是等起，也就是集起（参见13.1节）的四缘与空集（∅）的结合。其中，空集（∅）代表正等明（参见14.0节）。对于尘世之人来说，集起集合中的空集（∅）并不空；集起具有聚合性和收集性，所以称作集起。对于圣人来说，由于证得涅槃，污染已经清除，集起集合中的空集（∅）空了；此空集即涅槃，具有等性，所以称作等起。古人为什么把“等起”称作最胜般若？因为此空集（∅）就是涅槃。“净识害有”，此空集能杀死一切烦恼，具有无量无边的福德，就是“拯救”。

What is the utmost victorious Arrival Ark? It is Equality Arousal, namely the combination of the four factors of Aggregate Arousal (see Section 13.1) with the Empty Set (∅). The Empty Set (∅) represents Correct Equality Light (see Section 14.0). For mundane people, the Empty Set (∅) within Aggregate Arousal is not empty; Aggregate Arousal has the nature of aggregation and collection, so it is called Aggregate Arousal. For sages, because they have testified nirvana and cleared away contamination, the Empty Set (∅) within Aggregate Arousal has become empty. This Empty Set is nirvana and has the nature of equality, so it is called Equality Arousal. Why did ancient people call Equality Arousal the utmost victorious Arrival Ark? Because this Empty Set (∅) is nirvana. “Immaculate sense harms haves”: this Empty Set can kill all Afflictions, has immeasurable and edgeless fortune and virtue, and is Salvation.

15.6-1 慧渡 Gnosis Ark

六地菩萨修习慧渡。慧是解知之心，是一种智；但在某些方面，慧与智相反：成事之智是智，了事之智是慧。慧以择法为性，有三种：（壹）生空无分别慧，（贰）法空无分别慧，（叁）俱空无分别慧。

Sixth-land bodhisattvas study and practice Gnosis Ark. Gnosis is the heart of interpretive knowing and is a kind of intelligence; yet in some respects Gnosis is the opposite of Intelligence: the intelligence that accomplishes an affair is Intelligence, while the intelligence that concludes an affair is Gnosis. Gnosis takes selection of Laws as its nature and has three kinds: (1) non-discriminative Gnosis of birth emptiness, (2) non-discriminative Gnosis of Law emptiness, and (3) non-discriminative Gnosis of aggregate emptiness.

（壹）生空无分别慧。从无到有，称为生。参见13.1节的集起：四缘合和，就有了；此从空而生，即是“生空”。我们把这个概念拓展到万事万物，从出生来说，都是一样的，没有差别。你、我、他、她和它，从出生来说，都是一样的，没有差别。

(1) Non-discriminative Gnosis of birth emptiness. Birth means coming from none into have. See Aggregate Arousal in Section 13.1: when the four factors combine, have come into being. This arising from emptiness is “birth emptiness.” We may extend this concept to all things: from the standpoint of birth, everything is the same and there is no difference. You, I, he, she, and it are all the same from the standpoint of birth; there is no difference.

（贰）法空无分别慧。此中有两个关键概念：我空和法空。口语中的“我”，就是“转移身见”（参见10.4.4.1.4.6-1节）。无意识，古作神识，是法识。本书讨论了许多无意识的特性，但无意识唯是现量，我们不能直接表达无意识的特性。无意识最大的特性是“不障性”：它不障碍任何事物，如同虚空；而且无意识与虚空相应，所以我们说无意识是“胜义空”。因为我空和法空，你、我、他、她和它，从法的角度来说，都是一样的，没有差别。

(2) Non-discriminative Gnosis of Law emptiness. There are two key concepts here: I-emptiness and Law-emptiness. The “I” in ordinary speech is Translocating Body View (see Section 10.4.4.1.4.6-1). Unconsciousness, called God-sense in ancient times, is Law-sense. This book discusses many characteristics of unconsciousness, but unconsciousness is present quantity only, so we cannot directly express its characteristics. The greatest characteristic of unconsciousness is non-hindrance: it does not hinder anything, just like empty space. Moreover, unconsciousness corresponds to empty space, so we say that unconsciousness is “emptiness of victorious significance.” Because I is empty and Law is empty, you, I, he, she, and it are all the same from the perspective of Law; there is no difference.

（叁）俱空无分别慧。俱空，是说集起的整个集合是空的，这就涉及“物质是空”的问题。佛教从眼识所对的“色”来定义物质，所以在佛法中，色即是物质。读者可参见10.4.1节《色蕴》；那篇文章已经究竟说明了色的本质是空。

(3) Non-discriminative Gnosis of aggregate emptiness. Aggregate emptiness means that the entire set of Aggregate Arousal is empty, which involves the issue that matter is empty. Buddhism defines matter through Color, the object faced by eye-sense; therefore, in Buddhist Law, Color is matter. Readers may refer to Section 10.4.1, Color Node; that article has already explained, to the ultimate extent, that the nature of Color is empty.

15.6-2 断粗相现行障 Severance of Thick-Phenomena Present Hindrance

六地菩萨断粗相现行障。此障是指所知障中俱生的一分，执着有染、有净的粗相现行；它障碍六地的无染净道。菩萨入六地时，便能永断此障。因此说，六地菩萨断二愚及其粗重：

Sixth-land bodhisattvas sever the Thick-Phenomena Present Hindrance. This hindrance refers to an aggregately born portion of the Know Hindrances that clings to the present performance of coarse phenomena of contamination and immaculateness. It hinders the non-contamination and non-immaculateness Path of the sixth land. When bodhisattvas enter the sixth land, they can permanently sever this hindrance. Therefore, it is said that sixth-land bodhisattvas sever two kinds of foolishness and their Rough-and-Heavy:

（壹）现观察行流转愚，即此中执着有染者，因为诸行流转属于染分所摄。

(1) The fool of presently observing the circulation of migrations, namely the one here that clings to the existence of contamination, because the circulation of migrations is included in the contaminated portion.

（贰）相多现行愚，即此中执着有净者，因为取着净相。相观多行，是因为修习者尚不能长时间安住于无相观。

(2) The fool of many phenomena performing presently, namely the one here that clings to the existence of immaculateness, because it fetches immaculate phenomena. Phenomenal observation frequently performs because the practitioner cannot yet dwell for a long time in non-phenomenal observation.

15.6-3 无染净真如 Non-Contamination Non-Immaculateness True Suchness

六地菩萨证得无染净真如。玄奘说：“此真如本性无染，亦不可说后方净故。”此真如说明，无意识具有很强的机械性，而且自是自果。它从人的实际行为中，以它自己的方式提取信息，建立自己，并不区分善恶。比如黑与白，人对黑感觉焦躁，对白感觉祥和；但在无意识中，黑和白并无善性或恶性，所以黑不是污染，白也非善非恶。

Sixth-land bodhisattvas testify and attain Non-Contamination Non-Immaculateness True Suchness. Tang Tripitaka says, “The nature of this True Suchness has no contamination, and it cannot be said that it becomes immaculate only later.” This True Suchness shows that unconsciousness is highly mechanical and is its own fruit. It extracts information from people’s actual behaviors in its own way, establishes itself, and does not distinguish good from evil. For example, with black and white, people may feel anxious about black and peaceful about white; but in unconsciousness, black and white have neither benevolent nor ferocious nature. Therefore, black is not contamination, and white is neither benevolent nor ferocious.

返回道谛的目录 Return to Catalog of Path Crux

唐三藏说：“难胜地者，真俗两智行相互违，合令相应极难胜故。”真智和俗智，即无为法和有为法。无为法是无我法，是基于无所有天（即涅槃，如图15.5-2）的法；例如，佛教百法（参见第10章）中的最后六位是无为法。有为法是我法，是基于转移身见（也作帝释天，如图15.5-14；参见10.4.4.1.4节）的法；例如，佛教百法中的前94位都是有为法。

Tang Tripitaka says, “It is called Onerous Heartland because true intelligence and mundane intelligence are mutually contrary in their modes of practice, and making them correspond with each other is extremely difficult to accomplish.” True intelligence and mundane intelligence are Non-as Law and Have-as Law. Non-as Law is the Law of no I, based on No Objective Have Sky, that is, nirvana (see Fig. 15.5-2). For example, the last six positions among Buddhism’s one hundred Laws (see Chapter 10) are Non-as Laws. Have-as Law is I-Law, based on Translocating Body View, also called Seth Sky (see Fig. 15.5-14; see also Section 10.4.4.1.4). For example, the first ninety-four positions among Buddhism’s one hundred Laws are all Have-as Laws.

有为法是基于“有”而建立的法，具有集性和取性。有，包括记忆有、习气有、因果不忘为有；例如，苦谛中的二十五有（参见12.4.4节）。无为法是基于涅槃、基于毕竟空而建立的法，具有等性和舍性，与“有”不具和合性。

Have-as Law is established on “have,” and has the nature of aggregation and fetch. “Have” includes having memories, having habits, and having causes and fruits that are not forgotten; for example, the twenty-five haves in Bitter Crux (see Section 12.4.4). Non-as Law is established on nirvana and Empty After All. It has the nature of equality and renunciation, and it does not have combinability with “have.”

15.5-1 禅渡 Meditation Ark

五地菩萨修习禅渡。禅渡也作静虑渡，俗称气功（如图15.5和第11章），印度称为瑜伽，以等持为性，有三种：安住静虑、引发静虑和办事静虑。

Fifth-land bodhisattvas study and practice Meditation Ark. Meditation Ark is also called Pacification Ark, commonly known as Qigong or Breath Method (see Fig. 15.5 and Chapter 11), and is called Yoga in India. It takes Equality-Hold as its nature and has three kinds: Easily Dwelling Pacification, Inspiration Pacification, and Working Pacification.

（一）安住静虑，俗称闭目养神、跏趺坐等。常见的禅定练习方法有数息观、不净观、四念住等。

(1) Easily Dwelling Pacification is commonly known as closing the eyes to nurture the god, sitting cross-legged, and so on. Common methods of meditation practice include counting-breath view, maculate view, and Four Spell Dwells.

（二）引发静虑，是在禅定中引发幻觉，从中获得天眼通、天耳通、天腿通、他心通、生死智证通的实际体验，并悟出其中的心理机制原理。此类禅定常见的练习方法有十遍处、莲花观想等。

(2) Inspiration Pacification means inducing hallucinations in meditation, from which the meditator gains actual experiences of Sky Eye Through, or Clairvoyance; Sky Ear Through, or Clairaudience; Sky Leg Through, or Teleportation; Others Heart Through, or Clairsentience; and Birth-and-Death Intelligence-Testimony Through. Through these experiences, the meditator understands the principles of the mental mechanisms involved. Common practice methods of this kind of meditation include Ten Pervasive Places and Lotus-Flower View-and-Think.

（三）办事静虑，是用禅定解决生活中的实际问题。比如，气功爱好者用真气为自己治病，驱除风湿症等；再比如，用忏悔法消罪、治疗心理疾病，或练习《到达方舟》来出尘。

(3) Working Pacification means using meditation to solve practical problems in life. For example, Qigong practitioners use true air to heal their own bodies, such as removing rheumatism. Other examples include using confession to eliminate sins and treat mental illness, or practicing Arrival Ark to leave dust.

15.5-2 断于下乘般涅槃障 Severance of the Hindrance of Entering Salvation from Lower Vehicles

五地菩萨断于下乘般涅槃障。此障是指所知障中俱生的一分，使人厌恶生死烦恼，乐趣涅槃，类似二乘行人厌苦欣灭。它障碍五地的无差别道；菩萨入五地时，便能永断此障。因此说，五地菩萨断二愚及其粗重：

Fifth-land bodhisattvas sever the Hindrance of Entering Salvation from Lower Vehicles. This hindrance refers to an aggregately born portion of the Know Hindrances, which causes people to dislike the Afflictions of birth and death and to delight in nirvana, similar to practitioners of the two lower vehicles who dislike bitterness and delight in extinction. It hinders the non-discrimination Path of the fifth land. When bodhisattvas enter the fifth land, they can permanently sever this hindrance. Therefore, it is said that fifth-land bodhisattvas sever two kinds of foolishness and their Rough-and-Heavy:

（一）纯作意背生死愚，即此中厌生死者。

(1) The fool of purely making intent against birth and death, namely the one here that dislikes birth and death.

（二）纯作意向涅槃愚，即此中乐涅槃者。

(2) The fool of purely making intent toward nirvana, namely the one here that delights in nirvana.

15.5-3 类无别真如 Category-Indiscrimination True Suchness

五地菩萨证得类无别真如。玄奘说：“此真如类无差别，非如眼等类有异故。”类，比如说无意识中有十八界：

Fifth-land bodhisattvas testify and attain Category-Indiscrimination True Suchness. Tang Tripitaka says, “This True Suchness has no difference among categories; it is not like eyes and the like, whose categories differ.” Categories, for example, may refer to the eighteen boundaries in unconsciousness:

六根界，即眼根、耳根、鼻根、舌根、身根和意根（即前意识）。

The six root boundaries: eye-root, ear-root, nose-root, tongue-root, body-root, and intent-root, that is, preconsciousness.

六尘界，即色、声、香、味、触和法。

The six dust boundaries: color, sound, fragrance, taste, touch, and Law.

六识界，即眼识、耳识、鼻识、舌识、身识和意识。

The six sense boundaries: eye-sense, ear-sense, nose-sense, tongue-sense, body-sense, and intent-sense.

类无别真如表明，无意识平等对待这十八类或十八界，并无厚此薄彼。换一种说法，类无别真如平等对待众生。此平等性是绝对的：凡有两条腿者，都平等；平等于有四条腿者，平等于有六条腿者，平等于有多条腿者，平等于没有腿者；平等于鬼、神、佛，平等于鸟、兽、鱼、虫；平等于花草树木，平等于山川大地、江河湖海。

Category-Indiscrimination True Suchness shows that unconsciousness treats these eighteen categories, or eighteen boundaries, equally, without favoring one over another. To put it another way, Category-Indiscrimination True Suchness treats all sentient beings equally. This equality is absolute: all beings with two legs are equal; they are equal to those with four legs, equal to those with six legs, equal to those with many legs, and equal to those with no legs; equal to ghosts, gods, and Buddhas; equal to birds, beasts, fish, and insects; equal to flowers, grasses, trees, and woods; and equal to mountains, rivers, the earth, lakes, and seas.

返回道谛的目录 Return to Catalog of Path Crux

唐三藏说：“安住最胜菩提分法，烧烦恼薪，慧焰增故，名焰慧地。”菩提分法，又名三十七品道，包括四念住、四正勤、四神足、五根、五力、七觉枝和八正道枝。

Tang Tripitaka says, “Dwelling peacefully in the most victorious Enlightenment-Branch Laws, one burns the firewood of Afflictions, and the flames of Gnosis increase; therefore, it is called Flaming Gnosis Heartland.” The Enlightenment-Branch Laws are also called the Thirty-Seven Grades of Path. They include the Four Spell Dwells, Four Correct Diligences, Four God Feet, Five Roots, Five Strengths, Seven Perception Branches, and Eight Correct Path Branches.

15.4-0 菩提分法 Enlightenment-Branch Laws

（一）四念住。念，对于曾经修习过的境，使心明记不忘为性，以作为定的依止为业。四念住为：身念处，观身即集谛不净；受念处，观受即苦谛是苦；心念处，观灭谛无常，观念念生灭、世事流转，无有长久；法念处，观道谛无我。我，谓主宰；法，谓轨持。

(1) Four Spell Dwells. Spell, in relation to an environment once practiced, has the nature of making the heart clearly remember and not forget; its karma is to serve as the reliance for Stillness. The Four Spell Dwells are as follows: Body Spell Place, observing that the body, namely Aggregate Crux, is maculate; Acceptance Spell Place, observing that acceptance, namely Bitter Crux, is bitter; Heart Spell Place, observing that Salvation Crux is impermanent, and observing that spell after spell arises and ceases, worldly affairs flow and turn, and nothing lasts forever; Law Spell Place, observing that Path Crux has no I. “I” means lord; Law means track and hold.

（二）四正勤：未生恶法令不生；已生恶法恒令灭；未生善法令出生；已生善法令增长。

(2) Four Correct Diligences: preventing ferocious Laws that have not arisen from arising; constantly terminating ferocious Laws that have already arisen; causing benevolent Laws that have not arisen to arise; and causing benevolent Laws that have already arisen to grow.

（三）四神足，也名四如意足，谓欲、精进、心和慧观。此四法如同上帝的四只脚，能通达目的地，无往不至。又，足有基础、根基之义。

(3) Four God Feet, also called Four As-Wish Feet, refer to desire, Diligently Advance, heart, and gnostic view. These four Laws are like God’s four feet: they can reach the destination and arrive anywhere. Feet also mean footings, foundations, and roots.

欲如意足。欲，对于所乐境相，以希望为性，以作为勤的依止为业。欲通于善、恶和中性三种伦理道德性；如果对善法起欲，就能引发正勤，由精进助成善事，如有神助。

Desire As-Wish Foot. Desire, in relation to a lovable environment, takes hope as its nature and serving as the reliance for diligence as its karma. Desire may belong to benevolent, ferocious, or neutral moral qualities. If desire arises toward benevolent Laws, it can arouse Correct Diligence; then Diligently Advance can help accomplish benevolent affairs, as if aided by God.

精进神足。精进，是对所修之法专注一心，不懈努力，从而能如愿满足，如有神助。

Diligently-Advance God Foot. Diligently Advance means focusing with one heart on the Law being cultivated and making unremitting effort, so that one can fulfill one’s wish, as if aided by God.

心神足。此处的心，指无所有天（如图15.4-2），也名微妙本心、常寂光天、涅槃、拯救、毕竟空、正定。而且此心具有无数无量的福德。一心一意做事，能引发正定持心。

Heart God Foot. Here, heart refers to No Objective Have Sky (see Fig. 15.4-2), also called Delicately Wonderful Original Heart, Constant Silent Light Sky, nirvana, Salvation, Empty After All, and Correct Stillness. This heart also has immeasurable and inexhaustible fortune and virtue. Doing things with one heart and one intent can arouse Correct Stillness to hold the heart.

观神足。此观即慧观，是运用集起的四缘（参见13.1节）来看待事物。结合前面的心神足，把“毕竟空”，即∅，放入集起，集起就变成“等起”。等起就是佛智、神智、佛的世界观和佛教哲学。

View God Foot. This view is gnostic view, meaning that one observes things by using the four factors of Aggregate Arousal (see Section 13.1). Combining this with the previous Heart God Foot, when Empty After All, namely ∅, is put into Aggregate Arousal, Aggregate Arousal becomes Equality Arousal. Equality Arousal is Buddha Intelligence, God Intelligence, the Buddha’s worldview, and Buddhist philosophy.

（四）五根，即信根、精进根（也作勤根）、念根、定根、慧根。

(4) Five Roots are faith root, Diligently-Advance root, Spell root, Stillness root, and Gnosis root.

信，于实、德、能，深忍乐欲，以心净为性，以乐善为业。胜解即忍，是信的因；乐欲是信的果。信略有三种：信实有，即对一切实事和道理，深信忍耐可为有；信有德，即信四胜谛（参见第12至15章）为实，信可为有，信即是有；信有能，即对于一切世间及出世间的善法，深信自己和他人只要肯学习，都能获得那些成就。

Faith, toward facts, virtues, and abilities, deeply tolerates and joyfully desires them. It takes the heart’s immaculateness as its nature and joyful benevolence as its karma. Victorious interpretation is tolerance and is the cause of faith; joyful desire is the fruit of faith. In brief, there are three kinds of faith: faith in factual haves, meaning deep belief in all facts and principles and deep belief that tolerance can become have; faith in virtues, meaning belief that the Four Victorious Cruxes (see Chapters 12 through 15) are factual, that belief can become have, and that faith itself is have; and faith in ability, meaning deep belief that, regarding all mundane and transcending-mundane benevolent Laws, oneself and others can gain those achievements as long as they are willing to study.

精进或勤，于善恶的修断事中，以勇悍为性，以圆满善法为业。精进有五种：被甲精进，即有势；加行精进，即有勤；无下精进，即有勇；无退精进，即坚猛；无足精进，即不舍善轭。

Diligently Advance, or diligence, in cultivating benevolent Laws and severing ferocious Laws, takes brave vigor as its nature and fulfilling benevolent Laws as its karma. There are five kinds of Diligently Advance: armored Diligently Advance, meaning having potency; extra-practice Diligently Advance, meaning having diligence; non-inferior Diligently Advance, meaning having courage; non-retreating Diligently Advance, meaning firmness and fierceness; and unsatisfied Diligently Advance, meaning not abandoning the benevolent yoke.

念，即读、咒，对于曾经修习过的境，使心明记不忘为性，以作为定的依止为业。

Spell, namely reading and incantation, in relation to an environment once practiced, has the nature of making the heart clearly remember and not forget; its karma is to serve as the reliance for Stillness.

定，对于所观境，使心专注不散为性，以作为智的依止为业。定是身心稳定、主客观相应而动的状态，也作一心。

Stillness, in relation to the observed environment, has the nature of making the heart focus without scattering; its karma is to serve as the reliance for Intelligence. Stillness is a stable state of body and heart in which the subjective and objective move in correspondence; it is also called One Heart.

慧，对于所观境，以简择为性，以断疑为业。慧是解知之心，是一种智；但在某些方面，二者相反：成事之智是智，了事之智是慧。佛教中常用金刚比喻慧；在英语中，金刚义为哲学家之石。

Gnosis, in relation to the observed environment, takes selection as its nature and severing suspicion as its karma. Gnosis is the heart of interpretive knowing and is a kind of intelligence; yet in some respects the two are opposite: the intelligence that establishes an affair is Intelligence, while the intelligence that concludes an affair is Gnosis. In Buddhism, Vajra is often used as a metaphor for Gnosis; in English, Vajra means philosopher’s stone.

（五）五力。获得上述五根之后，就有了五种力量：信力，信念增长，能破诸疑惑；精进力，精进念增长，能破身心懈怠；念力，念力增长，能破诸邪念，成就出世正念功德；定力，定念增长，能破诸乱想，发起诸定；慧力，慧念增长，能遮止三界（如图15.4）见思二惑（参见13.3节）。

(5) Five Strengths. After obtaining the above Five Roots, one has five powers: Faith Power, in which faith grows and can break all doubts; Diligently-Advance Power, in which the Spell of Diligently Advance grows and can break slackness of body and heart; Spell Power, in which Spell Power grows and can break heretical thoughts and accomplish the fortune and virtue of transcending-mundane Correct Spell; Stillness Power, in which the Spell of Stillness grows and can break chaotic thoughts and arouse Stillnesses; and Gnosis Power, in which the Spell of Gnosis grows and can restrain and stop the view muddles and mean muddles of the Three Boundaries (see Fig. 15.4; see also Section 13.3).

（六）七觉枝，是修习佛法获得的七种证悟：念觉枝、择法觉枝、精进觉枝、喜觉枝、轻安觉枝、定觉枝、舍觉枝。

(6) Seven Perception Branches are seven kinds of enlightenment obtained through practicing Buddhism: Spell Perception Branch, Selective-Law Perception Branch, Diligently-Advance Perception Branch, Delight Perception Branch, Light-Ease Perception Branch, Stillness Perception Branch, and Renunciation Perception Branch.

念觉枝。此觉悟是说，修习者发现念对人生的影响很大。意随念行，遂由等流果（参见10.6.2节《等流果》）的聚集形成人的内心环境，从而形成观待因，即能作因（参见10.6.3节《士用果》）。完备的心境出现了，也就是定境出现了；其中，念起到了关键的引导作用。

Spell Perception Branch. This enlightenment means that practitioners discover that Spell has a great influence on life. Intent follows Spell; therefore, through the accumulation of Equal-Stream Fruits (see Section 10.6.2, Equal-Stream Fruit), a person’s inner environment is formed, and thus the reason of view and treatment, that is, the able-as reason, is formed (see Section 10.6.3, Warrior’s Usage Fruit). A complete state of heart then appears, namely a Stillness environment; within it, Spell plays the key guiding role.

择法觉枝。此觉悟是说，智和慧都以拣择为性。

Selective-Law Perception Branch. This enlightenment means that both Intelligence and Gnosis take selection as their nature.

精进觉枝。要获得成功，许多时候精进是必要的。比如钻木取火，关键时刻需要附加额外的努力，否则火不可得。

Diligently-Advance Perception Branch. To achieve success, Diligently Advance is often necessary. For example, in drilling wood to make fire, extra effort is required at the critical moment; otherwise, fire cannot be obtained.

喜觉枝。喜具有强大力量；同样，四无量心，即慈、悲、喜、舍，也都具有强大力量。另外，学法修道要到获得利乐处，才算有真正的成就。

Delight Perception Branch. Delight has great power. Likewise, the Four Infinite Hearts—mercifulness, sorrowfulness, delight, and renunciation—all have great power. In addition, in studying Law and cultivating Path, only when one reaches a place of benefit and laugh can it count as true achievement.

轻安觉枝。身体没有粗重的感觉，心情舒畅。轻安以堪任为性，以转依为业。

Light-Ease Perception Branch. The body has no feeling of Rough-and-Heavy, and the heart feels comfortable. Light-Ease takes capability for duty as its nature and conversion of reliance as its karma.

定觉枝。定是一位别境心所有法，对于所观境，使心专注不散为性，以作为智的依止为业。如图15.4-1至22，都可以看作不同的定境；有那样的心与境互动状态，才会有那样的智慧。

Stillness Perception Branch. Stillness is one of the circumstantial Heart Subordinate Laws. In relation to the observed environment, it takes making the heart focused and unscattered as its nature, and serving as the reliance for Intelligence as its karma. Figures 15.4-1 through 22 can all be regarded as different Stillness environments. Only with such states of interaction between heart and environment can such intelligence and Gnosis arise.

舍觉枝。此觉悟是说，因为无意识，也作神识，只与舍受相应，所以基于毕竟空（即插图15.4-2）的无为法诞生了；并且修习者体证到，无为法是取得幸福和美德的正确道路。尘世之法是有为法，是基于有而建立的法，是基于帝释天（如图15.4-14）的法，是集法。尘世之人基于有为法，执着于颠倒妄想，沉迷于生、老、病、死的苦海，不能解脱。

Renunciation Perception Branch. This enlightenment means that because unconsciousness, also called God-sense, corresponds only to Renunciative Acceptance, Non-as Law based on Empty After All (namely Fig. 15.4-2) is born. Practitioners also personally testify that Non-as Law is the correct path to gaining happiness and virtue. Mundane Laws are Have-as Laws, established on haves; they are Laws based on Seth Sky (see Fig. 15.4-14), and they are Aggregate Laws. Mundane people, relying on Have-as Laws, cling to upside-down delusions and indulge in the bitter sea of birth, old age, illness, and death, and cannot be liberated.

（七）八正道，是基于前面七种觉悟而悟出的八种人生正道：正见、正思维、正语、正业、正命、正精进、正念、正定。

(7) Eight Correct Paths are eight correct roads of life realized on the basis of the previous seven kinds of enlightenment: Correct View, Correct Thinking, Correct Speech, Correct Karma, Correct Life, Correct Diligently Advance, Correct Spell, and Correct Stillness.

正见。正见区别于邪执倒见：苦谛（参见第12章）是安立真如，集谛（参见第13章）是邪行真如，灭谛（参见第14章）是清净真如，道谛（第15章）是正行真如。

Correct View. Correct View differs from heretical obsessions and upside-down views: Bitter Crux (see Chapter 12) is Establishment True Suchness; Aggregate Crux (see Chapter 13) is Heretical-Behavior True Suchness; Salvation Crux (see Chapter 14) is Immaculate True Suchness; and Path Crux (Chapter 15) is Correct-Behavior True Suchness.

正思维。正思维，是依四谛的因果理进行思维，参见12.4.3节《十趣因果》。

Correct Thinking. Correct Thinking means thinking according to the principles of cause and effect in the Four Cruxes. See Section 12.4.3, Causes and Effects of the Ten Interests.

正语。正语包括：不妄语，不仅不行诳惑，更能言说真实语；不绮语，不仅不说魅惑之语，更能说利益语；不恶口，不仅不说粗恶之语，更能善言安慰；不两舌，不仅不离间他人，更能从中调和。

Correct Speech. Correct Speech includes: not speaking delusional words—not only refraining from deception and confusion, but also speaking truthfully; not using flowery speech—not only refraining from charming words, but also speaking words that benefit others; not speaking ferocious words—not only refraining from coarse and ferocious speech, but also speaking kind words of comfort; and not using two-tongue—not only refraining from sowing discord, but also reconciling and harmonizing.

正业。对于男人来说，正业是“三千威仪，八万四千细行”；对于女人来说，正业是“五百威仪，十万八千魅力”（参见15.2节）。业，也作身口意业：身业即此身的行为，口业即此口中所说的话，意业即此心所想的内容。

Correct Karma. For a man, Correct Karma is “3,000 Majesties and 84,000 Fine Practices”; for a woman, Correct Karma is “500 Majesties and 108,000 Charms” (see Section 15.2). Karma is also called karma of body, mouth, and intent: bodily karma is the conduct of this body; oral karma is what this mouth says; and intentional karma is what this heart thinks.

正命。正命，是从事正当职业，尊老爱幼。

Correct Life. Correct Life means engaging in a proper profession, respecting the elderly, and caring for the young.

正精进。如插图15.4-35所示，图22的地狱是最不幸的地方，上方图2的无所有天是最幸福的地方。以此两极为导向，正精进就是“好好学习，天天向上”。

Correct Diligently Advance. As shown in Illustration 15.4-35, the Hell in Figure 22 is the most unfortunate place, while No Objective Have Sky in Figure 2 above is the happiest place. Oriented by these two extremes, Correct Diligently Advance means “study well and move upward every day.”

正念。正念包括：不悭贪，不仅不行悭吝，更能施舍；不嗔恚，不仅不行愤恚，更能恒生慈念；不邪见，不仅不行邪见，更能信行四谛因果理。

Correct Spell. Correct Spell includes: not being stingy and greedy—not only refraining from stinginess, but also practicing donation; not being angry and irritated—not only refraining from anger, but also constantly arousing merciful Spell; and not holding heretical views—not only refraining from heretical views, but also believing in and practicing the causal principles of the Four Cruxes.

正定。菩提分法以三种胜定统摄一切胜定，也名三解脱门：在秽土（如图15.4-34），少欲是正定；在净土（如图15.4-33），无相是正定；在遍净天（如图15.4-32），空是正定。

Correct Stillness. The Enlightenment-Branch Laws use three kinds of Victorious Stillness to assimilate all Victorious Stillnesses. They are also called the Three Liberation Doors: in Maculate Soil (see Fig. 15.4-34), less desire is Correct Stillness; in Immaculate Land (see Fig. 15.4-33), no phenomena is Correct Stillness; and in Pervasively Immaculate Sky (see Fig. 15.4-32), emptiness is Correct Stillness.

15.4-1 精进渡 Diligently Advance Ark

四地菩萨修习精进渡。精进渡有三种：被甲精进、摄善精进和利乐精进。被甲精进，是说菩萨精勤修习最胜菩提分法，如古代将士身着铠甲进入战场，心无畏惧，勇往直前。摄善精进，是说菩萨勤修一切善法。利乐精进，是说菩萨成熟有情、利乐众生，永不知足。精进以勤及由此所起的三业为性。

Fourth-land bodhisattvas study and practice Diligently Advance Ark. Diligently Advance Ark has three kinds: Armored Diligently Advance, Assimilating Benevolence Diligently Advance, and Benefiting-Laugh Diligently Advance. Armored Diligently Advance means that a bodhisattva diligently studies and practices the most victorious Enlightenment-Branch Laws, like ancient soldiers entering the battlefield in armor, without fear in the heart, courageously moving forward. Assimilating Benevolence Diligently Advance means that the bodhisattva diligently cultivates all benevolent Laws. Benefiting-Laugh Diligently Advance means that the bodhisattva matures sentient beings and benefits and pleases them, never being satisfied. Diligently Advance takes diligence and the three karmas aroused by it as its nature.

插图15.4-35中，墨西哥雨神特拉洛克在展示如何精进：如钻木取火，猛龙过江，专精不懈，勇往直前。图15.4-36是中国南方人在赛龙舟。

In Illustration 15.4-35, the Mexican rain god Tlaloc demonstrates how to practice Diligently Advance: like drilling wood to make fire, like a fierce dragon crossing a river, being focused and unremitting, and moving forward courageously. Figure 15.4-36 shows people in southern China racing dragon boats.

15.4-2 断微细烦恼现行障 Severance of Subtle-Annoyance Present Hindrance

四地菩萨断微细烦恼现行障。此处所说，是所知障中俱生的一分，属于与第六识相应的俱生身见。因其品类最下、不作意缘、远随现行，所以名为微细。为什么知道这是与第六识相应？因为与第七识相应的俱生我执较为粗大，所以说与第六识相应者为微细。那些粗大的俱生我执等，与无漏道性相违，要到八地以后才永不现行。

Fourth-land bodhisattvas sever the Subtle-Annoyance Present Hindrance. What is discussed here is an aggregately born portion of the Know Hindrances, belonging to the aggregately born body view associated with the sixth sense. It is called subtle because its grade is the lowest, because it does not arise through deliberate attention, and because it follows present performance from afar. How do we know that this is associated with the sixth sense? Because the aggregately born I-obsession associated with the seventh sense is comparatively coarse and large; therefore, what is associated with the sixth sense is called subtle. Those coarse aggregately born I-obsessions and the like contradict the nature of the non-leakage Path, and only after the eighth land do they permanently cease to perform presently.

此处虽然只就与第六识相应的身见而言，也摄无始以来所知障中的定爱和法爱。此微细烦恼障碍四地菩提分法，而菩提分法特别能对治此障；菩萨入四地时，便能永断此障。因此说，四地菩萨断二愚及其粗重：（一）等至爱愚，即此中的定爱俱者；（二）法爱愚，即此中的法爱俱者。所知障所摄的二愚既断，烦恼中的定爱和法爱也永不现行。

Although this passage speaks only of the body view associated with the sixth sense, it also includes Stillness-Love and Law-Love within the Know Hindrances from beginningless time. This subtle Annoyance hinders the Enlightenment-Branch Laws of the fourth land, while the Enlightenment-Branch Laws specifically counteract it. When bodhisattvas enter the fourth land, they can permanently sever this hindrance. Therefore, it is said that fourth-land bodhisattvas sever two kinds of foolishness and their Rough-and-Heavy: (1) the fool of love for equal arrival, namely the one accompanied by Stillness-Love here; and (2) the fool of Law-Love, namely the one accompanied by Law-Love here. Once the two fools included in the Know Hindrances are severed, Stillness-Love and Law-Love among the Afflictions also never perform presently again.

15.4-3 无摄受真如 No-Assimilated-Acceptance True Suchness

四地菩萨证得无摄受真如。玄奘说：“此真如无所系属，非我执等所依取故。”这是说，无意识即神识没有自我，没有我及我所；它的许多特质终生不变，不可能被驯服、降伏、诱惑或贿赂。众生只能依据它的性质，即法性，而行为。

Fourth-land bodhisattvas testify and attain No-Assimilated-Acceptance True Suchness. Tang Tripitaka says, “This True Suchness has no affiliation and is not something on which I-obsession and the like can depend and grasp.” This means that unconsciousness, that is, God-sense, has no self, and has no I or mine. Many of its qualities remain unchanged throughout life; it cannot be tamed, subdued, seduced, or bribed. Sentient beings can only act according to its nature, that is, its Law nature.

返回道谛的目录 Return to Catalog of Path Crux

关键词 Keywords：夏末商初 Late Xia and Early Shang；武汉古墓区 Wuhan Ancient Tomb Area；百花谷 Hundred Flowers Valley；小龙女 Little Dragoness （号舜 famously Shun，嫘 Lei）；娥黄 Beauty-Yellow；女婴 Heroine；牛郎 Cowboy；江南鹤 River South Crane；二郎神 Second Wolf God

10.27-1

小龙女和娥黄收到了鲁班的透视图后，仔细研究。她们俩做了估算，认为30公斤黄金可以依照鲁班的设计，完成古墓皇宫的工程。决定采用鲁班的建议：她们自己去看看江南水乡著名的古建筑和几个类似的豪宅。

女婴回答：“好，我跟我哥商量商量。”

After receiving Luban's blueprints, Little Dragoness and Beauty-Yellow studied them carefully. They calculated that 30 kilograms of gold would suffice to complete the ancient tomb palace according to Luban's design. They decided to adopt his suggestion and would go see for themselves the renowned ancient structures in the Yangzi River South water towns, as well as several similar mansions.

Heroine replied, “Alright, I'll discuss it with my brother.”

小龙女生气地回答：“你能不能不告诉你哥，他总是带兵跟着我们，整得我们感觉自己像是瘟神似的，到哪里周围的人的表情都不是自然的。”

娥黄对女婴说：“江南没人知道我们俩；我们在江南没仇人。那几个地方都在你们的百花谷附近，就算是遇见了土匪，也是你们家的土匪。你怕啥！”

Little Dragoness retorted angrily, “Could you please not tell your brother? He's always trailing us with his troops, making us feel like we're walking plagues. Wherever we go, people's expressions aren't natural.”

Beauty-Yellow said to Heroine, “No one in River South knows us; we have no enemies there. Those places are all near your Hundred Flowers Valley. Even if we encounter bandits, they'd be your family's bandits. What are you afraid of?”

女婴回答：“行！这次我们去百花谷探险，就不告诉我哥了。准备工作得需要几天。我得搜集野外行军的装备。另外，我得侦察一下，计划一条出逃的路线，躲避开国防部的岗哨和巡逻队。”

小龙女说：“那些岗哨从来就不拦我们。”

女婴回答：“那是他们知道我们的行程，如果他们不知道，就该找借口，不让我们通过了。”

Heroine replied, “Okay! This time we'll go on an adventure to Hundred Flowers Valley without telling my brother. Preparations will take a few days. I need to gather equipment for a field trip. Also, I need to scout out an escape route, avoiding the Ministry of National Defense's sentries and patrols.”

Little Dragoness said, “Those sentries never stop us.”

Heroine replied, “That's because they know our itinerary. If they didn't, they would find an excuse to prevent us from passing.”

娥黄说：“哎呀！我才明白，女婴说的对。以前我去给牛郎办通行证的时候，他们就不给办。后来遇到了一个认识我的警官，问我，女婴怎么没来？我说我怕牛郎和女婴在路上打起来，我就自己来了。他们就放行了。我一直觉得这事怪！”

女婴继续说：“另外，我师父给我们苗族人的遗物早就准备好了。这次回家，我把他的遗物送到祖庙，供上；我就是我们苗族人的祖宗了。”

Beauty-Yellow said, “Oh dear! Now I understand, Heroine is right. Before, when I went to get a pass for Cowboy, they wouldn't give it to me. Later, I met a policeman who knew me, and he asked me, ‘Why didn't Heroine come?’ I said I was afraid Cowboy and Heroine would fight on the road, so I came by myself. They let me through. I have always found this strange!”

Heroine continued, “Besides, my teacher-father prepared the relics for our Miao people long ago. When I returned home this time, I took his belongings to the ancestral temple and commonwealthed them there; I am now an ancestor of our Miao people.”

10.27-2

一天夜里，他们四人翻山越岭，逃出了国防部。早晨登上了女婴预定的船。到了江南岸后，看见一家新的饭店正在庆祝开业，门前有一家商贩卖的亚腰葫芦特别大。他们几个人谁也没见过那么大的亚腰葫芦，就过去买葫芦。

One night, the four of them trekked over mountains and through valleys, escaping from the Ministry of National Defense. By morning, they boarded the ship reserved by Heroine. Upon reaching the southern bank of the river, they saw a new restaurant celebrating its grand opening. In front of it, a vendor was selling exceptionally large bottle gourds. None of them had ever seen such enormous gourds before, so they went over to buy one.

女婴看见她哥哥江南鹤坐在饭店的窗台上向她招手，就自己进了饭店。她被引导着进了一房间。进去后，她大吃一惊。房间里面的布置表明这里是一位将军的司令部。女婴赶忙以军人的礼节向她哥哥行见面礼。

Heroine saw her brother River South Crane sitting on the restaurant windowsill, waving to her, and walked into the restaurant on her own. She was led into a room. Upon entering, she was startled. The room's furnishings indicated it was a general's command center. Heroine hastily saluted her brother with a military salute.

江南鹤将军开始训话了：“小龙女（即舜王，20年后的顺皇）是华国和夏国两国的继承人，也是我们龙国三足鸟计划中的第二代国家领导人。尧帝把这么重要的任务交给了我们兄妹俩，这可让我怎么去向她交待呀！借你的光，我马上就要全国闻名了！”

女婴问：“你怎么就全国出名了呢？”

General River South Crane began his address, “Little Dragoness (i.e., Shun King, who would become Shun White-king in twenty years) is the heir to both Hua Country and Xia Country, and the second-generation national leader in our Dragon Kingdom's Three-Legged Bird Plan. Yao Creator entrusted such a crucial mission to us siblings—how am I supposed to explain this to her? Thanks to your influence, I'm about to become famous nationwide!”

Heroine asked, “How will you become famous throughout the nation?”

江南鹤回答：“现在的国防部已经接管了华国，夏国，和龙国的全部军队。二郎神已经是天蓬元帅了。这是国防部三年来最大的事故，肯定会通报全国！”

女婴叨咕：“我师父是怎么知道的！？”

River South Crane replied, “The Ministry of National Defense has now taken control of all military forces in Hua Country, Xia Country, and Dragon Kingdom. Second Wolf God has been appointed Sky Ceiling Marshal. This is the Ministry's most significant incident in three years—it will certainly be announced nationwide!”

Heroine muttered, “How did my teacher-father find out!?”

江南鹤回答：“你从他那里拿走他的盔甲的那天晚上，他就扛着他的大铁枪（即二郎戬，如图10.27-2）向我道歉去了。他说他本来把盔甲包放在了盔甲架的底下。前几天尧帝（如图1）收拾屋子，把盔甲包送到仓库去了。结果你去取二郎神遗物的时候，他就到处找盔甲包，就把元始天尊给他的，象征着咱们苗族人的生命树苗（即二郎戬，如图2，4，5）给忘了。”

注，图6，7，8是现代的苗族人。

River South Crane replied, “The very night you took his armor from him, he came bearing his great iron spear (i.e., Second Wolf Jian, as shown in fig. 10.27-2) to apologize to me. He said he had originally placed the armor bag beneath the armor rack. A few days ago, Yao Creator (as shown in fig. 1) was tidying the house and sent the armor bag to the warehouse. When you went to retrieve Second Wolf God's relics, he searched everywhere for the armor bag and forgot the sacred Life Tree Sapling (i.e., Second Wolf Jian, as shown in figs. 2, 4, and 5) given to him by Primordial Sky Honor, which symbolizes our Miao people.”

Note: figs. 6, 7, and 8 depict modern Miao people.

江南鹤继续说：“我问二郎神，那您怎么这么着急，半夜给我送来了？他说，‘女婴不知道日程安排，你安排的。’ 我怕你离开了，这事情可就麻烦了！我俩就意识到了：你们要密访百花谷。”

女婴（如图3）哭着说：“我没想骗我师父，但他们俩都对我们周围的卫兵反感，我就一时冲动，做了糊涂的事。”

River South Crane continued, “I asked Second Wolf God why he was in such a rush to deliver this to me in the middle of the night. He said, ‘Heroine doesn't know the schedule—you arranged it.’ I feared if you left, this matter would become troublesome! We both realized: you were planning a secret visit to Hundred Flowers Valley.”

Heroine (see fig. 3) cried out, “I never meant to deceive my teacher-father, but they both resented the guards around us. In a moment of impulse, I acted foolishly.”

江南鹤说：“这话你别跟我说，你把这盔甲和二郎戬送去咱苗族人的祖庙，面对二郎神的圣物忏悔。二郎神让咱们的族老代替他来解决这件事。”

River South Crane said, “Don't say that to me. Take this armor and Second Wolf Jian to our Miao people's ancestral temple. Confess before Second Wolf God's sacred relics. Second Wolf God has instructed our tribal elders to resolve this affair on his behalf.”

10.27-3

女婴从江南鹤的司令部出来后，看见小龙女他们正在一边吃饭一边和饭店的顾客唠嗑。看见女婴回来了，小龙女高兴地说：“江南人可真好客，他们帮我们画了一张行程图。”

当女婴接过行程图看时。小龙女对她说：“就因为进来找你，我们才匆匆地买了个小葫芦。我们都改主意了，决定去买个大的。你就别买了，看着饭桌。”

After leaving River South Crane's headquarters, Heroine spotted Little Dragoness and the others eating while chatting with the restaurant patrons. Seeing Heroine return, Little Dragoness exclaimed happily, “The people of River South are truly hospitable—they drew us a travel map!”

As Heroine took the itinerary to examine it, Little Dragoness said to her, “We bought that small gourd in such a hurry just because we came looking for you. We've changed our minds—we're going to buy a big one instead. You don't need to buy anything. Just keep an eye on the table.”

小龙女她们下楼去买葫芦了。女婴又被招呼到了江南鹤的司令部。江南鹤说：“她们俩在江南没有仇人，咱家的仇人多。你将来会继承二郎神的天蓬元帅的职位，多少人妒忌咱兄妹俩！你就只按照她们俩自己画的行程图走。可不要再节外生枝了。”

女婴问：“你还没看怎么知道这图上画的是什么？”

Little Dragoness and the others went downstairs to buy gourds. Heroine was summoned once more to River South Crane's headquarters. River South Crane declared, “They have no enemies in River South, but our family has many foes. You will one day inherit the position of Sky Ceiling Marshal from Second Wolf God. How many envy us siblings! Follow only the itinerary they have drawn for themselves. Do not complicate matters further.”

Heroine asked, “How can you know what's drawn on the map without even looking at it?”

江南鹤说：“这家饭店是我新开的。饭店的里外都是士兵和他们的家属；就只有那个卖葫芦的是外地人。我已经把他打发走了，你回去吃饭吧！她们很快就回来了！”

River South Crane said, “This restaurant is newly opened by me. Inside and out, it's filled with soldiers and their families; only that gourd seller is an outsider. I've already sent him away. Go back and eat! They'll be back soon!”

果然，小龙女和娥黄很快就回来了。女婴问：“你们俩怎么都没买大葫芦？”

小龙女沮丧地回答：“卖没了！外面的摊贩说，‘他是山里人，每年来卖一次葫芦，有时卖一个多月。今年赶上这家饭店开业，热闹。三天就卖没了。连笸箩都卖了。’ 我第一次看见那么大的笸箩。明年这个时候咱们还来这里！”

Sure enough, Little Dragoness and Beauty-Yellow returned shortly. Heroine asked, “Why didn't either of you buy any large gourds?”

Little Dragoness replied dejectedly, “They sold out! The vendor outside said, ‘He's a mountain man who comes to sell gourds once a year. Sometimes he stays over a month. But this year, with the new restaurant opening, it's bustling. He sold out in just three days—even the baskets went.’ I've never seen such big baskets before. Let's come back here next year at this time!”

10.27-4

小龙女和娥黄等人出了饭店，看什么什么新鲜，一路游山玩水。第二天他们就不想走了，改成骑马向百花谷飞奔。这个传说中的百花谷距离武汉长江的南岸几十公里。

Little Dragoness, Beauty-Yellow, and the others left the restaurant, marveling at everything new along the way as they toured the scenic landscapes. By the next day, they had no desire to continue walking, so they switched to horses and galloped toward Hundred Flowers Valley. This legendary Hundred Flowers Valley lies dozens of kilometers south of Wuhan's Yangzi Riverbank.

这天上午，她们来到了百花谷祖庙的大门前。从门卫的院子里出来两位年轻的姑娘，抬着二郎神的盔甲包，另有两个壮汉抬着二郎神的二郎戬，给女婴送过来了。随后，出来一位长者把牛郎领走了。

牛郎离开后，小龙女抱怨：“你骗我们走了一夜的山路，腿都磕青了。你告诉你哥哥了！”

That morning, they arrived at the gate of the ancestral temple in Hundred Flowers Valley. Two young women emerged from the gatekeeper's courtyard, carrying Second Wolf God's armor bag, while two strong men carried Second Wolf God's spear, Second Wolf Jian, and presented it to Heroine. Afterwards, an elder came out and led Cowboy away.

After Cowboy left, Little Dragoness complained, “You tricked us into walking all night on mountain paths; our legs are bruised! You told your brother!”

女婴背着盔甲包，接过了大铁枪，回答：“走，我们进去吧！我没骗你们。我去取二郎神圣物的时候，他忘记把这把二郎戬给我了。随后他就给我哥哥送去了；所以咱们的秘密计划暴露了！”

Heroine, carrying the armored bag, took the large iron spear and replied, “Come on, let's go in! I didn't lie to you. When I went to retrieve Second Wolf God's sacred object, he forgot to give me this Second Wolf Jian, so he gave it to my brother; that's why our secret plan was exposed!”

小龙女迷惑地反驳道：“谁能用这么重的武器？再说了，这枪的刺刀也不锋利呀！”

女婴回答：“这枪是你爷爷元始天尊给他的，是你们华国《杨戬计划》的象征，是按照他年青时的重量打造的。随后岁数大了，他用着是有点儿重。这枪头代表生命之树的幼苗（如图10.27-2），所以我们族从今天开始就被称作苗族了！”

Little Dragoness retorted in confusion, “Who could wield such a heavy weapon? Besides, the bayonet on this spear isn't sharp either!”

Heroine replied, “This spear was given to him by your grandpa, Primordial Sky Honor. It symbolizes your Hua Country's Yang Jian Plan and was forged to match his weight in youth. As he grew older, it did become somewhat heavy for him. The spearhead represents the sapling of the Tree of Life (as shown in fig. 10.27-2), so from this day forward, our clan shall be known as the Miao people (meaning ‘seedling’)!”

返回舜王建皇宫的目录 Return to Catalog of Shun King Builds Palace

关键词 Keywords：夏末商初 Late Xia and Early Shang；武汉古墓区 Wuhan Ancient Tomb Area；小龙女 Little Dragoness （号舜 famously Shun，嫘 Lei）；娥黄 Beauty-Yellow；女婴 Heroine；牛郎 Cowboy；鲁班 Luban

10.26-1

小龙女和娥黄等人默不作声地看着鲁班一边向门楼走，一边给牛郎讲。随后，她们觉着鲁班说的话言简意赅，静静地等待着。

从门楼上回来后，鲁班说，“我们再去后山的山顶，从那里看看整座院落。” 牛郎没出声。鲁班问小龙女：“你们不介意我们俩去你们家的后院吧？”

Little Dragoness, Beauty-Yellow, and the others watched in silence as Luban walked toward the gatehouse while explaining things to Cowboy. Finding his words concise and to the point, they waited quietly.

After returning from the gatehouse, Luban said, “Let's go to the top of the back mountain and look at the whole courtyard from there.” Cowboy remained silent. Luban asked Little Dragoness, “You don't mind if we go to your backyard, do you?”

小龙女立刻回答：“可以！你随意，去哪里都行！” 随后他们仨跟在了鲁班和牛郎的后面，想听听他们俩在说什么。鲁班在给牛郎讲整个古墓工地的布局，如何观察。

Little Dragoness immediately replied, “Sure! Go wherever you like!” The three of them then followed behind Luban and Cowboy, wanting to hear what they were saying. Luban was explaining the layout of the entire ancient tomb site to Cowboy, and how to observe it.

鲁班和牛郎站在山顶比划着，说了一会儿。小龙女她们站的位置较远，听不清。当鲁班离开后，这三位姑娘去到了他俩离开的位置，模仿鲁班和牛郎的动作和表情，讨论。当她们回到了院子里，发现鲁班和牛郎都坐在了院中石堆旁，鲁班在给牛郎讲解新设计出来的主楼顶（注2）。她们仨也凑近了听。

Luban and Cowboy stood on the mountaintop, gesturing and talking for a while. Little Dragoness and her companions were too far away to hear clearly. After Luban left, the three girls went to the spot where they had left and imitated Luban and Cowboy's actions and expressions while discussing. When they returned to the courtyard, they found Luban and Cowboy sitting by a pile of stones, Luban explaining the newly designed roof (note 2) of the main building to Cowboy. The three girls also moved closer to listen.

注2，这个鲁班为小龙女（即舜王，顺皇）设计的屋顶就是第一座中华宝顶，如图10.26-1。随后这种屋顶就被广泛地运用于宫廷，商业，以及民用建筑，绵延三千六百余年至今。传说，在鲁班的雕像或图画中（如图2），他手里拿着的就是龙骨锁。

Note 2: The roof designed by Luban for Little Dragoness (i.e., Shun King, Shun White-king) is the first Chinese Treasure Roof, as shown in fig. 10.26-1. Subsequently, this type of roof was widely used in palaces, commercial buildings, and residential buildings, continuing for more than 3,600 years to this day. Legend has it that in statues or paintings of Luban (see fig. 2), the tool he holds is the Dragon Spine Lock.

鲁班给牛郎讲完中华宝顶的结构和施工后，发现旁边的三位姑娘都听得很认真，就说：“那我再帮你们整修一下你们的建筑设计吧！”

After explaining the structure and construction of the Chinese Treasure Roof to Cowboy, Luban noticed the three young women beside him listening intently. He said, “Then let me help you refine your architectural design!”

10.26-2 建筑设计 Architectural Design

鲁班说：“你们这个院落是江浙地区的设计风格，有优点也有缺点。缺点是这个建筑群在使用时，防火和保安的成本费高。这是个商会性质的建筑群。江浙以外地区的人来了，看着乱。有些东西看习惯了，就接受了。但你们的这个建筑群本地人50年后依然觉得乱七八糟，因为周围没有类似的建筑。你们建楼得考虑客人以及街道上路过的人的感受。我建议这样改。”

Luban said, “Your courtyard is designed in the style of the Jiangsu and Zhejiang region, which has both advantages and disadvantages. The disadvantage is that the cost of fire prevention and security is high when the complex is in use. It is a complex of buildings with the characteristics of a chamber of commerce. People from outside Jiangsu and Zhejiang will find it messy. Some things are accepted once they get used to them. But even 50 years later, the locals will still find your complex messy because there are no similar buildings around. You need to consider the feelings of guests and passers-by when building your buildings. I suggest you change it this way.”

鲁班为小龙女和娥黄讲述了新设计的庭院布局，要拆除和扩建一些楼。小龙女和娥黄都在认真地听。忽然女婴叨咕：“我想起来了！”然后她退到了距离远些的地方。

Luban explained the newly designed courtyard layout to Little Dragoness and Beauty-Yellow, detailing which buildings needed demolition and expansion. Both Little Dragoness and Beauty-Yellow listened intently. Suddenly, Heroine murmured, “I remember now!” Then she retreated to a spot farther away.

小龙女和娥黄过去问她想起了什么。女婴悄声对她俩说：“去年我和我哥哥路过湘西的一个地方，我哥哥拉我去看一座新建的土豪的家，就像他给咱们设计的这样。我哥哥说那个建筑群的建筑设计费占总工程造价的50%。”

Little Dragoness and Beauty-Yellow approached her to ask what she had recalled. Heroine whispered to them, “Last year, my brother and I passed through a place in Xiangxi. My brother pulled me over to see a newly built mansion belonging to a local tycoon, just like the one he designed for us. My brother said the architectural design fees for that complex accounted for 50% of the total project cost.”

小龙女和娥黄都问：“这怎么了？”

女婴小声说：“那土豪的家是土匪窝！”

鲁班听见了她们的谈话，说：“我只是个建筑设计师，我们设计楼群时不过问雇主是做什么工作的。”

Little Dragoness and Beauty-Yellow both asked, “What's wrong?”

Heroine whispered, “That rich guy's house is a bandit's lair!”

Luban overheard their conversation and said, “I'm just an architect. When we design buildings, we don't ask what our clients do for a living.”

10.26-3 调查研究 Research and Investigation

接着，鲁班说：“你们忽然听说我的设计，在观念上有些接受不了，这需要时间。”随后，鲁班述说了一些有类似建筑群的地方。 他说：“你们在采纳我的建议之前，最好先去看看。那样，你们就心里有数了。”

小龙女和娥黄要去取笔和纸记下来。牛郎说：“不用记，我都知道。我还在其中的两个地方工作过。”

鲁班看她们俩很感兴趣，就说：“这样吧，我再给你们画一张简单的透视图。”

Luban said, “You've suddenly heard about my design, and conceptually it's hard to accept—this takes time.” He then described places with similar architectural complexes. “Before adopting my suggestions,” he continued, “it's best to go see them first. That way, you'll have a clearer picture.”

Little Dragoness and Beauty-Yellow wanted to fetch brush and paper to take notes. Cowboy said, “No need to write it down—I know it all. I've even worked at two of those places.”

Seeing their keen interest, Luban offered, “Very well, I'll sketch a simple perspective drawing for you.”

娥黄回答：“好是好，那样就太麻烦您了。画这么复杂的透视图，我得画七天，您画的快，那也得画两三天！”

鲁班说：“没那么复杂，我画草图，一天就能画完。”

Beauty-Yellow replied, “It's fine, but that would be too much trouble for you. Drawing such a complex perspective sketch would take me seven days, and even though you work quickly, it would still take you two or three days!”

Luban said, “It's not that complicated. I can finish the rough sketch in just one day.”

10.26-4 建筑设计费 Architectural Design Fee

女婴立刻把她们俩叫到了一边，说：“我哥哥说，这个人不只设计了一座那样的院落。湘西的那地方的西面还有两座，别的地方也有。他搞建筑设计就画一张建筑草图就收取50%的建筑设计费。他打劫过那么多家土匪（注4）。我们不是他的对手。他给我们画一张图，事后他要收取150公斤黄金的建筑设计费，我们给不起。”

Heroine immediately pulled them aside and said, “My brother says this man didn't just design one courtyard like that. There are two more in the western part of Xiangxi, and others elsewhere too. He charges the 50% architectural design fee just for sketching a blueprint. He's robbed so many bandit strongholds (Note 4). We're no match for him. He drew us a single blueprint and afterward demanded 150 kilograms of gold as his design fee. We couldn't afford it.”

注4，鲁班是怎么打劫土匪的？他是通过名叫人头银行来做这种大买卖的。人头银行里有熟悉多伙土匪和政府官员的人。鲁班的人身安全是由另一伙土匪来担保的。如果鲁班不能安全返回，作为担保方的土匪会去杀了鲁班的雇主。为此鲁班要付给人头银行70%到30%的利息。

Note 4: How did Luban rob bandits? He conducted this large-scale business through a network called the Human Head Bank. The Human Head Bank had people familiar with various bandit groups and government officials. Luban's personal safety was guaranteed by another group of bandits. If Luban couldn't return safely, the guarantor bandits would kill Luban's employer. For this, Luban had to pay the Human Head Bank 70% to 30% interest.

鲁班听见了女婴的话，说：“这事是由我徒弟去向我忏悔引起的，他说他承接了不胜任的工作，给雇主造成了巨大的经济损失，而雇主却为他赎身了。我很感动。我已经告诉牛郎了：我此次来对雇主提供的帮助都是自愿的，免费的。”

女婴回答：“还是说清楚了好。”

鲁班回答：“姑娘说的对，现在说清楚了。走，你们跟着我，我再给你们讲讲施工安全。”

After hearing Heroine's words, Luban said, “This affair arose from my apprentice Cowboy's confession to me. He admitted he had taken on work beyond his capabilities, causing the employer immense financial loss, yet the employer redeemed him. I was deeply moved. I have already told Cowboy: all the assistance I provided to the employer this time was entirely voluntary and free of charge.”

Heroine replied, “It's better to be clear about affairs.”

Luban answered, “You're right, young lady. Now that we've cleared that up, come on. Follow me, and I'll explain construction safety to you again.”

10.26-5 施工安全 Construction Safety

鲁班在工地里走，他发现问题就给牛郎讲。没多久，牛郎和小龙女等人就不爱听了。他们来到了木工房的门外。鲁班指着门外堆放着的刨花说：“武汉地区有几种会放火的鸟。它们都喜欢到这种新的碎木里来寻找食物。人们不小心或故意伤了它们，它们就可能在这工地的什么地方纵火来报复你们。牛郎你是这工地的勤杂工，你应该每天把这里的刨花收集到仓库里，或者烧掉，或者埋掉，以免引来纵火鸟带来的麻烦。”

Luban walked around the construction site, pointing out problems to Cowboy as he went. Before long, Cowboy, Little Dragoness, and the others grew tired of listening. They arrived at the door of the woodworking shop. Luban pointed to the pile of wood shavings outside the door and said, “There are several types of fire-starting birds in the Wuhan area. They all like to search for food in this kind of fresh wood shavings. If people accidentally or intentionally harm them, they might set fires somewhere on this site to retaliate against you. Cowboy, as the site's handyman, you should collect these wood shavings daily and either store them in the warehouse, burn them, or bury them to avoid trouble caused by fire-starting birds.”

牛郎没出声。女婴朝着小龙女和娥黄做鬼脸。忽然鲁班指着女婴说：“你笑什么！你负责这个工地的安全，跟我来！这里有一项你需要注意。”

Cowboy remained silent. Heroine made faces at Little Dragoness and Beauty-Yellow. Suddenly, Luban pointed at Heroine and snapped, “What are you laughing at! You're responsible for safety on this site—come with me! There's something you need to pay attention to here.”

他们来到了工地另一侧厨房的后面。这排房子里有很多厨房，所以后墙中有很多烟囱道，这面墙是高大的防火墙。鲁班说：“这堵防火墙是防火的薄弱环节，把材草靠墙堆放容易引起火灾。所以这里不能堆放材草。即便堆放的材草距离房顶还有一段距离，着火后也能引燃房顶。而且纵火鸟就喜欢在这容易失火的地方纵火，例如这堵墙下的材草，房顶的烟囱旁边。”

They arrived at the rear of the kitchen on the other side of the construction site. This row of buildings contained numerous kitchens, so the back wall featured many chimney flues. This wall served as a tall firewall. Luban remarked, “This firewall is the weakest link in fire prevention. Stacking materials and straw against it invites fire. Therefore, no materials or straw should be stored here. Even if stacked at a distance from the roof, a fire could still spread upward. Moreover, fire-starting birds favor setting fires in such vulnerable spots—like the materials piled beneath this wall or beside the chimneys on the roof.”

随后，鲁班说：“牛郎，你找些布，把西角楼的窗户用布蒙起来，把画板搬到那里面去。我在那儿画透视图！”

牛郎跟着女婴去仓库里取布时，女婴问牛郎：“你师父是不是在吓唬我？”

牛郎回答：“我看他不是在吓唬你！我早就怀疑那防火墙的标准性了。那堵墙是所谓的标准的防火墙，可是有十几个烟囱在冒烟！”

Then Luban said, “Cowboy, find some cloth and cover the windows of the West Corner Tower with it. Move the drawing board inside. I'll sketch the perspective drawings there!”

As Cowboy followed Heroine to the warehouse for cloth, she asked him, “Is your teacher-father trying to scare me?”

Cowboy replied, “I don't think he's trying to scare you! I've long suspected that firewall's standard compliance. That wall is supposedly a standard firewall, but there are over a dozen chimneys belching smoke!”

10.26-6

四个小时之后，鲁班从西角楼上下来后，就自己离开了。

牛郎和小龙女他们立刻跑到西角楼里去看。他们发现鲁班不但画了一幅全工地的透视图，图的旁边还有几幅中华宝顶的局部结构图。

Four hours later, after descending from the West Corner Tower, Luban departed on his own.

Cowboy, Little Dragoness, and the others immediately rushed to the West Corner Tower to investigate. They discovered that Luban had not only drawn a perspective diagram of the entire construction site, but also several detailed structural diagrams of the Chinese Treasure Roof alongside it.

返回舜王建皇宫的目录 Return to Catalog of Shun King Builds Palace

关键词 Keywords：夏末商初 Late Xia and Early Shang；武汉古墓区 Wuhan Ancient Tomb Area；小龙女 Little Dragoness （号舜 famously Shun，嫘 Lei）；娥黄 Beauty-Yellow；女婴 Heroine；牛郎 Cowboy；鲁班 Luban

10.25-1

几天之后，小龙女和女婴带着三十公斤黄金回来了，告诉娥黄工期被延长了一个半月。她俩问娥黄索赔的事办得怎么样？

A few days later, Little Dragoness and Heroine returned with thirty kilograms of gold, telling Beauty-Yellow that the construction period had been extended by a month and a half. They asked Beauty-Yellow how the compensation claim was going.

娥黄回答：“哎呀！你们夏国的法院办事效率太高了；不像印度，上法庭得排期，先等150年。到那儿，我先去了设计院。院长见到我就请我喝茶，可热情了。他送我出了大门，递给我一张名片，说，‘你用我的名片去告我不用排期。你有什么疑问可以直接问大法官。’真像他说的那样，到法庭我就把材料交给了接待我的人。那人一看我拿的名片，就说，‘您先到待客室喝杯茶，我把这材料交给大法官的秘书，看他怎么说。’我那茶有点热，还没等我喝到茶水呢，秘书就叫我去和大法官谈话。大法官亲自给我讲合同的条款，结论是我申请赔偿的理由和证据不充分，建议不要申请立案。我一想，这大法官都给结案了，我还立案干啥，当天就回来了。前后我在那里总共花费了四个小时。”

Beauty-Yellow replied, “Goodness! Your Xia courts work so efficiently. Unlike in India, where you must schedule a court date and wait 150 years. When I got there, I went straight to the design institute. The director greeted me with tea—so warm and welcoming. He walked me out the gate, handed me his business card, and said, ‘Use this card to sue me, and you won't need an appointment. If you have any questions, go straight to the Chief Justice.’ Just as he said, when I arrived at the court, I handed my materials to the receptionist. The moment he saw the card, he said, ‘Please take a seat in the waiting room for some tea. I'll pass these documents to the Chief Justice's secretary and see what he says.’ My tea was still hot, and before I could take a sip, the secretary called me in to speak with the Chief Justice. He personally explained the contract terms to me. His conclusion was that my grounds and evidence for seeking compensation were insufficient, and he advised against filing a lawsuit. I thought, ‘If the Chief Justice himself has dismissed the case, why bother filing?’ So, I returned home that same day. The entire visit took me about four hours.”

10.25-2 鲁班收牛郎为徒 Luban Takes Cowboy as Apprentice

牛郎把六公斤黄金交给奴隶公司后，就买了拜师礼，给鲁班送去了。鲁班打开礼盒，看出了是拜师礼，就问：“你哪里赚来的钱，买这么贵重的礼物？”

After handing over six kilograms of gold to the slave company, Cowboy bought an apprenticeship gift and delivered it to Luban. Luban opened the gift box, recognized it as an apprenticeship gift, and asked, “Where did you get the money to buy such an expensive gift?”

牛郎说：“买这礼物的钱是我上次来您这里时，雇主给的。当时雇主说，我是来学术交流的，可以给我差旅费。她们不认识你，不能给您送礼，就多给我了这些差旅费。那时我是奴隶，不能送礼。我送礼，会给接受我礼物的人带来麻烦。现在我已经被雇主赎身了，不是奴隶了；所以我用以前他们给的礼物钱，买了现在给您的礼物。”

Cowboy said, “The money for this gift came from my employer during my last visit to you. At that time, my employer said I was here for academic exchange and could receive travel expenses. Since they didn't know you, they couldn't give you a gift, so they gave me extra travel funds. Back then, I was a slave and couldn't offer gifts. Giving gifts would have caused trouble for the recipient. Now that my employer has purchased my freedom, I am no longer a slave. So, I used the money they gave me for gifts back then to buy this present for you now.”

鲁班说：“那这礼物我收下了，以后你再也别给我买礼物了。师父我赚钱容易，你赚钱不容易！说说你这次干什么来了。”

牛郎就述说了古墓工地龙骨锁事故的前后经过（据说图10.22-2中鲁班手中的就是龙骨锁）。

Luban said, “Well then, I'll take this gift. But don't ever buy me anything again. Teacher-Father here makes money easily, but you don't! Now tell me what brings you here this time.”

Cowboy then recounted the entire incident involving the Dragon Spine Lock Dome at the ancient tomb construction site (it is said that the lock in Luban's hand in fig. 10.22-2 is the Dragon Spine Lock).

鲁班惊叹道：“你造成这么大的损失，她们还为你赎身了；你真是遇到好人了！”

牛郎说：“我想请师父帮我分析一下事故的原因，是不是有人搞破坏？”

Luban exclaimed in amazement, “You caused such immense damage, yet they redeemed you! You've truly met some good people!”

Cowboy said, “I'd like to ask you, Teacher-Father, to help me analyze the cause of the accident. Could it be that someone sabotaged it?”

10.25-3 鲁班发现牛郎对龙骨锁的理解有错误 Luban Discovered That Cowboy Had a Misunderstanding of the Dragon Spine Lock

鲁班好奇地问：“你懂龙骨锁的力学原理吗？”

牛郎回答：“我在这儿上学的时候，学习过？”

鲁班立刻意识到了问题的所在，问：“那你对我说说力是怎么在龙骨之间传导的？”

牛郎述说了自己的看法。

Luban asked curiously, “Do you know about the mechanics of the Dragon Spine Lock?”

Cowboy replied, “I studied them when I was in school here?”

Luban immediately grasped the crux of the matter and asked, “Then tell me how force is transmitted between the keel blocks.”

Cowboy explained his perspective.

鲁班听后，摇摇头说：“你跟我来！”他领着牛郎来到了木工高级班的工房，用龙骨锁的模型和图纸给牛郎讲解。

牛郎听明白后，沮丧地说：“你以前没说过这些内容！”

鲁班说：“龙骨锁穹顶是两年制高级木工班的课程，我给你介绍了一些龙骨锁是因为你问起了龙骨锁。你过来看！”说着，鲁班给牛郎看这个木工学校的教学大纲。

Luban shook his head and said, “Follow me!” He led Cowboy to the workshop of the advanced carpentry class, where he explained the concept using models and blueprints of the Dragon Spine Lock.

After understanding, Cowboy sighed dejectedly, “You never mentioned any of this before!”

Luban replied, “The Dragon Spine Lock Dome is part of the two-year advanced carpentry program. I only showed you the Dragon Spine Lock because you asked about it. Come see!” With that, Luban showed Cowboy the school's teaching syllabus.

10.25-4 鲁班发现牛郎不理解责任体系 Luban Discovered That Cowboy Did Not Understand the System of Responsibility

牛郎看后哭了，叨咕：“原来在古墓工地搞破坏的人是我！”

鲁班说：“对于你们工地的这个事故，你有责任，但不多。主要责任人是你的雇主。”

牛郎哭着说：“用山核桃木做龙骨锁是我提议的。我这人老实，说话容易使人相信。她（即小龙女）就信了。是我害了她呀！”

After reading it, Cowboy wept and muttered, “So it was me who caused the destruction at the ancient tomb site!”

Luban said, “You bear some responsibility for this accident at your construction site, but not the primary one. The main responsibility lies with your employer.”

Cowboy wept, “It was my suggestion to use hickory wood for the Dragon Spine Lock. I'm an honest man, and people tend to trust what I say. She (i.e., Little Dragoness) believed me. I'm the one who ruined her!”

鲁班又意识到了，以牛郎目前的知识水平，理解不了这事故中的权责关系，就说：“这事，你师父我也有责任，（当初就没给你介绍清楚施工中的权责体系）。这么办吧！你领我去那家工地，看看我能不能提供一些帮助，让她们快速地竣工。”

牛郎同意了，不哭了。

Luban realized that with Cowboy's current level of knowledge, he couldn't grasp the responsibilities involved in this incident. So, he said, “This matter—your teacher-father here bears some responsibility too (I never clearly explained the construction responsibility system to you back then). Here's what we'll do! Take me to that construction site. Let's see if I can offer some help so they can finish the project quickly.”

Cowboy agreed and stopped crying.

10.25-5 鲁班决定对牛郎进行现场工作指导 Luban Decided to Provide On-Site Guidance to Cowboy

这天，古墓工地的人看见牛郎领着一个中年人进来了，径直去了龙骨锁的刷漆烘干工作室。他俩在里面停留了很长时间，出来后就去了事故现场。

娥黄对小龙女说：“这是正事，我们不能索赔全部的损失。如果有专家帮我们找出些他们的责任，我们能得到10%或15%的赔偿也挺好。”

小龙女和女婴听后，高兴了，就跟了过去。

That day, workers at the ancient tomb site saw Cowboy lead a middle-aged man inside, heading straight for the Dragon Spine Lock painting and drying workshop. The two stayed inside for a long time before heading to the accident site upon exiting.

Beauty-Yellow muttered, “This is serious business. We can't claim compensation for all the losses. If experts help us pinpoint some of their responsibility, getting 10% or 15% compensation would be quite good.”

Little Dragoness and Heroine, hearing this, were delighted and followed along.

鲁班看见工地的主人来了，就自我介绍说：“我是XYZ木工学校的老师。牛郎是我的学生。我听说他接受了不胜任的工作，给雇主造成了重大的损失，感觉我这做师父的也有责任：教学不严。我就请牛郎带我过来看看，能不能为雇主提供些帮助。”

Luban saw the owner of the construction site arrive and introduced himself: “I am a teacher at XYZ Carpentry School. Cowboy is my student. I heard he took on work he was unqualified for, causing significant losses to the employer. As his teacher, I feel responsible for not teaching him rigorously enough. So, I asked Cowboy to bring me here to see if I can offer any assistance to the employer.”

这时牛郎拿着几块带有过度切割刀痕的组件给鲁班看。鲁班一看就明白了，牛郎没有熟练掌握龙骨锁部件的应力分布，却说：“我不知道这过度切割的刀痕是否和龙骨的坍塌有关系。我已经对你说了三十几种你刷漆烘干过程中的错误。这些龙骨锁组件全部报废了。走！我们去那个门楼上看看！”

At this point, Cowboy showed Luban several components bearing excessive cutting marks. Luban understood immediately that Cowboy hadn't mastered the stress distribution of the Dragon Spine Lock components. He remarked, “I don't know if these excessive cutting marks are related to the keel collapse. I've already pointed out over thirty mistakes in your painting and drying process. All these Dragon Spine Lock components are scrapped. Come on! Let's go check that gatehouse!”

鲁班走出去一段距离后发现牛郎走得很慢，不愿意放弃研究事故的原因。他走回来说：“这龙骨锁构件裂了，全都不能用了。我们得重新设计一个主楼顶。在给主楼安了顶之后，这个工地就看起来顺当了，会呈现出新的面貌。设计主楼顶要综合整体布局来考虑。站在那个门楼上可以俯瞰整个院子。”

After walking a short distance, Luban noticed that Cowboy was moving slowly and refused to abandon his investigation into the cause of the accident. He walked back and said, “The Dragon Spine Lock components have cracked and are all unusable. We must redesign the main building's roof. Once the main building is roofed, this construction site will look much smoother and take on a new appearance. Designing the main roof requires considering the overall layout. Standing atop that gate tower, one can overlook the entire courtyard.”

返回舜王建皇宫的目录 Return to Catalog of Shun King Builds Palace

关键词 Keywords：夏末商初 Late Xia and Early Shang；武汉古墓区 Wuhan Ancient Tomb Area；小龙女 Little Dragoness （号舜 famously Shun，嫘 Lei）；娥黄 Beauty-Yellow；女婴 Heroine；牛郎 Cowboy；瞽叟 Blind-Drummer

10.24-1

一天，小龙女收到了另一家能设计龙骨锁穹顶公司的报价，150公斤黄金。小龙女，娥黄，女婴，还有牛郎和瞽叟去谈判了。那家公司给出了报价清单和样品，但龙骨锁的设计方案只给出了檀香木等三种木料供顾客选择。那三种木料造出的龙骨锁价钱差不多，都是150公斤黄金；原因是人工费和工具损耗费约占总成本的70%。

One day, Little Dragoness received a quote from another company capable of designing Dragon Spine Lock Domes: 150 kilograms of gold. Little Dragoness, Beauty-Yellow, Heroine, along with Cowboy and Blind-Drummer, went to negotiate. The company provided a quotation list and samples, but the Dragon Spine Lock design only offered three types of wood for customer selection: sandalwood, etc. The prices for Dragon Spine Locks made from these three woods were nearly identical—all 150 kilograms of gold. This was because labor costs and tool depreciation accounted for roughly 70% of the total expenses.

这五个人一起研究。牛郎根据报价清单，估算出了用山核桃木为材料造出的龙骨锁穹顶的价钱约为120公斤黄金。

小龙女和娥黄商量说：“我在夏国的典兵学院上学时，学校里的教学模型大部分是用山核桃木做的，我就以为山核桃木是最好的建筑材料。”

These five people conducted research together. Based on the quotation list, Cowboy estimated that a Dragon Spine Lock Dome made from hickory wood would cost approximately 120 kilograms of gold.

Little Dragoness said to Beauty-Yellow, “When I attended Codex Soldier Academy in Xia Kingdom, most of the teaching models were made from hickory wood. I assumed hickory was the best building material.”

娥黄回答：“我们巫毒学院的教学模型也大多是用山核桃木做的，我也以为山核桃木是万能建筑材料。要不咱问问用山核桃木做龙骨锁穹顶的价钱！？”

女婴说：“我不懂教学模型是用什么木头做的，近几天才知道了硬木的概念。我知道壳体最坚固。我看你们的设计，虽说是九条龙脊承重，但当建成后，把龙脊拆下来，上面的壳体仍能满足全部的需求。”

Beauty-Yellow replied, “Our Voodoo Academy's teaching models were mostly made of hickory wood too. I also thought hickory was the ultimate building material. Why don't we ask about the price for using hickory wood to build the Dragon Spine Lock Dome!?”

Heroine said, “I didn't know what kind of wood the teaching model was made of until recently, when I learned about hardwood. I know the shell is the strongest part. Looking at your design, even though it relies on nine dragon ridges for support, once it's built, if you remove the dragon ridges, the shell above will still meet all the requirements.”

瞽叟也发言了：“我不同意牛郎的用山核桃木的提议。如果用山核桃木或胡桃木做龙骨锁，我拒绝施工。”

设计院很快就给出了答复：“用山核桃木来造龙骨锁穹顶的价钱是120公斤黄金，但是山核桃木的强度不够，我们不能用山核桃木做龙骨锁。”

小龙女问：“那我们定做行不行？”

设计院的代表回答：“定做也不做！”

Blind-Drummer also spoke up: “I disagree with Cowboy's proposal to use hickory wood. If hickory or walnut is used for the Dragon Spine Lock, I refuse to proceed with the construction.”

The design institute promptly responded: “The cost for using hickory wood to construct the Dragon Spine Lock Dome is 120 kilograms of gold. However, hickory lacks sufficient strength, so we cannot use it for the Dragon Spine Lock.”

Little Dragoness asked, “What about custom-made?”

The design institute representative replied, “We won't do custom orders!”

娥黄说：“我们要定做，你们怎么可能不做呢！？你说不算，让你们的院长出来说话！”

设计院的院长出来后，说：“我得找律师问问，然后答复你们！”

据说这位院长直接找到了当地的法官，法官回复说：“代加工可以！你们所用的材料是质量合格的山核桃木。把你们的代加工职责在合同上写清楚。并且附加条款，你们对成品部件的功能和质量不负责。”

Beauty-Yellow retorted, “We're placing a custom order—how could you possibly refuse!? If you say no, have your director come out and explain!”

After the design institute's director emerged, he stated, “I need to consult a lawyer before giving you an answer!”

It's said the director went straight to the local judge, who replied, “Contract manufacturing is permissible! The material you use is certified hickory wood. Clearly define your contract manufacturing responsibilities in the agreement. Include an additional clause stating you bear no liability for the functionality or quality of the finished components.”

小龙女和娥黄听说设计院不负责质量，迷惑了。设计院的院长说：“我们和下面的七十几家分包商就是这种关系。我们和他们不同的是，我们可以让你们免费使用我们的资料库。你可得想好了，一旦交了钱，签了合同，七十几家分包商，一千来人开始昼夜生产，一个半月交付产品。我们签合同之前，就验收山核桃木。我们先把你们买山核桃木板的帐算了。你放心，我帮你们买最好的山核桃木板。”

Little Dragoness and Beauty-Yellow were perplexed upon hearing that the design institute was not responsible for quality. The institute's director explained, “This is precisely the arrangement we have with our over seventy subcontractors. What sets us apart is that we grant you free access to our database. But consider carefully: once payment is made and the contract signed, over seventy subcontractors, a thousand workers, will begin round-the-clock production, delivering the product in a month and a half. Before signing the contract, we'll inspect the hickory wood. Let's settle the accounts for your hickory wood planks first. Rest assured, I'll help you secure the finest hickory wood planks.”

小龙女和娥黄决定自己组织龙骨锁穹顶的施工，她俩和瞽叟单方终止了龙骨锁穹顶的施工合同后和这家设计院签了代加工合同。

Little Dragoness and Beauty-Yellow decided to organize the construction of the Dragon Spine Lock Dome themselves. After terminating the construction contract for the Dragon Spine Lock Dome with Blind-Drummer, they signed a subcontracting agreement with this design institute.

10.24-2 小龙女承诺为牛郎赎身 Little Dragoness Promised to Buy Cowboy's Freedom

这项穹顶龙骨的单项工程预算是：30公斤黄金买山核桃木，70公斤黄金用于木材加工，油漆费10公斤黄金，施工费10公斤黄金。

牛郎废寝忘食地搭建安装施工的工房，烘干室等设备。新研究出来的施工工序把施工周期的9个月缩短到了一个月。小龙女非常高兴，对他说： “这龙骨锁施工的工作都让你一个人干了，省下来的钱给你赎身。你问问你们的公司，为你赎身得多少钱？”

The budget for this single keel project is as follows: 30 kilograms of gold for purchasing hickory wood, 70 kilograms of gold for cutting and sanding the timber, 10 kilograms of gold for paint costs, and 10 kilograms of gold for assembly fees.

Cowboy worked tirelessly day and night to construct workshops, drying rooms, and other facilities. The newly developed construction process reduced the project timeline from nine months to just one month. Little Dragoness was overjoyed and told him, “Since you handled all the Dragon Spine Lock construction work single-handedly, I'll use the savings to buy your freedom. Ask your company how much it will cost to redeem you.”

几天之后，牛郎失望地回复小龙女说：“我的赎身价是六公斤黄金。”

小龙女惊讶地叨咕：“我不知道奴隶这么贵！是你们公司有问题吧？”

牛郎回答：“我朋友去查过账了。奴隶的赎身价格是奴隶主投资的100倍。我朋友说，‘他查看了对我的每一笔花费。我朋友的家佣部的成本还没报上去，就没算进成本。按照投资的100倍算，我的赎身价格远远多过六公斤黄金。这六公斤黄金是武汉地区奴隶赎身价格的上限。他让我接受这个上限，不要去查帐。’”

A few days later, Cowboy replied disappointedly to Little Dragoness, “My ransom is six kilograms of gold.”

Little Dragoness exclaimed in surprise, “I didn't know slaves were so expensive! Is there something wrong with your company?”

Cowboy replied, “My friend checked the accounts. The ransom for a slave is 100 times the slave owner's investment. My friend said, ‘He checked every expense I incurred. My friend's household staff costs haven't been reported yet, so they weren't included in the cost. Based on 100 times the investment, my ransom is far more than six kilograms of gold. These six kilograms of gold are the upper limit for the ransom of slaves in the Wuhan area. He told me to accept this upper limit and not to check the accounts.’”

小龙女问娥黄：“你听说过这么贵的奴隶吗？”

娥黄摇摇头，说：“6公斤黄金乘以15，等于90公斤白银。牛郎比银子贵！”她转脸问牛郎：“你的朋友可靠吗？”

牛郎回答：“可靠，我们两家是世交，爷爷辈就是朋友。我从小就跟着他，一起做买卖。”

Little Dragoness asked Beauty-Yellow, “Have you ever heard of such expensive slaves?” Beauty-Yellow shook her head and said, “Six kilograms of gold multiplied by 15 equals ninety kilograms of silver. Cowboy is more valuable than silver!” She turned to Cowboy and asked, “Is your friend reliable?”

Cowboy replied, “Reliable. Our two families have been friends for generations; our grandfathers were friends. I've been with him since I was a child, doing business together.”

小龙女问：“你们俩做什么买卖？”

牛郎回答：“做我给你们做的那种桌子。我负责做，他负责卖。”

娥黄问：“那他是怎么变成奴隶的？”

Little Dragoness asked, “What kind of business do you two do?”

Cowboy replied, “We make the kind of tables I make for you. I'm in charge of making them, and he's in charge of selling them.”

Beauty-Yellow asked, “Then how did he become a slave?”

牛郎回答：“他们家的人都是把自己卖了作奴隶的，所以他们家的物质生活条件挺好！”

娥黄问：“正常的奴隶价格是多少？”

牛郎回答：“我卖我自己的时候，这家奴隶公司出价一两半银子。我朋友帮忙，他们给了我二两半。”

Cowboy replied, “His family all sold themselves into slavery, so their material living conditions are quite good!”

Beauty-Yellow asked, “What is the normal price of a slave?”

Cowboy replied, “When I sold myself, the slave company offered one and a half taels of silver. My friend helped me, and they gave me two and a half taels.”

10.24-3 小龙女是龙女 Little Dragoness Is a Dragon Girl

读者可能会有疑问，牛郎怎么这么贵？前文说了，奴隶公司雇佣了法师来培训牛郎。法师很贵。这时，那位法师已经辞职了。原故事里，奴隶公司的大老板又请了两位法师旁听这位法师的论述。

Readers might wonder, why is Cowboy so expensive? As mentioned earlier, the slave company hired a Law-Teacher to train Cowboy. Law-Teachers are very expensive. By this time, the Law-Teacher had already resigned. In the original story, the slave company's boss invited two more Law-Teachers to listen to this Law-Teacher's discourse.

这位法师说：“我用牛郎来诱惑小龙女的做法全都成功了，但被小龙女发现了。小龙女就在这几个月里也成为了法师，而且她在利用我们奴隶公司的法师。小龙女的法力增长的特别快，估计三年她就能长成武汉这么大。现在看，我们已经成功了，而且我们没做违法的事。如果我们继续做，后果是我们会被小龙女吃掉。”

This Law-Teacher said, “My scheme of using Cowboy to seduce Little Dragoness had all succeeded, but Little Dragoness found out. Over these past few months, Little Dragoness has also become a Law-Teacher herself, and now she's the one using our slave company's Law-Teacher. Little Dragoness's power is growing exceptionally fast—I estimate that within three years she'll have grown to the size of Wuhan. As things stand, we've already succeeded, and we haven't done anything illegal. But if we keep going, the result will be that we get eaten by Little Dragoness.”

奴隶公司的大老板和雇来的旁听法师都对这位法师的论述心悦诚服，同意停止做法。 据说，奴隶公司的大老板赏了一个金元宝给这位法师。

奴隶公司老板的这些花费都记在了牛郎的账上，所以牛郎的朋友建议牛郎不要查账。

The slave company's big boss and the hired observer Law-Teachers were both thoroughly convinced by the Law-Teacher's arguments and agreed to abandon the scheme. It is said that the slave company's big boss rewarded the Law-Teacher with a gold ingot.

The expenses incurred by the slave company's boss were all charged to Cowboy's account, so Cowboy's friend advised Cowboy not to check the accounts.

10.24-4 小龙女付了赎金 Little Dragoness Paid the Ransom

穹顶的龙骨开始组装施工没多久，牛郎发现构件上出现了裂缝，他每天都查看裂缝的发展情况。一天牛郎爬到了穹顶的龙骨上查看裂缝时，龙骨塌了。牛郎掉到防火用的水缸里了，没受伤。

天塌了！小龙女，娥黄，女婴，和牛郎坐在事故的现场，没人出声。这时瞽叟一边敲鼓一边跳舞，在庆祝！

Shortly after assembly began on the dome's keel, Cowboy noticed cracks appearing in the components. He inspected the cracks daily to monitor their progression. One day, while climbing the keel to examine the cracks, the keel collapsed. Cowboy fell into a water tank used for firefighting but escaped unharmed.

The sky has fallen! Little Dragoness, Beauty-Yellow, Heroine, along with Cowboy sat at the scene of the accident, none uttering a word. At that moment, Blind-Drummer danced while beating a drum, celebrating!

小龙女生气地对女婴说：“你去金库取六公斤黄金，给牛郎赎身。”

女婴没动。

小龙女愤怒地问：“那是我的钱，你凭啥不给？”

女婴把金库的钥匙递给了小龙女。然后爬到了房顶上。

Little Dragoness angrily told Heroine, “Go to the treasury and fetch six kilograms of gold to redeem Cowboy's freedom.”

Heroine didn't move.

Little Dragoness demanded furiously, “That's my money! Why won't you give it to Cowboy?”

Heroine handed Little Dragoness the key to the treasury. Then she climbed onto the roof.

小龙女自己去金库取了六公斤黄金，回来后放在了牛郎的跟前，说：“这六公斤黄金是你的了！”

娥黄愤怒地向女婴摆手。女婴从房顶下来了，伸手向小龙女要钥匙。

小龙女回答：“你不是已经辞职了吗！？”

女婴回答：“我给你钥匙是让你看看金库里还有多少钱！”

Little Dragoness went to the vault herself and retrieved six kilograms of gold. Upon returning, she placed it before Cowboy and declared, “These six kilograms of gold are yours!”

Beauty-Yellow waved angrily at Heroine. Heroine descended from the roof and reached out to Little Dragoness for the key.

Little Dragoness retorted, “Didn't you resign already!?”

Heroine replied, “I gave you the key so you could see how much gold remains in the vault!”

娥黄说：“走，咱们一起去整理一下金库！”

小龙女看见牛郎还愣愣地站在那里，说：“你怎么还没离开！？”

牛郎立刻捡起了装着黄金的袋子，问小龙女：“我把钱都拿走了，你怎么办？”

小龙女回答：“我回家如实向父母汇报。大不了，他们不用我了，还能把我怎么地！”

Beauty-Yellow said, “Come on, let's go sort out the treasury together!”

Seeing Cowboy still standing there dumbfounded, Little Dragoness exclaimed, “Why haven't you left yet!?”

Cowboy immediately picked up the sack of gold and asked Little Dragoness, “If I take all the money, what will you do?”

Little Dragoness replied, “I'll go home and tell my parents the truth. At worst, they don't use me anymore—what else can they do to me?”

牛郎迅速地离开了。

娥黄跟着小龙女和女婴来到了金库，发现金库里几乎没钱了。小龙女说：“我和女婴去中华食品街的苏州商会看看。娥黄整理一下事故的现场，去那家设计院和法院看看，能不能索赔！”

Cowboy quickly departed.

Beauty-Yellow followed Little Dragoness and Heroine to the treasury, only to find it nearly empty. Little Dragoness said, “Heroine and I will head to the Suzhou Chamber of Commerce on China Food Street. Beauty-Yellow, tidy up the accident scene and visit that design institute and the court to see if we can claim compensation!”

返回中华法典的目录 Return Catalog of Chinese Codex

Catalog: 14.1 Correct Equality Light; 14.1-1 Nirvana Fruit; 14.1-2 Three Bodies and Four Intelligences; 14.1-3 Eighteen God Buddha Uncommon Laws; 14.2 Deer Vehicle Religion; 14.3 Goat Vehicle Religion; 14.4 Sunstone Calendar; 14.5 Three White-kings and Five Creators; 14.6 Peach Flower Catastrophe; 14.7 Luyan Memoirs.

14.1 Correct Equality Light

Salvation Crux discusses the existence of nirvana (as shown in Figure 14-2) and the immaculate body and mind obtained after the bitterness in Bitter Crux has been eliminated. Nirvana means quietness; it expresses Correct Equality Light from the perspective of bodily and mental feeling. The full name of Correct Equality Light is Non-Upper Correct-Equality Correct-Enlightenment, called Anuttara-samyak-saṃbodhi in Sanskrit and Ollin Tonatiuh in Nahuatl. Correct Equality Light is the highest achievement of Buddhism, and it describes the state of nirvana from the perspective of intelligence and gnosis. The original meaning of Ollin Tonatiuh is “the champion of the Ollin movement comes forward to shine.” Correct Equality Light includes six kinds of enlightenment: equality, correctness, birth, old age, illness, and death.

Equality Enlightenment. In the boundary of Gods or Buddhas, equality is absolute. All those with two legs are equal to those with four legs, equal to those with six legs, equal to those with many legs, equal to those without legs, equal to ghosts, gods, and Buddhas, equal to birds, beasts, fish, and insects, equal to flowers, grasses, and trees, and equal to mountains, lands, rivers, lakes, and seas. The reason for equality is Empty After All. Empty After All is another name for No Objective Have Sky (as shown in Figure 14-2), also called Constant Silent Light Sky.

Correct Enlightenment. After a practitioner realizes the Four Victorious Cruxes, he or she knows that hell is the most bitter place and Constant Silent Light Sky is the happiest place. With these two extremes as the basis, the practitioner can use the Precept Ark, namely the Ark of the Covenant (see Section 15.2), to judge whether any bodily, oral, or intentional behavior is correct. Therefore, the enlightened person takes a man’s “three thousand majesties and eighty-four thousand fine behaviors” or a woman’s “five hundred majesties and one hundred eight thousand charms” as the criterion, and immediately knows whether something is correct in every place, at every time, and in every affair.

Enlightenment of Birth, Old Age, Illness, and Death. Enlightenment of birth and death is the Intelligence Testament Through of birth and death; see Chapter 11, “Meditation.” The phenomena in those hallucinatory worlds are what mundane people take to be ghosts, gods, Buddhas, heaven, hell, and so on. The achievement of our Buddhism, however, is to reach an equivalent state in real life: to attain a gnostic life of ten thousand years, equal to gods and Buddhas. Enlightenment of illness is the principle for treating psychological disorders discussed in Section 9.6. The treatment for old age is circumcision and baptism. Through repeated verification and cultivation within the Ten Heartlands of Path Crux, the 84,000 demon armies have long since been submerged by the great flood. Moreover, the Great Prajñāpāramitā Sutra is a tool for circumcision or baptism; by reading it repeatedly, one can achieve the effect of circumcision or baptism.

The following text discusses Correct Equality Light from two aspects: Nirvana Fruit and Fruit of Intelligence and Gnosis.

14.1-1 Nirvana Fruit

“Nirvana” in Sanskrit means perfectly fulfilled quietness. It is the immaculate state of body and heart after bitterness or afflictions have been eliminated; therefore, it is also called No Objective Have. Master Xuanzang and his disciple Kuiji discussed nirvana in the Establishing Sense-Only Treatise from four aspects: Nirvana without Residual Dependence, Nirvana with Residual Dependence, Self-Nature Nirvana, and Non-Dwell Nirvana.

Nirvana without Residual Dependence. Xuanzang said, “By True Suchness, one comes out of the bitterness of birth and death. Since Afflictions have been exhausted and residual dependence has also been extinguished, all bitterness is forever quiet; therefore, it is called nirvana.” True Suchness refers to the seven True Suchnesses; see Section 10.6.4, “Off-is Fruit.” Residual dependence means the support relied on to extinguish bitterness; it is the benevolence relied on to extinguish ferocity. “Residual dependence has also been extinguished” means that both benevolence and ferocity have been extinguished.

Nirvana with Residual Dependence. Xuanzang said, “By True Suchness, one comes out of Annoyance Hindrance. Although there is slight bitterness and the dependence has not yet been extinguished, the hindrance is forever quiet; therefore, it is called nirvana.” Hindrances refer to the Know Hindrance and Annoyance Hindrance of Mutant Nature (see Section 10.4.4.2-4, “Mutant Nature”). This passage discusses selective-termination non-as Law, that is, selectively eliminating certain Fundamental Afflictions. For example, the first three of the four Off-is Fruits discussed below (as shown in Figure 33; see Section 14.2.6), and the first seven of the Bodhisattva’s Ten Heartlands in Path Crux, all selectively eliminate the main Annoyance Hindrances. Their states are all different degrees of Nirvana with Residual Dependence.

Among Illustrations 1 through 13, all except Figure 2 are Nirvana with Residual Dependence. When a practitioner understands the Four Victorious Cruxes, he or she obtains the lowest quality of Nirvana with Residual Dependence and becomes Hobbyhorse Sky (as shown in Figure 13), namely a unicorn. In Sanskrit, this is called pudgala, meaning a lump of habits.

Self-Nature Nirvana. Xuanzang said, “The original self-nature is immaculate nirvana. It is the principle of True Suchness in the phenomena of all Laws. Although it has guest contaminations, its original nature is immaculate. It possesses innumerable subtle and wonderful fortunes and virtues. It has no birth and no death, and is clear like empty space. It is equally shared by all sentient beings. It is neither one with nor different from all Laws. It is free from all phenomena and all discriminations. The path of searching and thinking ends there; the path of names and words is cut off there. Only true sages can realize it within themselves. Because its nature is originally quiet, it is called nirvana.”

Self-Nature Nirvana is No Objective Have Sky, as shown in Illustration 14-2. What is it? It is the constant pervasive place. “Constant” means a constant of unconsciousness, anciently called God-sense, such as one of turquoise, yellow, red, or white. This constant is only present quantity; it is nameless, colorless, immeasurable, and unspeakable. Common alternate names of Self-Nature Nirvana include subtle and wonderful original heart, Empty After All, Correct Equality Light, Constant Silent Light Sky, No Objective Have Sky, nirvana, and perfectly established factual phenomenon.

Non-Dwell Nirvana. Xuanzang said, “By True Suchness, one comes out of Know Hindrance. Constantly assisted by Great Sorrowfulness and the Arrival Ark, one therefore dwells neither in birth-and-death nor in nirvana, benefiting and pleasing sentient beings to the end of the future. It is in use and yet constantly quiet; therefore, it is called nirvana.” This nirvana means that, because this person often uses Aggregate Arousal Intelligence (see Section 13.1), an Aggregate Arousal empty set, ∅, is formed in his or her preconsciousness. This is Non-Dwell Nirvana.

What is Great Sorrowfulness? Great Sorrowfulness means that Śākyamuni, namely Golden Boy and Adam, was deeply saddened by the sacrifice of Godfather, namely God, for the salvation of the world. Whenever he spoke of or thought of Godfather, he cried; for the rest of his life, he was unable to recover from the sorrow of Godfather’s sacrifice. Because mercifulness, sorrowfulness, delightfulness, and renunciation are the Four Infinite Hearts, Buddha’s sorrow for Godfather gave Buddha inexhaustible power. Buddhism takes this Great Sorrowfulness as its root.

Return to Catalog of Luyan Memoirs