11 生命之樹 Tree of Life

目錄 Catalog：11.1 法的四分 Juristic Quadrants；11.2 四大種 Four Big Seeds；11.3 六處 Six Places；11.4 五蘊 Five Nodes；11.4.1 色蘊 Color Node；11.4.2 受蘊 Acceptance Node；11.4.3 想蘊 Think Node；11.4.4 行蘊 Migration Node；11.4.4.1.4 根本煩惱 Fundamental Annoyances；11.4.4.1.5 隨煩惱 Following Annoyances；11.4.4.2 不相應行法 Noncorresponding Migration Laws；11.4.5 識蘊 Sense Node；11.5 四食諦 Four Foods Crux；11.6 五果 Five Fruits：11.6.1 異熟果 Mutant Fruit；6.2 等流果 Equal Stream Fruit；11.6.3 士用果 Warrior Usage Fruit；11.6.4 離係果 Off-is Fruit；11.6.5 增上果 Escalatory Fruit。

11.1 法的四分 Juristic Quadrants 
法，梵語達摩，是自然法，基於重複發生的現象，古人常用軌轍來比喻。一切過去有、現在有、將來還有的現象都是法，比如江河湖海，花鳥魚蟲，法律、道德，事理等。一切法都有四分，第一分是相分，第二分是見分，第三分是自證分，第四分是證自證分。分是分量、分限。法在人心的作用分量有四種，所以有此四分。
Law, Dharma in Sanskrit, is nature law, based on the recurrence of phenomena, the ancients often used the analogy of track. All phenomena that have existed in the past, exist in the present, and will continue to exist in the future are laws, such as rivers, lakes, seas, flowers, birds, fish, insects, laws, morals, and principles of affairs, etc. All laws have four quadrants, the first quadrant is Phenomenal Quadrant, the second is View Quadrant, and third is Self-Evident Quadrant, the fourth is Proving Self-Evidence Quadrant. Law has the four kinds of quantity functions in heart, so there are these four Juristic Quadrants.

第一分、相分，就是客觀現象，是主觀的所緣，如色、聲、香、味、觸、和法，這六塵。從感知的角度，外部世界是人內心的投射。相分是第四證自證分（即無意識）的投射。這個把外部刺激轉變成現象的過程，是無意識的功能，我們感覺不到，感覺到的是現象（即第一相分）。古人用照鏡子時，鏡子裏的人來說明相分。鏡子裏的相和照鏡子的人共用同一個身體。
The first quadrant, Phenomenal Quadrant, is the objective phenomena, the subjective objects, such as color, sound, fragrance, taste, touch, and law, the six dusts. From the point of view of perception, the external world is a projection of one's heart (i.e., mind). Phenomenal Quadrant is a projection from the fourth Proving Self-Evidence Quadrant (i.e., the unconscious). This process of transforming external stimuli into phenomena is a function of the unconscious; we do not feel it; what we feel is the phenomena (i.e., the first Juristic Quadrants). The ancients used the person in the mirror when looking in the mirror to illustrate the Phenomenal Quadrant. Phenomena in the mirror and the person looking in the mirror share the same body.

第二分、見分，見是照見義，能緣心自體轉變起來的能緣作用，明了照見了客觀現象。識的作用是分別、丈量。第二見分照見第一相分，其分別和丈量的結果是第三分，自證分。另外，第三分還有識之自體的作用。
第四分、證自證分，是心自體暫變，能起知自體的作用。這第四分能證第三自證分，所以名為證自證分。因為第四是第一相分的投射者，是現量，即客觀事實，所以第四分不需要它分來證明。
The second quadrant, the View Quadrant, is the illuminated and clearly seeing, is the function of the aggregate heart’s transformation, clearly mirrored the objective phenomena. The function of sense is discrimination, discernment, measurement. The second quadrant, View Quadrant illuminates the first quadrant, Phenomenal Quadrant, its fruit (i.e., result) of measurement is the third quadrant, Self-Evident Quadrant. And the third quadrant has function of sense’s self-body.
The fourth quadrant, Proving Self-Evidence Quadrant, is the temporary transformation of the heart's self-body, which can act to know the self-body. This fourth quadrant can evidence the third Self-Evident Quadrant, so it is called the Proving Self-Evidence Quadrant. Because the fourth quadrant is the projector of the first quadrant, the present quantity, i.e., the objective fact, therefore, the fourth quadrant does not need other quadrants to be proved.

古人用 “人用尺量布” 的事例來說明這四分。其中布是所量，是第一相分。用尺量布的過程是第二見分；第二見分是能量。丈量的數據，即量果，是第三自證分。這人讀完量果之後，他又核實了一下，明了自己在幹什麽；這就是第四證自證分。因為第四分的核實作用，第三自證分得知量果，自證明了。
The ancients used the example of "a tailor measuring cloth with a ruler" to illustrate these four quadrants. In this case, the cloth is what is measured, which is the First Quadrant. The process of measuring the cloth with a ruler is the second quadrant; the second quadrant is the able to measure. The data of the measurement is the third Self-Evidence Quadrant. After the tailor reads the measurement result, he verifies it again, realizing what he is doing, what the fourth Proving Self-Evidence Quadrant is. Because of the verifying action of the fourth quadrant, the third Self-Evident Quadrant learns of the fruit of measurement and proves itself.

佛教中，法的四分的象征物是金剛臍（如圖11.1-3下麵的紅圈所示），傳說是由宙斯和他父親之間的臍帶（注，教父和教子之間的臍帶，如圖2所示）形成的。圖3，4，5中的器具都稱作金剛降魔杵。圖1宙斯手中的金剛杵是由折合法四分中的後三分為見分而形成的。折合之後，法的四分變成兩分；第一分，相分，就是色蘊（參見11.4.1節），包括11位色法，所以也被稱作色。第二分，見分，包括受蘊（參見11.4.2節），想蘊，行蘊，和識蘊，共84位法，亦作名。名色是無意識的別名，能生一切法，即是一切法，是法界的初門。
In Buddhism, the symbol of the Juristic Quadrants is the “Philosopher-Stone Navel” (shown as the red circle below Figure 11.1-3), which is said to be formed by the umbilical cord between Zeus and his father (Note: The umbilical cord between godfather and godson is shown in Figure 2). The implements in Figs. 3, 4, and 5 are all called “Philosopher-Stone Taming-Demon Pestle”. The pestle in the hand of Zeus in Fig. 1 is formed by folding the last three Quadrants as the second quadrant. When folded, the four juristic quadrants become two; the first, Phenomenal Quadrant, is the Color Node (see Section 11.4.1), which includes the 11 color laws, and is therefore also called Color. The second quadrant, View Quadrant, includes the Acceptance Node, Think Node (see Section 11.4.2), Migration Node, and Sense Node, totaling 84 laws, and is called Name. Therefore, name and color are all laws. Name-Color is another name for the unconscious, can produce all laws and are all laws. It is the first juristic door to the Juristic Boundary.

圖4和5中顯示的是雷音（大日如來）的雷鼓甕金錘。傳說雷音用此錘擊碎了人的靈魂之石，設計出了睚眥和磨牙（亦作金童和玉女，參見10.9 節《上帝的三和合》）。圖3中的匕首是雷音的聖鬼，名作鐵匕首（Járnsaxa；參見15.3.6 《王者歸來》）。
Figures 4 and 5 show the “Thunder Drum-Urn Golden Hammer” of Thor (Great Sun Tathagata in Chinese Buddhism). Legend has it that Thor used this hammer to break the stone of human soul, designing Tanngnjóstr and Tanngrisnir (aka. Gold Boy and Jade Girl; see Section 10.9 Godly Trinity). The dagger in Figure 3 is the holy ghost of Raiin, known as the Iron Dagger (Járnsaxa; see 15.3.6 Return of the King).

11.2 四大種 Four Big Seeds 
四大種，即地、水、火、風，是生命之樹的四粒種子，亦作四大；西方人稱之為唯心主義的四個基本元素。種是因義。世界的一切都是四大種所造；這怎麽理解？由身體和外部世界都是心的投影來理解，如新生兒的視力才20幾厘米，世界無非是吃奶和大小便產生的快樂感覺。隨著成長，身體和外部世界逐漸長大，直至長成三千大千世界（參見插圖11和第13章）。
The four elements, namely earth, water, fire, and wind, are the four seeds of the tree of life, also known as the four elements; Westerners call them the four basic elements of Theism. Seed is the meaning of cause, reason. Everything in the world is created by the four great seeds; how is this to be understood? It is understood by the fact that the flesh body and the external world are projections of the heart (i.e., mind), as in the case of a newborn baby with a visual acuity of only 20 centimeters or so, and that the world is nothing more than the happy sensations produced by eating milk urinating and defecating. As it grows, the body and the external world grow until it grows into the Three-Grand Great-Grand Worlds (see figure 11 and Chapter 13).

  

11.2-1 地是界的比喻 The metaphor of earth as a boundary
人使用極限進行思維，即使用界進行認知，界如邊、表、正義等。界無形，古德用地來比喻界。高山大地是界的形象。能持，孕育萬物是界的功能。堅韌是界的體性。界有了地的形象比喻，人們就可以輕易地理解出界的生、依、立、持、養，這五種因性。界是種子義、能持義。種子義是約無意識中能生起諸法的功能，即十八界法各由自種生起而有差別相。能持義是約能持諸法自相義；即十八界法各持自相不亂，所以名界。
Man uses limits for thinking, i.e., people use boundaries for cognition, boundaries such as edges, tables, justice, etc. The boundaries are invisible, so Ancients used the earth as a metaphor for the boundaries. The mountains and the lands are the images of the boundaries. Capable of holding, nurturing all things is the function of the boundaries. Toughness is the physical nature of the boundaries. With the images of the earth as a metaphor for the boundaries, one can easily understand the five causal qualities of the boundaries, namely, birth, dependence, establishment, holding, and nourishment. The boundaries mean seeds and the ability to hold. The meaning of seed is about the function of the unconscious that can give rise to all laws, i.e., each of the eighteen boundaries of laws is born from its own seed and has a different phenomenon. The meaning of being able to hold is about being able to hold the self-phenomenon of the law; that is, each of the eighteen boundaries of laws holds its self-phenomenon unperturbed and is therefore called a boundary.

11.2-2 水是識的比喻 Water is a metaphor for sense
這樣，識就有了江、河、湖、海、雲、雨等的巨大形象。識性如水，如粘、附著、流動性等。此大種以流濕為體性，能攝為功能，也有生依立持養五種因性。
In this way, senses have the great images of rivers, streams, lakes, seas, clouds, rain, etc. The nature of senses is like water, such as stickiness, attachment, fluidity, and so on. This Big Seed has flow and wetness as its physical nature, can assimilate as its function, and has the five causal qualities, namely, birth, dependence, establishment, holding, and nourishment.

11.2-3 火是無意識的比喻 Fire as a metaphor for the unconscious
古人常用火來比喻無意識；這樣，無意識就有了猛焰、烈日、赤火的形象。火以溫熱為體性，能熟為功能。能熟，如日熟穀。大種火亦有生依立持養五種因性。
The ancients often used fire as a metaphor for the unconscious; in this way, the unconscious took on the images of a fierce flame, a blazing sun, and red fires. Fire has warmth and heat as its physical nature, and the ability to ripen as its function. It is capable of ripening, as the sun ripening grain. The big seed, Fire, also has the five causal qualities of birth, dependence, establishment, holding, and nourishment.

11.2-4 風是境的比喻 Wind as a metaphor for the environment
古德用風來比喻不斷變化的環境，境就有了疾猛大風為形象。境以輕動為體性，能長為功能，也有生依立持養五種因性。通過以上四種比喻，就有了人們所說的地、水、火、風，這四大種。此四大種都是通性無記的。通性是說此四大種都與無意識相通。無記是說人對四大種沒有記憶，不能被回憶。世界萬物都是由這四大種和合所成。若大種有變化，依其所造的一切事物都會隨之而改變。
The ancients used wind as a metaphor for the ever-changing environment, so the environment has the images of a swift and strong wind. The environment has the nature of easily drifting, the ability to grow as a function, and the five causal qualities of birth, dependence, establishment, holding, and nourishment. Through these four analogies, there are what people call earth, water, fire, and wind, the four big seeds. These four big seeds are all conterminously memoryless. Conterminous, is saying that the four big seeds are all connected to the unconscious. Memoryless, is saying that people have no memory of the four big seeds and cannot be recalled. Everything in the world is made from the combination of these four big seeds. If there is a change in the Four Big Seeds, all things made according to them will change accordingly.

11.3 六處 Six Places 
六處是 “十二有枝” （參見13.4.1 《流轉》） 的第五枝，義為眾生皆依眼根，耳根，鼻根，舌根，身根，和意根，此六處而生長。六處亦作六根。根是因、能生的意思；以能對境生識，故謂之根。讀者當知此六處就是一切處，沒有事物在此六處之外。
（一）眼根，能見色者是，以能對色而生眼識，故謂眼根。
（二）耳根，能聽聲者是，以能對聲而生耳識，故謂耳根。
（三）鼻根，能嗅香者是，以能對香而生鼻識，故謂鼻根。
The Six Places are the fifth branch of the twelve have branches (see 13.4.1 Cycle), meaning that all sentients grow from the six roots: eye-root, ear-root, nose-root, tongue-root, body-root, and intent-root. The six places are also called the six roots. Root means cause, can give birth; because it can generate senses in response to changing environments, therefore, it is called the roots. Readers should know that these six places are all places, and there is nothing outside these six places.
(1) Eye-root is the one that can see color, is called the eye-root, as it can generate eye-sense in response to color.
(2) Ear-root is the one that hear sound, is called the ear-root, as it can generate ear-sense in response to sound.
(3) Nose-root is the one that of the nose, is called nose-root, as it can generate nose-sense in response to scent.

（四）舌根，能嚐味者是，以能對味而生舌識，故謂舌根。
（五）身根，能感觸者是，以能對觸而生身識，故謂身根。
（六）意根（即前意識），能知法者是，以能對法而生意識，故謂意根。
(4) tongue-root is the one that tastes, is called the tongue-root, as it can generate tongue-sense in response to taste.
(5) body-root is the one that feels and touches, is called the body-root, as it can generate body-sense in response to touch.
(6) intent-root (i.e. preconsciousness) is the one that knows, is called intent-root, as it can generate intent-sense (i.e. consciousness) in response to law.

此六根還有六處，六受，六入等名義。意根是現代心理學中的前意識，佛教中為末那識。古人說末那識形象細微難知，所以用它的主要隨從 “意” 來代表。在英語傳統文化中，前意識被稱為 “夏娃識”。夏娃不是女人嗎？是女人！上帝給夏娃識穿上了女人皮後（參見 10.9 《上帝的三和合》），她就出現在這個器世界上了。在亞太文化和墨西哥文化中，夏娃被稱作玉女。圖4是佛教中的玉女，觀音菩薩。
These six roots also have the names of the six places, the six acceptances, and the six entrants. The intent-root is the preconsciousness in modern psychology, and in Buddhism it is called Mana. The ancients said that the image of Mana is subtle and difficult to understand, so it is represented by its main subordinate, “Intent”. In traditional English culture, the preconscious is called “Eve-sense”. Isn't Eve a woman? Yes, Eve is a woman! After God clothed Eve-sense in the skin of woman (see 10.9 Godly Trinity), she appeared in this vessel world. And in Asia-Pacific and Mexican cultures, Eve is called Jade Girl. Figure 4 is the Jade Girl in Buddhism, Guanyin Bodhisattva.

11.3-2
六處亦作十二生長處。前文所說的六根是內六處。六根所接之六塵被稱作外六處，分別是色、聲、香、味、觸、法。塵即染汙之義，以能染汙情識故。
（一）色，謂眼所見者，如明暗質礙等，以能染汙眼根，故謂色塵。
（二）聲，謂耳所聞者，如動靜美惡等，以能染汙耳根，故謂聲塵。
（三）香，謂鼻所嗅者，如通塞香臭等，以能染汙鼻根，故謂香塵。
The six places are also known as twelve growth places. The six roots talked above are the inner six places. The six dusts that the six roots are connected to are called outer six places, which are color, sound, smell, taste, touch, and law. Dust is the meaning of pollution, because it can pollute the feeling senses.
(1) Color, the eye sees, such as bright, darkness, substantial hindrance, etc., which can pollute the eye root, so it is called color dust.
(2) Sound, the ear hears, such as the movement, quietness, beauty, and ferocity, etc., which can pollute the root of ear, so it is called sound dust.
(3) Scent, the nose smells, such as through, jam, Scent, and odor, etc., which can pollute the root of nose, and is therefore called Scent dust.

（四）味，謂舌所嚐者，如鹹淡甘辛等，以能染汙舌根，故謂味塵。
（五）觸，謂身所感者，如離合冷暖等，以能染汙身根，故謂觸塵。
（六）法，謂意所知者，如生滅善惡等，以能染汙意根，故謂法塵。
此六塵還有六欲、六入、六處、六境、六賊等名義。
(4) Taste, which is what the tongue tastes, such as salt, lightness, sweetness, and pungency, etc., is called the taste dust because it stains the tongue root.
(5) Touch, which is the sensation of the body, such as separation, union, cold, and warmth, etc., is called the touch dust, because it can stain the body root.
(6) Law, which is known to the mind, such as birth and death, good and evil, etc., is called juristic dust because it can pollute the intent-root (i.e., preconsciousness, Eve-sense).
These six dusts are also known as six desires, six entrants, six places, six environments, and the six thieves.

11.3-3
根，境，和識是個三和合，例如眼根，色，和眼識是一組三和合。前文談的十二處是“十八界”中的前十二界。界是前文所說的四大種之一，是因義，種子義。 此十八界是：（六根）眼根界，耳根界，鼻根界，舌根界，身根界，意根界； （六境，亦作六塵）色界，聲界，香界，味界，觸界，法界；（六識，亦作六情）眼識（即看）界，耳識（即聽）界，鼻識（即嗅）界，舌識（即嚐）界，身識（即觸）界，意識（即知）界。此十八界就是傳說中夏娃造慧渡（亦作到達方舟）時所使用的 “六六六係統”，如圖11.3-3墨西哥夏娃（翠玉女）麵對的菩提樹所示。
Root, environment, and sense are a threesome; for example, the eye root, color, and eye sense are a set of three, a trinity. The twelve places talked above are the first twelve of the “eighteen boundaries”. Boundary is one of the four big seeds talked in section 11.2, which is the meaning of cause, the meaning of seed. The “eighteen boundaries” are: (six roots) eye root boundary, ear root boundary, nose root boundary, tongue root boundary, body root boundary, Intent root boundary; (six environments, aka. six dusts) color boundary, sound boundary, smell boundary, taste boundary, touch boundary, juristic boundary; (six senses, aka. six feelings) eye-sense (i.e. seeing) boundary, ear-sense (i.e. hearing) boundary, nose-sense (i.e. smelling) boundary, tongue-sense (i.e. tasting) boundary, body-sense (i.e. touching) boundary, juristic-sense (i.e. knowing) boundary. These eighteen boundaries are the “six-six-six system” used by Eve in the legend to create Gnostic Ark (aka. Arrival Ark), as shown in Figure 11.3-3, the Bodhi tree (i.e. Tree of Enlightenment) facing Mexican Eve (Chalchiuhtlicue).

11.4 五蘊 Five Nodes 
生命樹的五蘊是色蘊，受蘊，想蘊，行蘊，和識蘊，是五個業習氣的積聚體。什麽是業？古代身口意行為習慣的集聚統稱作業。業就是三業：身業、口業、意業。身業是身體行為習慣的積聚，此身即是。口業是語言行為習氣的積聚，此口所講的就是。意業是思維習氣的積聚，此心所想的就是。業對於生命之樹來說，就好像是落葉喬木的樹幹（如插圖11-1至22）。冬天時葉子落光了，樹失去了生命的跡象。春天時，環境適合了，樹幹就發枝散葉，樹又變得生機盎然。生命樹的生長與繁榮表現在業習氣的形成和枯萎。
Life Tree’s five nodes are color node, acceptance node, think node, migration node, and sense node, the five accumulations of karmic habits. What is karma? In ancient times the aggregation of body, mouth, and intent behavioral habits was collectively called karma. Karma is the three karmas: body karma, oral karma, and intent karma. Body karma is the accumulation of bodily behavioral habits, which this flesh body is. Oral karma is the accumulation of habits of oral behaviors, which is what the mouth speaks. Intentional karma is the accumulation of habits of thoughts, and what the heart (i.e., mind) thinks is what it is. Karma is to life tree like the trunk of a deciduous tree (see Figure 11-1 to 22). In winter, the leaves fall off and like the tree loses its life. In spring, when conditions are right, the trunk sprouts branches and leaves, and the deciduous tree becomes full of life again. The growth and prosperity of life tree is reflected in the formation and withering of karmic habits.

五蘊是五種業的積聚體，是從色受想行和識，這五個方麵來講解業的。此五蘊具有集性、取性、和有性，所以亦作五取蘊。五蘊能統攝五位百法中的前94位有為法，不攝無為法（參見11.6.4 離係果），因為無為法與 “集，有，和取” 的性質相違，與 “舍，等，和空” 的性質相應。
The five nodes are the accumulation of the five types of karma, which are explained in terms of the five aspects of karma, namely, color, acceptance, think, migration, and sense. The five nodes have the nature of aggregate, fetch, and have, so they are also known as Five Fetch Nodes. The five nodes can assimilate the first 94 of the “5 positions of 100 laws”, but not the none-as laws (see 11.6.4 Off-is Fruit), because none-as laws contradict the nature of “aggregate, have, and fetch”, and are corresponding to the nature of “renunciation, equality, and empty”.

11.4.1 色蘊 Color Node 
佛教是從眼根所對的色來定義物質的。色是變礙義。變即變化，是說肉體和外部世界都是心的變化、投射。礙即障礙，如手可以障礙手，路麵可以障礙車輪陷入地下。佛教中的色字，相當於辯證唯物主義的物質。而且，覺悟後的金童和玉女（即亞當和夏娃）就住在四禪天（如圖11-5）中的色究竟天，什麽意思？是在告訴讀者：色這個概念很重要。插圖11中，畫家墨西哥（又名特拉洛克，約活躍在公元1325年）用了兩個色條（如圖5，6）來強調色的概念很重要。
色蘊就是這11種色法的統稱：眼根、耳根、鼻根、舌根、身根，色境、聲境、香境、味境、觸境，和法處所攝的法。法處亦作意，前意識。
Buddhism defines matter in terms of the color that the root of eye perceives. Color is the meaning of transformation and hindrance. Transformation is change, meaning that both the physical body and the external world are transformations and projections of the heart (i.e. mind). Hindrance means obstruction, as a hand can hinder another hand, and a road surface can obstruct a wheel from sinking into the ground. The word "color" in Buddhism is equivalent to "matter" in dialectical materialism. Moreover, the enlightened golden boy and jade girl (aka. Adam and Eve) live in the color finalization sky in the fourth meditation sky (as shown in Figures 11-5). What does that mean? It is telling readers that the concept of color is very important. In Illustration 11, the painter Mexico (also known as Tlaloc, active around 1325 CE) used two color strips (as shown in Figures 5 and 6) to emphasize the importance of the concept of color.
Color Node is the collective name of these 11 color laws: eye root, ear root, nose root, tongue root, body root, color environment, sound environment, scent environment, taste environment, touch environment, and the laws assimilated by juristic place. Juristic place is also known as INTENT, preconsciousness.

11.4.1-1 五根 Five Roots 
眼根、耳根、鼻根、舌根、身根，當此五根與相應的塵相接觸時，可以產生相應的識，如眼根與色塵相接處眼識得生，所以此眼耳等五被命名為五根。此五根亦作本心，五色，五行。本心是說此五根是人心的根本；其它的識，如意識，前意識，和無意識都是從此本心的功能分化而設立的。五色是說此五根是五種色法。五行是說此五根總是在移動，變化卻沒有移動者或變化者。
Eye root, ear root, nose root, tongue root, and body root, when these five roots are in contact with its corresponding dust, the corresponding senses can be generated, such as the eye root touches the color dust where the eye senses can be born, so the eye, ear, etc. five are named as the five roots. These five roots are also called the original heart, five colors, and five migrations. The original heart means that these five roots are the root of human heart; other senses, such as intent sense (i.e. consciousness), juristic place (i.e. preconsciousness), and unconsciousness, are established based on the functions of this original heart. The five colors mean that these five roots are five kinds of color laws. The five migrations mean that these five roots are always moving and changing without a traveller or the changer.

11.4.1-2 色境 Color Environment 
色塵，是眼根所對，眼識所緣的境界；眼根遇色境則眼識得生。色有顯色、形色、和表色三類。顯色即青、黃、赤、白。
形色即顯色混合搭配的分位差別，如長、短、方、圓、粗、細、高、下、正、不正、光、影、明、暗、雲、煙、塵、霧、迥色、空。
表色即有情的動作，取、舍、屈、伸、行、住、坐、臥。
Color dust is the objective of eye-root, is being aggregated environment by eye-senses; eye-root meets color dust, eye-senses arouse. There are three types of colors: manifest colors, form colors, and indicative colors. Manifest colors are turquoise, yellow, red, and white.
Form colors are the differences in the sublocations of the mixing and matching of manifest colors, such as long, short, square, round, thick, thin, high, low, straight, non-straight, light, shadow, bright, dark, cloud, smoke, dust, fog, distinctive color, and empty.
Indicative colors are the behaviors of sentient beings, such as fetch, renunciation, bending, stretching, walking, standing, sitting, and lying.

11.4.1-3 聲境 Sound Environment 
聲塵，是耳根所對，耳識所緣的境界。耳根遇聲境則耳識得生，如螺、鼓、舞、歌、樂、戲、女、男、風林等，明了、不明了、有義、無義、下中上、江河，鬥爭、喧雜、受持演說、論議決擇，可意、不可意、俱相違等。
Sound dust is the objective of ear-root, is being aggregated target environment by ear-senses. When the ear-root encounters a sound, ear-senses arouse, such as conch, drum, dance, song, laugh, play, woman, man, windy woods, clear, unclear, meaningful, unmeaningful, the lower the middle and the upper, river, fighting, clamor, sermon, discussion & resolution, agreeable, unagreeable, and neither agreeable nor unagreeable, etc.

11.4.1-4 香境 Scent Environment 
香塵，是鼻根所對，鼻識所緣的境界。鼻根遇香味境界則鼻識得生，如好香、惡香、平等香、俱生香、和合香、變異香等。
Scent dust is the objective of nose-root, is being aggregated target environment by nose-senses. When nose-root encounters scent dust, nose-senses arouse, such as good scent, ferocious scent, equal scent (i.e., scent of neither good nor ferocious), distinctive Scent, combinable Scent, mutant scent, etc.

11.4.1-5 味境 Taste Environment 
味塵，是舌根所對，舌識所緣的境界。舌根遇味境則舌識得生，如苦、酸、甘、辛、鹹、淡、可意、不可意、俱相違、俱生、和合、變異味等。
Taste dust is the objective of tongue-root, is being aggregated target environment by tongue-senses. When tongue-root meets taste environment, tongue-senses arouse, such as bitter, sour, sweet, pungent, salty, mild, agreeable, disagreeable, neither agreeable nor disagreeable, flavor, combinable taste, and mutable taste, etc.

11.4.1-6 觸境 Touch Environment 
觸塵，是觸心所有法的第一分相分，身根所對，身識所緣的境界。身根遇觸境則身識得生，如滑、澀、輕、重、軟、暖、急、冷、饑、渴、飽、力、劣、悶、癢、黏、病、老、死、疲、怠、勇等。
Touch dust is the heartland law Touch’s first quadrant, Phenomenal Quadrant, is the objective of body-root, is being aggregated target environment by body-senses. When body-root meets touch environment, body-senses arouse, such as smoothness, astringency, lightness, heaviness, softness, warmth, urgency, coldness, hunger, thirst, satiety, strength, inferior, boredom, itchiness, stickiness, sickness, old age, death, fatigue, idleness, courage, and so on.

11.4.1-7 法處所攝的法 Laws Assimilated by Juristic Place 
法處即前意識，意根，夏娃識。法處所攝的法是意根的所緣。前意識是思想意識的工作平台，卻沒有屬於自己的形象。它就像是事故現場，哪裏有事，哪裏就是現場，所以它被稱作意處。佛教將意根和法塵統稱為法處所攝的法，如極略色，極迥色，受所引色，遍計所起色，定所引色。
The juristic place is the preconscious, intent-root, Eve-sense; law dusts assimilated by juristic place are the objectives of the intent-root. Preconsciousness is the working platform of heart, but it does not have its own image. It is like an accident scene, wherever there is an accident, there is the accident scene, so preconsciousness is called juristic place. Buddhism collectively refers to the intent-root and laws assimilated by juristic place, such as 1. extremely abstract colors, 2. distinctive colors, 3. colors induced by acceptance, 4. colors from pervasively abstractions, 5. colors born from self-sufficiency.

11.4.1-7-1 極略色 Extremely Abstract Colors 
極略色義為極其簡略抽象的色法。人腦思維在處理客觀事物的過程中，總是自主地簡化客觀對象，抽取各類默認模特，如男人，女人，蝴蝶，樹等。然後以此默認模特來認知其它同類個體。比如女人，我們看見個體女人會描述大眼睛，高鼻梁，高個子，有點兒瘦等。這些描述都是人腦通過把對方和自己思維機製裏的默認女人模特進行比較而采集出的特征，以此來認知對向，乃至所有的女人。這些默認模特，男人，女人，蝴蝶，樹等都是極略色，也就是男人女人蝴蝶樹等的定義，也就是男神女神蝴蝶神樹神等。
“Extremely abstract color” means the color law is highly simplified and abstracted. In the process of dealing with objectives, human brain always simplifies the objective objects autonomously, and extracts all kinds of default models, such as man, woman, butterfly, tree, and so on. Then we use these default models to recognize other individuals of the same type. For example, when we see a woman, we may describe her as having big eyes, a high nose bridge, tall stature, a little thin, etc. These descriptions are all features collected by the human brain by comparing the other party with the default woman model in its own thinking mechanism, and then recognize the objective individual woman, or even all women. These default models, men, women, butterfly, tree, etc. are all “extremely abstract colors”, which are the definitions of men, women, butterfly, tree, etc., those are, God, Goddess, butterfly god, tree god, etc.

這些默認模特，男人，女人，蝴蝶和樹等也可以被看作是男人種，女人種，蝴蝶種，樹種等，因為我們頭腦中的男人，女人，蝴蝶等都是從它們派生出來的。也就是說，男神是男人的種子，可以生出很多男人；女神是女人的種子，可以生出許多女人；蝴蝶神是蝴蝶的種子，可以生出很多蝴蝶；以此類推。
These default models, man, woman, butterfly, and tree, etc., can also be seen as seeds of man, woman, butterfly, tree, etc., because the men, women, butterflies, etc. in our minds are derived from them. That is, the god is the seed of man, which can give birth to many men; the goddess is the seed of woman, which can give birth to many women; the butterfly god is the seed of butterfly, which can give birth to many butterflies, and so on.

古代人和現代哲學家都認為這些人腦思維默認的男人，女人，蝴蝶，和樹等是極限概念，是空的，是不存在的。也就是都認為神話傳說中的神，女神，蝴蝶神，樹神等，都是極限概念，都是空的，都是不存在的。也就是我們口語中所說的男人，女人，蝴蝶，樹等都是極限概念，都是空的，都是不存在的。但古代人和現代哲學家也都承認現實生活中就有人長得和神或女神類似，而且他們就有某些和神話傳說中的神或女神類似的性質，他們就是真正的神或女神。
現代心理學描述 “真正的神和女神”的外貌為“可以藏在人群裏的人”。例如，你和她不熟，她在前麵跑，你在後邊追她（如圖11.4.1.7-1）；路邊有幾個人，她轉身往那幾個人中一站，你就找不著她了。
Ancient and modern philosophers believe that the men, women, butterfly, and tree that these human brains think by default are limit concepts, empty, and non-existent. That is, all believe that the god, goddess, butterfly god, tree god, etc. in myths and legends are all limit concepts, empty, and non-existent. That is, all believe that the men, women, butterfly, tree, etc. we talk about in spoken language are all limit concepts, empty, and non-existent. But ancient and modern philosophers also admit that there are people in real life who look like god or goddess, and they have some properties like the gods or goddesses in myths and legends, and they are the real gods or goddesses.
Modern psychology describes the appearance of "real gods and goddesses" as "people who can hide in the crowd." For example, you are not familiar with her, she is running in front, and you are chasing her from behind (as shown in Figure 11.4.1.7-1); there are several people on the roadside, she turns around and stands among them, then you can't find her.

11.4.1-7-2 極迥色 Extremely Distinctive Colors 
極迥色，就是顯然不同的色法，如圖11.4.1.7.2-4中的那個白色光圈。前文說心會自主地抽象簡化事物，它會在勾畫簡略的環境時使用截然不同的顏色來渲染事物的邊際，比如天邊與地相交處的灰色，代表空，沒有。事物間隙處的顏色很暗，代表事物的區分或邊界。
Extremely Distinctive Color is apparently different color law, such as the white aperture in Figure 11.4.1.7.2-4. It was said earlier that the heart (i.e., mind) will autonomously abstract and simplify things, and it will use very different colors to render the edges of things in sketching out abbreviated environments, such as grey where the sky meets the earth, which represents emptiness, absence; and dark colors at the interstices of things, which represent distinctions or boundaries of things.

再例如雷音在設計上帝的三和合時（如圖11.4.1.7.2-1，參見10.9節）就用紅色來做背景來顯示亞當識，睚眥，夏娃識，和磨牙的形象。紅色是無意識（古作神識）的一種無意識的常（注，常是無名，無量，無數的），所以雷音用紅來代表他自己。在禪定中，無意識會用青、黃、赤、白來渲染環境和間隙，勾畫事物的邊等不同的作用。那些都是極迥色。
For example, when Thor designed Godly Trinity (see Figure 11.4.1.7.2-1, see Section 10.9), he used red as the background and gap to show the images of Adam-sense, Tanngnjóstr, Eve-sense, and Tanngrisnir. Red is a kind of unconscious constant (note, constant is nameless, unqualify-able, countless) of the unconscious (anciently God-sense), so Thor used red to represent himself. In meditation, the unconscious uses turquoise, yellow, red, and white to render the environment and gap, outline the sides of things, and other different effects. Those all are Extremely Distinctive Colors.

11.4.1-7-3 受所引色 Colors Induced from Acceptances 
眼根耳根鼻根舌根身根和意根都有苦樂等受，由此苦樂等受所生的法被稱為受所引色，如經驗教訓等。比如婚禮儀式會讓新郎新娘感受頗多，終生記著；此見聞及感受會約束他們從那以後擔當起作為丈夫或妻子的責任。
再如，插圖11.4.1.7.3-1是公元七世紀古墨西哥帕卡爾國王（King Pacal）石棺的蓋板，顯示了“特拉洛克收到了神父過世的信息後，體內發生了爆炸，墮入了地獄（即患了精神病）”。圖1整體像似個機械，表示特拉洛克意識到了 “五逆十惡是對心理機製的逆操作” （參見13.1.1節） ，從而悟出了 “人神契約” （即戒渡，參見16.2節）是人的行為規範，是一切法的基礎。
Eye-senses, ear-senses, nose-senses, tongue-senses, body-senses, and intent-senses all have bitter acceptance and laugh acceptance etc., on what laws are born are called “colors induced from acceptances”, such as the experiences and lessons learned and so on. Another example, the wedding ceremony will give the bride and groom a lot of feelings that they will remember for the rest of their lives; these experiences and feelings will bind them to take up their responsibilities as husband or wife from then on.
As another example, Illustration 11.4.1.7.3-1 is the coffin lid of King Pacal of ancient Mexico in the seventh century CE. It shows that “after receiving the message that Godfather had passed away, Tlaloc exploded inside his body and fell into hell (i.e., became mentally ill).” The overall mechanical appearance of Fig. 1 indicates that Tlaloc realized that “Five Antis and Ten Ferocities” are counter-operations of the mind mechanism” (cf. 13.1.1), and thus came to understand that the “Contract between human and God” (i.e., Covenant Ark, cf. 16.2) is all rules of human behavior and the basis of all law.
 
圖2顯示他從地獄裏飛出來了，在作為國王去接收上帝（即神父）賜予他的王國的路上。他胳膊上的挎包就代表戒渡。圖3顯示，他回國後，成為了雨神，正在行法雨；他所教授的就是戒渡。這是在說，特拉洛克是從地獄裏的苦受悟出戒渡的，部分戒渡是 “受所引色”。
Figure 2 shows him flying out of hell, on his way as king to receive the kingdom God (i.e., Godfather) has given him. The bag on his arm represents Covenant Ark. Figure 3 shows that when he returned to his kingdom, he became the god of rain and was performing juristic rain; what he was teaching was the Covenant Ark. This is saying that Tlaloc was enlightened on Covenant Ark from his bitter acceptances in hell, and that part of Covenant Ark are “Colors Induced from Acceptances”.

11.4.1-7-4 遍計所起色 Colors Aroused from Pervasively Abstractions
遍計所起色是從普遍計度然後總結出來的理論，比如矛盾論，階級鬥爭，自然科學和社會科學等的規律等。再例如約櫃中的兩條小戒，王族的人是從虱子的卵出生的，穢血；富有而吝嗇的家庭成員是從濕氣出生的，泥血。當然其中有是錯誤的，如由於眾多議論而信以為真。
The color that arises from the universal reckoning is the “colors aroused from pervasively abstractions”, such as the theory of contradiction, class struggle, the laws of natural and social sciences, etc. Other two examples are two small precepts in the Covenant Ark, the royal families are born from lice eggs, are filthy blood; the rich and stingy families are born from moisture, mud blood. Of course, some of them are wrong, such as those that are believed to be true because of numerous discussions.
 
插圖11.4.1.7.4-1中腳踩祥雲的女神是真主安拉的女兒苦芭芭（夏娃）。她的左手握著麵鏡子，是在說，“以銅為鏡可以正衣冠，以人為鏡可以知對錯，以史為鏡可以知興衰，以神為鏡可以知前世今生”。她的右手拿這個罌粟葫蘆，一方麵表示她在傳播諸法的種子，另一方麵表示 “宗教有毒”。為什麽苦芭芭說宗教有毒？就是因為有人（如圖2所示）執著於邪執倒見而四處奔走相告。插圖11-10畫的就是一組顛倒的人，表示自化天及以下都是邪執倒見之人。
The goddess on the auspicious clouds in Illustration 11.4.1.7.4-1 is Kubaba (Eve), the daughter of Allah. She is holding a mirror in her left hand, which is saying, “by copper as a mirror one can straight clothes, by people as a mirror one can know right and wrong, by history as a mirror one can know the rise and fall of society, and by God as a mirror one can know the previous and this life”. She holds a poppy gourd in her right hand, which means that she is spreading the Juristic seeds, and that "religions are poisonous". Why did Kubaba say that religion is poisonous? It is because some heretical people (as shown in Figure 2) are obsessed with upside-down views and spread those words fervently.  Illustration 11-10 shows a group of upside-down people, indicating that Self-conversion sky and below are all people with heretical obsessions and upside-down views.

11.4.1-7-5 自在所生色 Colors Born from Self-sufficiency
自在是個哲學術語，自給自足義，佛教中稱此狀態為定，所以自在所生色也被稱作定果色。佛教中所說的定，狹義上是賢守定，集福王定，健行定，大乘光明定，這四種定（參見16.3節）。由於得此勝定，日常生活的幸福指數不斷升高，世界日日新；“自在所生色”由此得說。
Self-sufficiency is a philosophical term, in Buddhism sufficient state is referred to as Stillness, so the “colors born of self-sufficiency” are also called “still-fruit colors”. In the narrow sense, total four states of Stillness (see Section 16.3) that are referred to in Buddhism are, Stillness of Sagely Hold, Stillness of Aggregating Fortune, Stillness of Bravely Practice, Stillness of Mahayana Light. As a result of these victorious stillness, the happiness of daily life increases, and the world becomes new day by day; this is how “colors born of self-sufficiency” is said to be achieved.

 
插圖11.4.1.7-5是埃及夏娃在示範如何修習那四種勝定，在示範洗禮的整個過程（參見16.3節）。另外，第12章中的四禪八定也是定，那裏麵說的也都是 “自在所生色” 。但讀者當知那些狀態都是幻覺，也就是 “集起”（參見14.1節） 中缺少某些因素。
Illustration 11.4.1.7-5 shows Eve of Egypt demonstrating how to practice the Four Stillness and the entire process of baptism (see section 16.3). In addition, the four meditations and eight stillness in Chapter 12 are also Stillness, and what is mentioned there are also "Colors Born from Self-sufficiency". But readers should know that those states are hallucinations (trances), which means that certain factors of “Aggregate Arousal” (cf. Section 14.1) are missing.

11.4.2 受蘊 Acceptance Node 

受是一位心所有法，是五位遍行心地法之一，是領納的感受，接收義。能接收的是人，而所接收到的是受。受蘊是有情眼耳鼻舌身意六識對苦樂等受習氣的積聚體總和。受能生起欣求的愛欲，可以分成五類：苦受，樂受，憂受，喜受，和舍受。
（一）苦受，領受違逆境相時，身心受到逼迫，以身識作為心來說，這逼迫名苦受。
（二）樂受，領受適順境相時，身心適悅，以身識作為心來說，這適悅名樂受。
（三）憂受，領受違逆境相時，身心受到逼迫，以意（即前意識，末那識，夏娃識）作為心來說，這逼迫名憂受。
Acceptance is one of Heart Subordinate Laws, is one of five omnipresent heartland laws, means receiving. What can accept is human, what is received is acceptance. Acceptance Node is the sum of the accumulated bodies of the sentient being's eye-senses’, ear-senses’, nose-senses’, tongue-senses’, body-senses’, and intent-senses’ bitter laugh etc. accepting habits. Acceptance can generate desire for love, can be sorted into five categories:  bitter acceptance, laugh acceptance, renunciative acceptance, gloomy acceptance, delightful acceptance. 
(1) Bitter acceptance, when receiving adverse environment, body and heart feel being forced; with body-sense as heart, the “feeling of being forced” is bitter acceptance.
(2) Laugh acceptance, when receiving suitable or beneficial environment, body and heart are pleased, delightful; with body-sense as heart, the happiness is named as laugh acceptance.
(3) Gloomy acceptance, when receiving adverse environment, body and heart feel being forced; with Intent (i.e., preconsciousness, Mana-sense, Eve-sense) as heart, the “being forced” is named as gloomy acceptance.

（四）喜受，領受適順境相時，身心適悅，以意作為心來說，這適悅名喜受。
（五）舍受，領受中庸境相時，於身心非適悅非逼迫，名不苦不樂受，即是舍受。因為人遇到不苦不樂受的中庸感受時，總是選擇放棄，離開，所以此種受被命名為舍受。
眼耳鼻舌身，這前五識與樂受，舍受，和苦受相應。第六識（意識）與這五種受都相應。第七識（即前意識，亦作意，末娜識，夏娃識）與憂受、舍受、和喜受相應。無意識（古作神識）隻與舍受相應，不與其它四受相應。
(4) Delightful acceptance, when receiving adoptable or beneficial environment, body and heart are pleased, delightful; with Intent as heart, the “enjoyable delight” is named as delightful acceptance.
(5) Renunciative acceptance, when receiving neutral, neither adoptable nor adverse environment, body and heart are neither enjoyable delightful nor being forced, that is named as “neither bitter nor laugh acceptance”, what renunciative acceptance is. Because when people meet “neither laugh nor bitter acceptance”, the neutral feeling, people intent to abandon, give up, leave, therefore, the kind of acceptance is named renunciative acceptance.
Eye-sense, ear-sense, nose-sense, tongue-sense, and body-sense, the first five senses correspond to laugh acceptance, bitter acceptance, and renunciative acceptance. The sixth sense (i.e., intent-sense, consciousness) corresponds to all the five types of acceptances. The seventh sense (i.e., preconscious-ness, aka. Intent, Mana-sense, Eve-sense) corresponds to gloomy acceptance, renunciative acceptance, and delightful acceptance. Unconsciousness (anciently God-sense) corresponds only to renunciative acceptance, does not correspond to any other acceptances.

11.4.3 想蘊 Think Node 
想是一位心所有法，是五位遍行心地法之一，以取像為性，能生成心的環境，對種種言說的生起有促進作用。想蘊是眼耳鼻舌身意，這六種識的想習氣積聚體的總和。總體來說，想有二種：有相想和無相想。
有相想是能夠取境界相狀，隨起種種言說的一切想，具有明了和分別兩種意義。從所依根來說，有相想可以分為眼根所生想，耳根所生想，乃至意根所生想，六種。從境界來說，有相想可以分為欲界（參見插圖11-23）想、色界想、空無邊處想等。
Think is one of Heart Subordinate Laws, is one of five omnipresent heartland laws, is by fetch image as nature. It generates the inner environment of the mind and facilitates the birth of all kinds of speech. Think Node is the total of the accumulation of thinking habits of eyes, ears, nose, tongue, body, and intent, the six senses. Overall, there are two kinds of thinks: image think and non-image think.
Image Think is all states that heart (i.e. mind) is capable of fetching phenomena, then generating kinds of lingual speeches. The states have two significances, clarity and discrimination. In terms of the dependent roots, there are six kinds of image thinks that can be divided into thinks arising from the eye root, thinks arising from the ear root, up to thinks arising from the intent root. In terms of environmental boundaries, image thinks can be divided into thinks of the desire boundary (see Illustration 11-23), thinks of color boundary, and thinks of edgeless empty place, etc.

無相想，是能緣心上或所緣境上，缺明了或缺分別，或二種俱缺。無相想可分為如下三種：
（一）不善言說想，如欲界的嬰兒等，因未學語言，在緣色等境界的時候，雖然境界有相，但不能分別了解它為色等。
（二）無相界定想，即遠離色、聲、香、味、觸、男、女、生、異、滅十相的無相涅盤想。涅盤無相，緣涅盤的想，名無相想。想以取相為性，若無相，怎麽還說那是一種想？涅槃是或青或黃或赤或白遍處，那青黃赤白是生命方程式的常，無名，無數，無量，不是色，不是相。
Non-image Think is absence of clarity or discrimination, or absence of both, in either the aggregative heart or the being aggregated environment. Non-image Thinks can be categorized into the following three types:
(1) Think of not good at talking, such as babies in desire boundary, etc., because they have not learned language, when they encounter environmental boundaries, although there are images, they can not discriminate and completely understand those colors.
(2) Think of Colorless Still, i.e., nirvana think, which is afar the ten phenomena: color, sound, scent, taste, touch, man, woman, birth, mutation, and extinction. Nirvana has no phenomena; think in nirvana is named as Non-image Think. Think is by fetching image as nature, if there are not phenomena, why would we call it a type of think? There is pervasively non-changing constant, such as or turquoise, or yellow, or red, or white. The constants are nameless numberless quantity-less, are not colors, not phenomena.

（三）有頂想，即是 “非想非非想處”想（如圖1）。有義為三有，即欲界（如圖11-23）、色界（圖11-5至8）、無色界（圖11-1至4）。這三種有，人人都有，故名三有。有頂的意思是三有之頂，三界之頂，即非想非非想天。在非想非非想處，雖有分別，想不明利，有情不能於境勾畫種種相狀，故名無相想。
受是所取，想是能取。此二取習氣驅趕眾生日夜操勞，積累了兩座山的業習氣，被稱做受蘊和想蘊，亦作天門山（如圖11-16所示）。
(3) Have Summit Think is “neither think nor non-think place” (see fig. 11-1) think.  Have means “three haves”, refers to the desire boundary (fig. 11-23), color boundary (fig. 5 to 8), and non-color boundary (figs. 11-1 to 4). “Have Summit” means it is top of the Three Boundaries, which is “neither think nor non-think sky”. In the sky, there is discrimination, but absent clarity, sentient being there can not outline kinds of phenomena, therefore think in the sky is named as Non-image Think.
Acceptance is the being fetched; Think is the capable to fetch. The two fetch hobbies drive all sentients busy day and night, months and years, therefore the two mountain like habits are accumulated, called acceptance node and think node, also known as “sky door mountain” (as shown in fig. 11-16).

11.4.4 行蘊 Migration Node 

行蘊談心的行為，是由五位百法中的51位心所有法和24位不相應行法構成的。
Migration Node talks about behaviors of the heart (i.e., mind), is composed of 51 “heart subordinate laws” and 24 “non-corresponding migration laws” among the “5 Positions of 100 laws”.

行蘊的目錄 Content of Migration Node：11.4.4.1 心所有法 Heart Subordinate Laws；11.4.4.1.1 遍行法 Omnipresent Laws；11.4.4.1.2 別境法 Circumstantial Laws；11.4.4.1.3 善法 Benevolent Laws; 11.4.4.1.4 根本煩惱 Fundamental Annoyances; 11.4.4.1.5 隨煩惱 Following Annoyances；11.4.4.1.6 不定法 Uncertain Laws；11.4.4.2 不相應行法 Non-Corresponding Migration Laws.

11.4.4.1 心所有法 Heart Subordinate Laws
心所有法，義為此51位法從屬於心，為心所有；亦名心地法。心地，是說此法為心神之所履。什麽是心神？心神泛指八識，亦作八位心王：眼識、耳識、鼻識、舌識、身識、意識、意（即前意識、即夏娃識、末娜識）、和無意識（亦作神識）。心所有法被分成了6類：遍行法，別境法，善法，根本煩惱，隨煩惱，和不定法。
Heart Subordinate Laws mean that these 51 laws are heart-kings’ servants, followers, also known as heartland laws. Heartland laws mean that the 51 laws are heart-kings’ tour places. Heart-kings refer to the eight senses: eye sense, ear sense, nose sense, tongue sense, body sense, intent-sense (i.e. consciousness), intent (i.e. preconsciousness, aka. Eve-sense), and unconsciousness (aka. God-sense). All heart subordinate laws are divided into six categories: Omnipresent Laws, Circumstantial Laws, Benevolent Laws, Fundamental Annoyances, Following Annoyances, and Uncertain Laws.

11.4.4.1.1 遍行法 Omnipresent Laws 
遍行是說此作意、觸、受、想、思，五法普遍通行於一切心、一切地、一切時。一切心就是眼識、耳識、鼻識、舌識、身識、意識、前意識、無意識，和善心、惡心、無記心。對於道德中性的法，人少有記憶，故名無記心。一切地就是九地，參見插圖11-23 至31。一切時就是過去時，現在時，和未來時。
（一）作意，警心為性，於所緣境引心為業。作意能夠作動於意，故名作意。它能警覺策動逢緣應起的心及心所有法，引導它們趣於自己的所緣境，這就是作意的業用。
Omnipresence means that attention, touch, acceptance, think, and mean, the 5 laws are universally pervasive in all hearts, in all lands, and in all times. All hearts are eye-sense, ear-sense, nose-sense, tongue-sense, body-sense, intent-sense, pre-consciousness, unconsciousness, and the benevolent heart, ferocious heart, memoryless heart. For morally neutral laws, people have little memory, so it is called memoryless heart. All lands are the nine heartlands from figs. 11-23 to 31. All times are the past, present, and future. 
(1) Attention means making intent, its nature is to alert heart, its karma is to lead heart to the being aggregated environment. Attention can drive intent, so it means "making intent". It can alert and instigate hearts and heartland laws that should arise in response to objective environment, and leads them to interest their own objective environment, which is Attention’s karmic usages.

（二）觸，即根識和塵的三和合，分別變異，令心和心所有法觸境為性，受想思等所依為業。業是身口意習氣的體用和功能。開始時，根處的境變異。依於先業，此時的觸領心的作用，有與心相似的功能，能令心及心所有法接觸所緣的境相。此三合和能引生領納所緣境的受，引生采取所緣形相的想等。這就是所說的受想思等所依為業。
（三）受，領納順境、逆境、非順非逆境為性，起苦、憂、舍、喜、樂為業。
（四）想，取像成境為性，施設種種名言為業。
（五）思，令心造作為性，於善境、中性境、惡環境中役心為業。思能辨別善惡美醜等境相，由是令心發起正邪等身口意業。
(2) Touch is the threesome of root, sense, and environment. Discriminating mutations and letting heart and heartland laws to touch the environment is touch’s nature. Being depended by acceptance, think, and mean, etc. heartland laws is touch’s karma. Karma is bodily usages and functions of “bodily orally and intentionally habits”. At the beginning, environmental mutation happens at root place. Depending on the prior karma, currently touch is leading as function of heart (i.e., mind), which function is like a heart, to let heart and heartland laws to contact that mutant objective environment. The threesome can induce birth of acceptance that can receive the objective environmental mutation. The threesome also can induce the birth of think that can pick up the objective mutation phenomena, the same to mean, etc. heartland laws, and touch provides them power. This is saying that Touch’s karma is the being depended for Acceptance, Think, and Mean, etc. heartland laws.
(3) Acceptance, which nature is to receive favorable, neutral, and adverse environments, which karma is to arouse bitter, gloom, renunciation, delight, and laugh.
(4) Think, its nature is to fetch images to form environment; its karma is to construct and establish kinds of names and speeches.
(5) Mean, its nature is to cause heart to create, its karma is to labour heart in benevolent, neutral, and ferocious environment. Mean can distinguish good, evil, beauty, and ugliness, etc., which causes heart arousing good, evil, etc. bodily, orally, and intentionally karma.

11.4.4.1.2 別境法 Circumstantial Laws 

別境義為此法於個別的心境出現，有五位：欲、勝解、念、定、慧。
（一）欲，於所樂境相，希望為性，勤依為業。欲通於善惡和中性這三種倫理道德性，若對善法起欲，能發正勤，由是精進助成善事。
（二）勝解，即決議，於決定境，印持為性，不可引轉為業。佛教中最典型的四勝解，亦作四無礙解（參見16.9節《善慧地》）。
Circumstantial Laws mean that the laws are circumstantial, appear in some environments, and there are five of them: desire, victorious interpretation, spell, stillness, and gnosis.
(1) Desire, its nature is to arouse hope in enjoyable environment, its karma is the being depended for Diligence. Desire is compatible with benevolent, neutral, and ferocious moralities; if arousing desire on benevolent laws, desire can arousal correct diligence, thus diligently advance, good deeds are achieved.
(2) Victorious Interpretation, on decided environment, its nature is to resiliently hold; its karma is that cannot be led to alter. The most typical Victorious Interpretations in Buddhism are also called the “Four Non-Hindrance Interpretations” (cf. section 16.9 "Benevolent Gnosis Heartland”).

（三）念，即讀、咒，於曾習境，令心明記不忘為性，定依為業。
（四）定，於所觀境，令心專注不散為性，智依為業。定是身心穩定，主客觀相應而動的狀態，亦作一心。
（五）慧，於所觀境簡擇為性，斷疑為業。慧是解知之心，是一種智；但在某些方麵，兩者相反，成事之智是智，了事之智是慧。佛教中常用金剛來比喻慧；在英語中，金剛義為哲學家之石。
(3) Spell, that is, read, curse, on the once-acquired environment, its nature is to make the mind clearly remember and not forget, its karma is the being depended for Stillness.
(4) Stillness, on being observed environment, its nature is to let heart focus, not be dispersed; its karma is the being depended for Intelligence. Stillness is bodily and mentally stable state, in which subjective and objective change correspondingly; also known as One Heart.
(5) Gnosis, on being observed environment, its nature is selection, its karma is severing suspicion. Gnosis is the heart of interpreting know, is a kind of intelligence; but in some ways, the two are opposites, the intelligence of establishing affair is intelligence, the intelligence of terminating affair is gnosis. In Buddhism, Vajra is often used as a metaphor for gnosis; in English, Vajra means philosopher's stone.

11.4.4.1.3 善法 Benevolent Laws 
善法有11位：信、慚、愧、無貪、無嗔、無癡、精進、輕安、不放逸、行舍、不害。
（一）信，於實德能，深忍樂欲，心淨為性；樂善為業。勝解即是忍，是信的因；樂欲是信的果。信略有三種。（A）信實有，即於一切實事和道理，深信忍耐可為有。（B）信有德，即信四勝諦（參見第13至16章）為實，信可為有，信即是有。（C）信有能，即對於一切世間及出世間的善法，深信自己及他人，隻要肯學習，都能獲得那些成就。
（二）慚，依自法力，崇重賢善為性，止息惡行為業。
There are 11 benevolent laws: belief, shame, sin, greedless-ness, non-irritability, non-ignorance, diligently advance, light ease, non-indulgence, acting renunciation, harmlessness.
(1) Belief, it is ardently tolerant with and desire to factual fortunes and virtues, its nature is heart’s immaculateness, its karma is laughingly to do goods. Victorious Interpretation is tolerance, is reason for belief; laughingly desire is belief’s fruit. There are three kinds of belief. (A) Belief to factually haves, that is to deeply believe all actualities and principles, and to deeply believe in that tolerances can be haves. (B) Belief to Virtues, that is to believe in that Four Victorious Cruxes (cf. chapter 13 to 16) are factuality; beliefs can be haves, belief is have. (C) Faith to able, that is to all mundane and transcending mundane benevolent laws, deeply believe in that oneself and other, if willing to study, all can gain those achievements.
(2) Shame, by depending on one’s own juristic power, its nature is respecting sages and valuing benevolences, its karma is to stop and terminate ferocious behaviors. 

 
三）愧，依世間力，輕拒暴惡為性，止息惡行為業。
四）無貪，於有、樂等境，無著為性；作善為業。
五）無嗔，於苦、逆等境，無恚恨為性，作善為業。另外，無貪、無瞋、正念和正定在佛教中被稱為四法跡，義為此四是古代聖人留下的足跡（如圖11.4.4-2）。
(3) Sin, by depending on mundane power, its nature is to easily refuse ferocious behaviors, its karma is to stop and terminate ferocious behaviors.
(4) Greedless-ness, in have, and laugh etc. environments, its nature is non-obsession, its karma is to do goods.
(5) Non-irritability, in bitter and adverse etc. environments, its nature is absence of no vexation and hate, its karma is to do good. In addition, non-greed, non-irritability, correct spell and correct stillness are called the Four Juristic Traces in Buddhism, meaning that these four are the footprints (see fig. 11.4.4-2) left by ancient sages.

（六）無癡，於諸理事或於四諦理，明解為性，作善為業。無癡是三無漏根之一。什麽是三無漏根？如說一個塵世之人衷心向佛，願意學習和修習佛法，他或她就有了第一個無漏根，未知當知根。當他懂得了四勝諦（參見第13至16章），就獲得了第二個無漏根，已知根，即無癡。當她修成了無上正等正覺，就證得了第三個無漏根，具知根。
（七）精進或勤，於善惡的修斷事中，勇悍為性；滿善為業。精進有五種：1被甲精進，即有勢；2加行精進，即有勤；3無下精進，即有勇；4無退精進，即堅猛；5無足精進，即不舍善軛。
(6) Non-ignorance, its nature is interpretations clearly of life theories, or interpretations clearly of Four Cruxes theories, its karma is doing goods. Non-ignorance is one of the three non-defilement roots. What are the three non-defilement roots? Such as, a mundane fool sincerely believes in Buddha and is willing to learn and practice Buddhism, he or she has the first non-defilement root, root of unknowing what should be known. By the time he understands Four Victorious Cruxes (cf. chapter 13 to 16), he has the second non--defilement root, root of having known, which is non-ignorance. Upon proving Anuttara Samyak Sambodhi, which is Sanskrit, English is Upmost Correct-Equality Correct-Perception, she is connect to the third non-defilement root, root of all knowing all seeing.
(7) Diligently Advance on affairs of cultivating benevolent laws and severing ferocious laws, its nature is valiant effort, its karma is to fulfill benevolence.  There are five kinds of diligently advances: 1) armored diligently advance, i.e., having potency; 2) extra effort advance, i.e., having diligence; 3) non-inferior advance, i.e., having bravery; 4) no-retreating advance, i.e., valiant; and 5) unsatiable advance, i.e., not giving up on benevolent juristic traces.

（八）輕安，遠離粗重不舒適的感覺，調暢身心；堪任為性，轉依為業。契經說此法是由定所滋養，故遠離粗重，身心調暢。當禪定修習者獲得輕安，他們喜歡輕安，願意繼續修習，保持輕安，不願意說粗話、做壞事，破壞輕安的狀態，所以說輕安的業是轉依。
(8) Light Ease is afar from heavy and rough uncomfortable feelings, body and heart are easily pleasant; its nature is trustworthy to carry duty, its karma is conversion. The Harmonious Contract Sutra says that this law is nourished by stillness, so it is afar from bodily heavy and rough. When meditation lovers gain Light Ease, they love it, are willing to study and practice more, not willing to speak dirty or behave badly to ruin Light Ease, hence Light Ease’s karma is conversion.

（九）不放逸，以無貪、無嗔、無癡、精進四法為體；於修養善法斷除惡法的事務中，防修為性，成滿一切世間及出世間善事為業。
（十）行舍，行舍時的心即是平等正直之心；無功用住為性；靜住為業。無功用住，又名無功用行，又名不用處定，又名止觀，是修習者達到了“內無能取，外無所取”的修行階段，安住於無所得的狀態，進行 “出塵”來清理身心。
（十一）不害，於諸有情，不為損惱，無嗔為性，悲湣眾生為業。
(9) Non-Indulgence is with the four laws of greedless-ness, non-irritability, non-ignorance, and diligently advance as its body. On affairs of nurturing benevolent laws and severing ferocious laws, non-indulgence’s nature is defending cultivation; and its karma is to fulfill all mundane and transcending mundane benevolent affairs.
(10) Acting Renunciation, while one is acting renunciation, its heart is even equality, straight forward; its nature is useless dwell; its karma is quietly dwell. Non-Usage Dwell, aka Functionless Migration, aka Not to Use Place Stillness, aka Samatha-vipassana, is practitioner who has achieved “inner has not human who is capable to fetch, outside there is nothing to be fetch”, is practicing “ousting dusts” to cleaning up the flesh body and mind. 
(11) Harmlessness, not annoyed with sentient beings, its nature is non-irritability, its karma is sorrowfully sympathizing with sentient beings. 

11.4.4.1.4 根本煩惱 Fundamental Annoyances 

貪、嗔、癡、慢、疑、和惡見，這6位法是一切煩惱的基礎，一切煩惱法的一分（參見11.1節），故名根本煩惱。
（一）貪，對於順境，所感樂受，留戀忘返，或起貪欲之想，就是貪。於有、樂境，染著為性；能障無貪；生苦為業。
（二）嗔，對於違境，所感苦受，而起嗔恚之想，就是嗔。於苦、逆境，憎恚為性；惡行所依為業。
（三）癡，亦作無明，對於違順諸境，苦樂諸受而起與道理相違愚癡之想，就是癡，即無明。於諸事理，迷暗為性；一切雜染所依為業。
Greed, irritability, ignorance, arrogance, suspicion, and ferocious view, the six laws are the basis of all annoyances, are all annoyances’ first juristic quadrant (cf. section 11.1), therefore they are called fundamental annoyances.
(1) Greed is the desire to stay in a favorable environment, to feel pleasure, or to think craving thoughts. In have environments or laughable environments, its nature is dyeing obsessions; its karma is producing bitter.
(2) Irritability is the thinks of anger and rage in response to adverse environments. In bitter or hostile environments, its nature is vexation and hate; its karma is the being depended for ferocious behaviors.
(3) Ignorance, is also known as non-light, is the foolish thoughts in response to adverse and adoptable etc. environments, is unreasonable thoughts in response to the bitter and laugh etc. acceptances. On affairs and theories, its nature is muddles and gloomy; its karma is the being depended for miscellaneously dyed laws.

（四）慢，恃己於它，高舉為性；生苦為業。慢略有七種：（1）慢，於劣計己勝，於等計己等，心高舉為性。（2）過慢，於等計己勝，於勝計己等，心高舉為性。（3）慢過慢，於勝計己勝，心高舉為性。（4）我慢，於五蘊隨計為我、我所，心高舉為性。（5）增上慢，於未得的增上殊勝所證之法，及雖得少分，於所未得，謂我已得，心高舉為性。（6）卑慢，對於他多分殊勝功德，計自己僅少分下劣，如是心高舉為性。（7）邪慢，自己實在沒有功德，妄計自己有功德，如是心高舉為性。
（五）疑，於諸諦理，猶豫為性；障善品為業。
（六）惡見，於諸諦理，顛倒推度；染慧為性；招苦為業。惡見有五類：轉移身見，邊執見，邪見，見取見，戒禁取見。
(4) Arrogance, depending oneself more than others, its nature is lifting high, its karma is to produce bitter. There are seven types of arrogances: (A) Arrogance, holding inferiority as one’s own victory, holding equality as one’s own equality to lift heart high as nature. (B) Excessive Arrogance, counting equality as one’s own victory, holding victory as one’s own equality to lift heart high as nature. (C) Arrogance Transcending Arrogance, holding victory as one’s own victory to lift heart high as nature. (D) I Arrogance, randomly holding something in five nodes as I and mine to lift heart high as nature. (E) Escalatory Arrogance, in the case of proving laws which is due to special victorious “escalatory factor (cf. section 14.1)”, including having proved minor laws indeed, saying those unattained laws as “I have proved” to lift heart high as nature. (F) Self-Contempt Arrogance, to other’s extraordinary fortunes and virtues counting as oneself is little inferior or little lessor, in this way he or she lifts heart high as nature. (G) Heretical Arrogance, to factually oneself not having those fortunes and virtues, illusively counting as oneself having those fortunes and virtues to lift heart high as nature.
(5) Suspicion, on theories in Four Victorious Cruxes, its nature is hesitation; its karma is hindering those benevolences.
(6) Ferocious Views are upside-down inferencing theories of Four Victorious Cruxes, its nature is to contaminate gnosis, its karma is to produce bitter. There are five types of ferocious views: Translocation Body View, Edge View, Heresy, View Fetch View, Precept Fetch View.

11.4.4.1.4.6-1 轉移身見 Translocation Body View
轉移身見即我見，即口語的我，即插圖11-14帝釋天，於五蘊執我及我所為性；一切見趣所依為業。
轉移身見可以從大小分成兩個，一個是日常口語中的我，另一個思想機製內部的隨念自我。這兩自我在佛教中稱大的自我為薩迦耶，小的為摩那婆（義為孺童，人），基督教伊斯蘭教和埃及文化中稱大的為塞斯，小的為亞伯，德國文化中稱為愛色和馬格尼，中華文化中為稱蚩尤和福，墨西哥文化中稱為提拉考安和靈龍。提拉考安義為“我們都是它的奴隸”。靈龍義為“一天的自我”。
Translocation Body View is the view of the self, which is the verbal self I, that is Seth Sky in Figure 11-14, whose nature is to hold the self and dependent objectives in the five nodes. Being depended by all view interests is its karma.
Translocation Body View can be divided into two, one is the "I" in daily speech, and the other is the “along thoughts ego” inside the mind mechanism. These two selves are called “Sakkaya” and “Manava” in Buddhism. In Christianity, Islam and Egyptian culture, the big self is called "Seth”, and the “along thoughts ego” is called "Abel". In German culture, they are called "I-sir” (Æsir) and "Magni". In Chinese culture, they are called "Chiyou" and "Fortune". In Mexican culture, they are called "Titlacauan" and "Quetzalcoatl". Titlacauan means "we are all its slaves". Quetzalcoatl means "ego in one day".

轉移身見還可以從見惑和思惑兩方麵劈裂，兩者均名我。我是主宰義。見惑是見解觀點，思惑是有情對事物的感覺，所以見惑我由思惑我而有感，思惑我從見惑我而有義。
常見的轉移身見矩陣展開方式有兩種，一種有二十句，另一種有六十五句。
Translocation Body View can also be split from the view muddle and mean muddle, both of which are called "I". "I" means lord, executive. The view muddle is the view or opinion, and the mean muddle is the feeling of sentient beings towards things and affairs. Therefore, the “view muddle I" has feelings due to the “mean muddle I", and the “mean muddle I" has significances due to the view muddle "I".
There are two common ways to unfold the translocation body view matrix, one with twenty sentences and another with sixty-five sentences.

由五蘊展開的20句我見：
1）計色蘊是我，我有色，色屬我，我在色中。
2）計受蘊是我，我有受，受屬我，我在受中。
3）計想蘊是我，我有想，想屬我，我在想中。
4）計行蘊是我，我有行，行屬我，我在行中。
5）計識蘊是我，我有識，識屬我，我在識中。
這五組中，第一句計為我，餘三句是相應我所，故二十句中五句是我見，十五句是我所見。
20 sentences of unfolding by five nodes:
1) Counting color node as I, I have colors, colors belong to me, I am inside colors.
2) Counting acceptance node as I, I have acceptances; acceptances belong to me; I am inside acceptances.
3) Counting think node as I, I have thinks, thinks belong to me, I am inside thinks.
4) Counting migration node as I, I have migrations, migrations belong to me, I am inside migrations.
5) Counting sense node as I, I have senses, senses belong to me, I am inside senses.
Of these five groups, the first is counted as subjective I, the remaining three are corresponding to the I, therefore, five of the twenty sentences are egos and fifteen are my objective views.

由五蘊展開的65句我見：
（一）以色蘊為我，其它四蘊為輔：我是色，我有受，受屬於我，我在受中；我有想，想屬於我，我在想中；我有行，行屬於我，我在行中；我有識，識屬於我，我在識中。
（二）以受蘊為我，其它四蘊為輔：我是受，我有色，色屬於我，我在色中；我有想，想屬於我，我在想中；我有行，行屬於我，我在行中；我有識，識屬於我，我在識中。
（三）以想蘊為我，其它四蘊為輔：我是想，我有色，色屬於我，我在色中；我有受，受屬於我，我在受中；我有行，行屬於我，我在行中；我有識，識屬於我，我在識中。
65 sentences of unfolding by five nodes:
(1) Using color node as I, by other four nodes as assistants:  I am colors, I have acceptances, acceptances belong to me, I am inside acceptances; I have thinks, thinks belongs to me, I am inside thinks; I have migrations, migrations belong to me, I am inside migrations; I have senses, senses belong to me, I am inside senses.   
(2) Using acceptance node as I, by other four nodes as assistants:  I am acceptances, I have colors, colors belong to me, I am inside colors; I have thinks, thinks belong to me, I am inside thinks; I have migrations, migrations belong to me, I am inside migrations; I have senses, senses belong to me; I am inside senses.
(3) Using think node as I, by other four nodes as assistants:  I am thinks; I have colors, colors belong to me, I am inside colors; I have acceptances, acceptances belong to me; I am inside acceptances; I have migrations, migration belongs to me, I am inside migrations; I have senses, senses belong to me, I am inside senses.   

4）以行蘊為我，其它四蘊為輔：我是行，我有色，色屬於我，我在色中；我有受，受屬於我，我在受中；我有想，想屬於我，我在想中；我有識，識屬於我，我在識中。
5）以識蘊為我，其它四蘊為輔：我是識，我有色，色屬於我，我在色中；我有受，受屬於我，我在受中；我有想，想屬於我，我在想中；我有行，行屬於我，我在行中。
在這五組十三句當中，每組中的第一句是我見，被四組我所跟隨。每組我所中的三個我所見各有名字：我的纓珞，我的僮仆，我的器具。
4) Using migration node as I, by other four nodes as assistants: I am migration; I have colors, colors belong to me, I am inside colors; I have acceptances, acceptances belong to me, I am inside acceptances; I have thinks, thinks belong to me, I am inside thinks; I have senses, senses belong to me, I am inside senses.
5) Using sense node as I, by other four nodes as assistants: I am senses; I have colors, colors belong to me, I am inside colors; I have acceptances, acceptances belong to me, I am inside acceptances; I have thinks, thinks belong to me, I am inside thinks; I have migrations, migrations belong to me, I am inside migrations.
In each of these five groups of thirteen sentences, the first sentence in each group is ego, followed by four groups of my objective views. The three my objective opinions in each group of my objective views are each named: my tassel, my servant, and my vessel.

11.4.4.1.4.6-2 邊執見 Edge Views (47 Heads) 
邊執見或邊見，即於彼隨執斷常有無等；障礙六處、四勝諦、和出塵為業。斷見是執身心斷滅之見，屬於無見。常見是執身心常住之見，屬於有見。有見是偏於有之邊見。無見是偏於無之邊見。
Edge Obsession Views are also known as Edge Views, i.e., in which one goes along random obsessions of Severance, Permanence, Have, Nil, etc.; its karma is to hinder twelve growth places, four victorious cruxes, and ousting mundaneness. Severance view is obsessive view of severance and extinction, belong to nihilism. The Permanence view is obsessive view that the body and mind are permanent, and it belongs to the edge-view of have. The Nil views are Edge Views leaning to none.

（一）常論（4頭）
（1）某異生入禪定（如圖11-1至8），得憶識過去二十劫以來之事，而計其中之眾，為常住不滅也。
（2）某異生憶識過去四十劫以來之事，計之為常住也。
（3）某異生憶識過去八十劫以來之事，計之為常也。
（4）某異生以捷疾智或天眼（天眼，即插圖11-1至8的親身禪定經曆），計現在之眾生及世間為常住也。
(1) Permanence Theses (4 Heads)
(A) A mutant (i.e., mundane people) enters meditation stillness (see Illustrations 11-1 to 8), gets to recall what has happened during the past 20 catastrophes, and counts those sentient beings as everlasting and indestructible.
(B) A mutant recall what has happened since the past 40 catastrophes and counts those as permanent.
(C) A mutant recall what has happened since the past 80 catastrophes and counts those as permanent.
(D) A mutant with its swift intelligence or celestial eye (Celestial Eye, is bodily experiences to illustration 11-1 to 8), counts that present all sentient beings and mundane society are permanent.

（二）亦常亦無常（4頭）
（1）有情自大神天（如圖11-8）歿而來生於人間，得宿命智（參見10.7節《宿命智》），觀前之來處，言彼大神天自然而有，一向是常，我等為彼所化，故為無常。
（2）彼天眾為戲笑放逸，失定而歿，落於此土者，後得宿命智，知前之來處，計曰，彼眾之不戲笑放逸者，在彼為常住，我等戲笑，故致此無常。
（3）彼天眾生欲染之心者，為之失定而沒，在於無間，後得宿命智，計言，彼天眾之無相無染者為常住，我等生欲染之心，乃致此生死無常。
（4）某人以捷疾智，分別思量，計我及世間為常無常也（即神去而身不去）。
(2) Both permanence and impermanence (4 Heads) 
(A) A sentient being died in Big God Sky (Fig. 11.4.4-8), came and reborn in this world, gained Fate Intelligence (Cf. Section 10.7, Fate Intelligence), and, viewing the former places he or she came from, says that they, the Great God Skies naturally have, and have always been permanent, but we are converted by them, therefore are impermanent.
(B) Those skies, who had lost their stillness, died, and fell into this land for the sake of indulgence in games and laughs, then attained fate intelligence and knew where they had come from before, calculatingly said that the other beings, who did not laugh and indulge, are permanent there, that we, who play games and laughs, hence here the impermanent.
(C) Those sky crowd, who are born with heart with dyeing desires, for which they have lost their stillness and disappeared in non-intermittent karma, later gained fate intelligence, calculatingly said, "Those skies who are without phenomena and dyeing, are permanently dwell, my kinds, born dyeing desirous hearts, are the cause of the impermanent birth and death.
(D) A person with quick-wittedness, after discriminately meaning and calculation, counted that I and the mundane world as permanent and impermanent (i.e., God or soul is permanent, but the flesh body is not permanent).

（三）有想論（16頭）
（1）計我終於此而後有色身，有想念。（2）計無色身，唯有想念。（3）計亦有色有想，亦無色有想。（4）計非有色有想，非無色有想。此是以想蘊對色之四句。
（5）計我死於此，而後有邊際，有想念。（6）計無邊際，有想念。（7）計亦有邊有想，亦無邊有想。（8）計非有邊有想，非無邊有想。此是以想蘊對邊無邊之四句。
（9）計我終於此，而後有苦有想。（10）計有樂有想。（11）計亦有苦有想，亦有樂有想。（12）計非有苦有想，非有樂有想。此是為以想蘊對苦樂之四句。
（13）計我死於此，而後有一想。（14）計有若幹想。（15）計有小想。（16）計有無量想。此為以想蘊對多少之四句。
(3) Have Thinks Theses (16 Heads)
(A) I have a color body after this and have thinks. (B) no color body but having thinks. (C) either having color or having thinks.  (D) neither “having color and having thinks” nor “not having color and having thinks”. These are the four sentences of Think Node to Color Node.
(E) Counting that I die here, and then there is an edge border, and there are thinks. (F) counting that there is not edge border, and there are thinks. (G) counting that either “having edge and having thinks” or “not having edge and having thinks”. (H) Counting that “neither having edge and having thinks” nor “not having edge and having thinks”. These are the four sentences of Think Node to “Edge and Edgeless”.
(I) Counting that I end here, and then there are bitter and thinks. (J) Counting having laugh and having thinks.
(K) Counting that either “having bitter and having thinks” or “having laugh and having thinks”. (L) counting that neither having bitter and having thinks” nor “having laugh and having thinks”. These are the four sentences of Think Node vs. Bitter and Laugh.
(M) Count on my dying here, and then have one think. (N) Counting that there are several thinks. (O) Counting that there is a small think. (P) Counting that there is an infinite number of thinks. These are the four sentences of Think Node vs. Amount.

（四）無想論（8頭）
無想對於色身四句：（1）我終於此後，有色而無想。（2）亦無色亦無想。（3）亦有色無想，亦無色無想。（4）非有色無想，非無色無想。
無想對於邊無邊四句：（5）我終於此後，有邊際而無想。（6）無邊無想。（7）亦有邊無想，亦無邊無想。（8）非有邊無想，非無邊無想。
彼既為無想論，故無對苦樂之四句，亦無對多少之四句，此八種皆為有想上之見解故也。
(4) Thoughtless Theses (8 Heads)
Thoughtlessness to Color Body: (A) after I die here, I will have color and no think; (B) either non-color or non-think; (C) either “having color and no think” or “no color and no think”; (D) neither “not having color and no think” nor “non-color and non-think”.
Thoughtlessness to Edge and Edgeless: (E) I end hereafter, edgeless borderless and no think. (F) edgeless and non-think. G) Either “having edge and non-think” or “edgeless and non-think”.  (H) Neither “having edge and non-think” nor “edgeless and non-think”.
Since these are thoughtless theses, there are not the four sentences of non-think vs. bitter & laugh, nor are there the four sentences of non-think vs. amount, which eight kinds all are thought-inspired opinions.

（五）非有想非無想（8頭）
非有想非無想（參見插圖11.4.4-1）對於色四句，對於邊四句，皆類比無想論可得，亦無苦樂之四句，亦無多少之四句，以亦非想非無想故也。
(5) Neither Having Think nor Thoughtless (8 Heads)
The four sentences of “neither having think nor non-think” (Fig 11.4.4-1) to color, and the four sentences to edge, all are analogous to the Non-Think Theses available, and there are no four sentences of bitter and laugh, also not the four sentences to amount, also because of “neither having think nor non-think”.

（六）斷滅論（7頭）
（1）我今此身為四大（即四大種，參見11.2節）所成，父母所生，衣食之所養，是為無常，終歸於斷滅。
（2）我今此身，不得滅盡，生於欲界天（參見插圖11-9至15），乃終斷滅。
（3）欲界天之身，未得滅盡，至於色界天（參見插圖11-5至8），諸根具足，彼之報盡，竟歸於斷滅。
（4）在色界地中，未得滅盡，生於無色界之空無邊處（參見插圖11-4），而可斷滅。
（5）在空無邊處中，未得滅盡，在生於識無邊處（參見插圖11-3），而可斷滅。
（6）在識無邊處中，未得滅盡，生於無所有處（參見插圖11-2），而後可滅盡。
（7）無所有處中，尚不可滅盡，生於非想非非想處（參見插圖11-1），彼之非想報盡，斷滅無餘。
(6) Severance Extinction Theses (7 Heads)
(A) This body of mine, which was formed by the Four Big Seeds (i.e., four basic elements, cf. section 11.2), born of parents, and raised by food and clothing, is impermanent and will eventually perish.
(B) This body of mine is not to be extinguished finally, is to be reborn in the Desire Boundary Skies (Figs. 11-9 to 15), which is to be finally extinguished.
(C) Desire boundary skies’ body will not be extinct finally; I will be reborn with all roots (eyes, ears etc.) in color boundary’s skies (Figs. 11-5 to 8), and when that recompenses are consumed, I will be extinct at last there.
(D) In the lands of color boundary, I will not be extinct finally; I will be reborn in “Edgeless Empty Place” (Fig. 11-4) in non-color boundary and will be extinct at last there. 
(E) In Edgeless Empty Place, I will not extinct finally; I will be reborn in Edgeless Senses Place (Fig. 11-3) and will be extinct there. 
(F) In Edgeless Senses Place.  I will not be extinct finally; I will be reborn in No Objectively Have Place (Fig. 11-2) and will be extinct there. 
(G) In Not Objectively Have Place, I will not be extinct finally; I will be reborn in “Neither Think nor Non-Think Place” (Fig. 11-1), after that recompenses are consumed, I will fall apart and be extinct there at last. 

11.4.4.1.4.6-3 邪見 Heresies (15 Heads)
前文的邊見可被歸納為四種：（一）執有，（二）執無，（三）亦有亦無，（四）非有非無。邪見，謂謗因果作用實事，及非前四見諸餘邪執；總有四種： （一）無因而有；（二）有邊無邊想；（三）不死矯亂； （四）現法涅槃。
（一）無因而有（2頭）
（1）有人先自無想天（注，是四禪天的第四天，又名長壽天，參見13.2.4節）中，生於人間，後修禪定，見前生之無想無心，世間無因而計為有也。
（2）有人以捷疾智分別之，世間無因而執為有也。
The preceding Edge Views can be categorized into four types: firstly, obsessions to have, secondly, obsessions to nil, thirdly, either have or nil, and fourthly, neither have nor nil. The Heretical Views are those that slander the reality of cause and effect, as well as those that are not the front four views; there are four types of them: (A) Non-reason for Have; (B) Edge and Edgeless Thinks; (C) Non-death Making Chaos; and (D) Present Life Is Salvation.
(1) Non-reason for Have (2 Heads)
(A) Someone who was first born in Thoughtless Sky (annotation, it is the fourth sky of the four-meditation sky, aka Longevity Sky, cf. section 13.2.4), fallen and reborn among human society, and then practiced meditation, saw that no heart and no thinks of the previous life, conclude that mundane has no reason, only counting as have.
(B) Some people discriminate them with quick-wittedness, and conclude that the world has no reason, but obsessions as haves.

（二）有邊無邊想論（4頭）
（1）有人入定，觀世間有邊際，而起邊見。
（2）有人入定，觀世間無邊際，而起無邊見。
（3）有人入定，觀世間之上下有邊，四方無邊，或四方有邊，上下無邊，起亦有邊亦無邊之見。
（4）有人以捷疾智，觀察世間，起非有邊非無邊之見。
(2) Edge and Edgeless Thinks (4 Heads)
(A) Somebody enters stillness (i.e., meditation state), sees that the world has edge border, then raises edge view. 
(B) Somebody enters stillness, sees that the world is edgeless, then raises edge-less view.
(C) Somebody enters stillness, sees that the world has edges in nadir and zenith, but in eastward westward southward and northward, it hasn’t edges; or in four directions the world has edges, but in nadir and zenith, it hasn’t edges, therefore he or she arouses both edge and edgeless view.
(D) There are those who, with quick-wittedness, observe the world and have the view that the world is neither having edge nor edgeless.

（三）不死矯亂論（4頭）
某異生所事之天，名不死。事不死天者，遇他人問不死天之事。一種人以怖己之無知故，一種人以心有諂曲故，一種人以心懷恐怖故，一種人以愚鈍故，為種種矯亂之答也。
(3) Non-Death Making Chao (4 Heads)
Some mutants serve the sky whose name is non-Death. When those non-Death sky servers encounter people who ask affairs of the non-Death sky, the first type of people terrorize ignorance, the second type of people with a flattering heart, the third type of people who has a horrible heart, and the fourth type of people who is stupid; these are all kinds of pretentious answers.

（四）現法涅槃論（5頭）
（1）有人言我今此身涅槃，何則？我於現在之五欲自恣受快樂，此身即是涅槃，過之更無涅槃。此是指欲界（如圖11-23）為涅槃也。
（2）有人指色界之大神天（如圖11-8）為涅槃。
（3）有人指色界之光音天（如圖11-7）為涅槃。
（4）有人指色界之三禪天（如圖11-6）為涅槃。
（5）有人指色界之四禪天（如圖11-5）為涅槃。
(4) Present Life Is Salvation (5 Heads)
(A) Some people say that I am now in Nirvana (i.e., absolutely salvation) in this body. I am happy in the present five desires, this body is Nirvana, and there is no more Nirvana after this. This is saying that Desire Boundary (Figs. 11-23) is Nirvana.
(B) Some refer to the Great God Sky (Fig. 11-8) of Color Boundary as nirvana.
(C) Some refer to the Light Sound Sky (Fig. 11-7) of Color Boundary as nirvana.
(D) Some refer to the Third Meditation Sky (Fig. 11-6) of Color Boundary as nirvana.
(E) Some refer to the Fourth Meditation Sky (Fig. 11-5) of Color Boundary as nirvana.

11.4.4.1.4.6-4 見取見 View Fetch (108 Heads) 
見取是“見取見”的簡稱，謂於諸見及所依蘊執為最勝，能得清淨涅槃，一切鬥諍所依為業。見取見有108種見，計算的方法如下:
（1）六根（眼、耳、鼻、舌、身、意）各有三受（苦、樂、不苦不樂），成18。
（2）對六塵（色、聲、香、味、觸、法）各有三境（逆、順、中性），又成18；合前即36。
（3）經曆過去、現在、和未來三世，合為108。
View Fetch is short for “views abstracted from views”, which means that views and their rooting nodes are obsessed as the most superior, leading to immaculate Nirvana. Its karma is the basis for all conflicts. There are 108 types of View Fetches, and they are calculated as follows.
(A) For each of the six roots (eye-root, ear-root, nose-root, tongue-root, body-root, and intent-root) there are three kinds of acceptances (bitter, neutral, and laugh), which make up 18.
(B) For each of the six dusts (colors, sounds, smells, tastes, touches, and laws), there are three environments (favorable environment, neutral environment, and adverse environment), which make up another 18; together, they are 36.
(C) Experiencing the past, the present, and the future, which together amount to 108.

11.4.4.1.4.6-5 戒取 Precept Fetch 
戒取是“戒禁取見”的縮寫；謂於隨順諸戒禁及所依蘊，執為最勝能得清淨；無利勤苦所依為業。
Precept Fetch is short for “views abstracted from precepts and forbiddances”, which means to obediently follow the precepts and forbiddances and their dependencies, and to hold them to be the best, according to them one can gain salvation. Its karma is the basis for non-profitable bitter of diligent labours.
遵守戒律不對嗎？遵守戒律是順解脫，當然是正確的，但是戒取是說那些不懂戒法而持戒的作法，和那些不懂戒禁的原因而胡亂地遵守那些他們自己認為的由戒禁派生出來的理論，如和尚不吃肉，印度有寺廟喂養大街上的蒼蠅和老鼠，伊斯蘭和基督教徒實行割禮等。
Isn't it right to keep the precepts? It is certainly true that obeying the precepts is sequential liberation, but Precept Fetches refer to those who take precepts without understanding the precepts, and those who do not understand the reasons for the forbiddances, indiscriminately obey what they consider to be theories derived from the precepts and forbiddances, such as that monks do not eat meat, that there are temples in India that feed flies and mice in the streets,  that Islamists and Christians practice circumcision, etc.

11.4.4.1.5 隨煩惱 Following Annoyances
這二十位煩惱具有等流果性，所以被稱為隨煩惱，又被分成了三類。：（一）忿、（二）恨、（三）覆、（四）惱、（五）嫉、（六）慳、（七）誑、（八）諂、（九）害、（十）憍，這十位法各別而起，故被稱作小隨煩惱。：（十一）無慚、（十二）無愧，兩位法普遍存在於不善心，故被稱作中隨煩惱。（十三）昏沈、（十四）掉舉、（十五）不信、（十六）懈怠、（十七）放逸、（十八）失念、（十九）散亂、（二十）不正知。這八位法普遍存在於汙染心，故名大隨煩惱。
These twenty annoyances have “equal-stream fruit” nature, therefore are called Following Annoyances; and are further subdivided into three categories. (1) resentment, (2) hate, (3) concealment, (4) rage, (5) jealousy, (6) stinginess, (7) deceit, (8) flattery, (9) harm, (10) contemptuousness, the ten laws, each arises separately, therefore are called Small Following Annoyances. The (11) shamelessness and (12) sinlessness are prevalent in all nonbenevolent hearts, so they are called Medium Following Annoyances. (13) drowsiness, (14) depression, (15) unbelief, (16) slackness, (17) indulgence, (18) lost spell, (19) agitation, (20) incorrect know, the eight laws are prevalent in all contaminated hearts, therefore are called Large Following Annoyances.

11.4.4.1.5-1 小隨煩惱 Small Following Annoyances 
（一）忿，依對現前不饒益境，憤發為性；嗔恚一分為體，執仗為業。仗是器杖，論唯說執仗為業，是從粗猛多分說，實亦色括惡語表業。
（二）恨，由忿為先，懷惡不舍，結怨為性；嗔恚一分為體，熱惱為業。
（三）覆，於自作罪，恐失利譽，隱藏為性，以貪癡一分為體，悔惱為業。
(1) Resentment, to the present unfavorable environments, indignity is its nature; by irritation’s first juristic quadrant (cf. section 11.1) as body, holding Crosier (i.e., stuff, club) is its karma. Crosier is a juristic stick, a walking stick, a campfire poker, but also can be used as a weapon like a club. Harmony Sutra says that “holding crosier” is saying from the rough and fierce occupying more percentage, in fact, also the vibrant colors (i.e., matter) include the ferocious filthy languages.
(2) Hate, due to earlier resentment, bosom with ferocities not giving up, tying up complaints is its nature; by irritation’s first juristic quadrant as body, heating up irritability is its karma.
(3) Concealment, in self-inflicted sins, fearing of losing profits and fames, hiding is its nature; by greed’s and ignorance’s first juristic quadrant as body, regret and rage are its karma.

（四）惱，忿很為先，追觸暴熱，狠戾為性；以嗔一分為體，蛆螯為業。
（五）嫉，徇自名利，不耐他榮，妒忌為性；以嗔一分為體，憂戚為業。
（六）慳，耽著財法，不能惠舍，秘吝為性；以貪一分為體，鄙蓄為業。
(4) Rage, due to earlier resentment, chasing triggering fervidity, brutal violence is its nature; by irritability’s first juristic quadrant as body, maggots and nippers are its karma.
(5) Jealousy, complying with own fames and profits, not countenancing other glories, grudge is its nature; by irritability’s first juristic quadrant as body, gloomily vexation is its karma.
(6) Stinginess, indulging in wealth and laws, not able to beneficially donate, secretly hiding and miserly saving are its nature; by greed’s first juristic quadrant as body, its karma is vilely amassment.

（七）誑，為獲利譽，矯現有德，詭詐為性；以貪癡一分為體，邪命為業。
（八）諂，為罔他故，矯說異儀，險曲為性；貪癡一分為體，障礙教誨為業。
（九）害，於諸有情，心無悲湣，損惱為性；嗔恚一分為體，通惱為業。
（十）憍，於自盛事，深生染著，醉傲為性：以慢一分為體，染依為業。
(7) Deceit, for gain on benefit or fame, cheatingly exhibiting virtues, fraud is its nature; by greed’s and ignorance’s first juristic quadrant as body, its karma is heretical life. 
(8) Flattery, for hoodwinking other, deceitfully saying strange majesties is its nature; by greed’s and ignorance’s first juristic quadrant as body, its karma is hindering being taught and instructed.
(9) Harm, non-sympathy on sentient beings, damaging and enraging other are its nature; by irritability’s first juristic quadrant as body, affiliating rage is its karma. 
(10) Contemptuousness, deeply intoxicated in one’s own abundant affairs, intoxicated arrogance is its nature; by arrogance’s first juristic quadrant as body, being depended by miscellaneously dyed laws is its karma.

11.4.4.1.5-2 中隨煩惱 Medium Following Annoyances 
（十一）無慚，不顧自法，輕拒賢善為性；以癡一分為體，生長惡行為業。
（十二）無愧，不顧世間，崇重暴惡為性；以癡一分為體，生長惡行為業。
(11) Shameless, disregarding the laws of self, easily rejecting sages and benevolences is its nature; by ignorance’s first juristic quadrant as body, growing ferocious behaviors is its karma.
(12) Sinless, in defiance of the mundane world, reverence for violence and ferocities is its nature; by ignorance’s first juristic quadrant as body, growing ferocious behaviors is its karma.

11.4.4.1.5-3 大隨煩惱 Large Following Annoyances
（十三）昏沉，令心於境無堪任為性；以癡、疑一分為體，障毗缽舍那（義為慧觀）為業。奢摩他-毗缽舍那是梵語，是佛學中的常用語。
（十四）掉舉，即抑鬱，令心於境不寂靜為性；以癡、疑一分為體，障行舍及奢摩他（義為等持）為業。不寂靜是煩惱的共相。掉舉的自性囂動，令俱生的心、心所法不能被舉起發揮正常的功能。
（十五）不信，於實德能，不忍樂欲，心穢為性；以癡、疑一分為體，惰依為業。
(13) Drowsiness, having heart unqualified to perform its duty on environments is its nature; by ignorance’s and suspicion’s first juristic quadrant as body, hindering Vipassana (i.e., gnostic view) is its karma. Samatha-Vipassana is a Sanskrit word, often used in Buddhism.
(14) Depression, having heart disquietude on environments is its nature; by ignorance’s and suspicion’s first juristic quadrant as body, hindering “acting renunciation” and Samatha (i.e., equality hold) is its karma. Disquietude is a common phenomenon of annoyances. The self-referential clamor of depression prevents aggregative hearts and laws belonging to hearts from being aroused to perform their normal functions.
(15) Unbelief, not countenancing and laughingly desiring to factual virtues and abilities, heart’s filths are its nature; by ignorance’s and suspicion’s first juristic quadrant as body, its karma is the being depended by laziness.

（十六）懈怠，於善惡品修斷事中，懶惰為性；以癡、疑一分為體，增染為業。
（十七）放逸，不染淨品，不能防修，縱蕩為性；以癡一分為體，憎惡損善所依為業。
（十八）失念，於諸所緣，不能明記為性；以癡一分為體，散亂所依為業。
（十九）散亂，於諸所緣，令心流蕩為性；以癡、疑一分為體，惡慧所依為業。
（二十）不正知，於所觀境，謬解為性；以癡和慧一分為體，毀犯為業。
(16) Slackness, on affairs of severing ferocious laws and cultivating benevolent laws, laziness is its nature; by ignorance’s and suspicion’s first juristic quadrant as body, its karma is to escalate contaminations.
(17) Indulgence, not dyeing immaculate laws, not defending cultivations, going with randomly intentions at large is its nature; by ignorance’s first juristic quadrant as its body, its karma is being depended by hate and damaging benevolence.
(18) Loss spell, on those objective environments, not clearly remembering is its nature; by ignorance’s first juristic quadrant as body, being depended by agitation is its karma.
(19) Agitation, on objective environments, having heart dispersed is its nature; by ignorance’s and suspicion’s first juristic quadrant as body, being depended by ferocious gnosis is its karma.
(20) Incorrect Know, on being observed environments, wrong interpretation is its nature; by ignorance’s and gnosis’ first juristic quadrant as body, regretting transgressions is its karma.

11.4.4.1.6 不定法 Uncertain Laws 
悔、眠、尋、伺於善染等皆不定故，非如觸、做意、受等定遍心故，非如欲、勝解、念等定遍地故，故立不定名。
（一）悔，又名惡作，厭惡過去的所作，追悔為性，障等持為業。
（二）睡眠，令身不自在，心暗昧，略緣境界為性；障觀為業。
（三）尋，即尋求，令心總務急遽，於意言境，粗轉為性。
（四）伺，即伺察，令心總務急遽，於意言境，細轉為性。
Regret, sleep, seeking, and awaiting, the four laws uncertainly appear in benevolent laws, dyed laws, etc., not as if touch, attention, acceptance, etc. certainly pervade in all hearts, not like desire, resolution, spell, etc. certainly pervade all heartlands; therefore, they are named as Uncertain Laws.
(1) Regret, also known as Detesting Deed, abominating what had done past, chasing repentance is its nature; hindering Samatha (i.e., equality hold) is its karma.
(2) Sleep, having heart insufficient and gloomy, skipping on aggregate objective environments is tis nature; hindering Vipassana (i.e., gnostic view) is its karma.  
(3) Seeking, having heart hasty, intentionally saying of environments by intention, having heart turning rough is its nature; by first juristic quadrant of mean and gnosis as body, having heart not quietly dwell is its karma. 
(4) Awaiting, having heart hasty, intentionally saying of environments by intention, having heart turning slim is its nature; by first juristic quadrant of mean and gnosis first as body, having heart not quietly dwell is its karma.

11.4.4.2 不相應行法 Noncorresponding Migration Laws 
不相應行法從三義得名：（一）此位諸法無緣慮作用，故不與心法、心所有法相應；（二）此位諸法無質礙作用，故不與色法相應，也不與無為法相應；（三）此位諸法是生滅變異之法，所以也是行法。心不相應行法共有二十四位法：（一）有得，（二）命根，（三）眾同分，（四）異生性，（五）無想定，（六）滅盡定，（七）無想異熟，（八 ）名身，（九）句身，（十）文身，（十一）生，（十二）老，（十三）住，（十四）無常，（十五）流轉，（十六）定異，（十七）相應，（十八）勢速，（十九）次第，（二十）時，（二十一）方，（二十二）數，（二十三）和合性，（二十四）不和合性。
Noncorresponding Migration Law is named from three meanings: first, laws in this position have no aggregative heart function, do not correspond to Hearts and Heartland Laws; second, the laws have not substantial obstructive effects, do not correspond to Color Laws, also not corresponding to None-as Laws (cf. section 11.6.4); thirdly, the laws have birth, death, and mutation properties, therefore they are Migration Laws also. There are twenty-four Noncorresponding Migration Laws in total: (1) Have Gain, (2) Life Root, (3) Category Differentia, (4) Mutant Nature, (5) Thoughtless Stillness; (6) Extinctive Stillness, (7) Thoughtlessness Retribution, (8) Name Body, (9) Sentence Body, (10) Literary y Body, (11) Birth, (12) Oldness, (13) Dwell, (14) Impermanence, (15) Cycle; (16) Definite Difference, (17) Correspondence, (18) Potency and Velocity, (19) Sequence, (20) Time; (21) Direction, (22) Number, (23) Combinability, (24) Non-Combinability. 

（一）有得，基於有情身心的諸法分位，佛教了設立三種獲得成就：種子成就，自在成就，現行成就。（1）種子成就。種子是根義，因義，增上義。有情身中，某些法雖然不現行，但有潛在勢力的功能，為種子成就，如三無漏根：未知當知根、已知根、俱知根。未知當知根就是趣向，願意學習四勝諦。當一個人懂得了四勝諦，他或她就具有了已知根；若證得了四勝諦，就具有了俱知根（如圖11-2）。
又如插圖11-15中，從左向右的第二圖是菩提種，是無上正等正覺（梵語啊褥多羅三藐三菩提）的種子，就是立下此四宏誓言：眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成。此菩提種又名菩提心戒，願渡。（2）自在成就，就是成為獨立自主的個體，所需能夠自給自足。（3）現行成就，就是種子升起、現行，成為身口意的行為。
(1) Have Gain, based on the juristic differential position in sentient body and heart, three gains are established: (A) seed achievement, (B) self-sufficiency achievement, and (C) presently performance achievement. (A) Seed achievement. Seed is the meaning of root, cause, and escalation. In the sentient body, some laws that are not active but have the function of potential forces are seed achievement, such as the three non-defilement roots: root of unknowing which should be known, root of having known, and root of all knowing all seeing. The “root of unknowing which should be known” means that somebody interests to, wills to learn Four Cruxes (aka. Four Noble Truths), he or she has the root (or seed). When a man understands the four cruxes, he has the root of having known. After she proves the four cruxes, she has the root of all knowing all seeing (i.e., fig.11-2).
In Illustration 11-15, the second picture from left to right is Enlightenment Seed, which is the seed of “Non-Upper Correct-Equality Correct-Perception” (Sanskrit as Anuttara Samyak Sambodhi). The seed is the making of these four great vows: Sentient beings are edgeless, I vow: I ferry them all! Annoyances are endless, I vow I sever them all! Juristic doors are limitless, I vow I study them all! Buddha’s path is non-upper, I vow I endeavor to succeed! The Bodhicitta (i.e., enlightenment heart) seed is also known as Bodhicitta precept, and Will Ark. (B) Self-sufficiency achievement means becoming an independent autonomous individual who is self-sufficient in his or her needs. (C) Performance achievement is that seeds are arising presently as bodily orally and intentionally behaviors.

（二）命根，就是有情的壽命；依先業所行，無意識的異熟果恒相續，維持有情身心性命。
（三）眾同分，依有情身心分位的相似而建立。例如，基於眾生對根本十戒的違順，約心、煩惱、和境而辨別，遂有六趣：地獄趣、畜生趣、惡鬼趣、修羅趣、人趣、和天趣（插圖11-1至22；參見第13章）。
（四）異生性是凡夫性的異名，依其種子煩惱和所知而建立。又煩惱和所知妨礙異生出離其本性，所以亦被稱作煩惱障和所知障。
(2) Life Root is the sentient life; depending on behaviors of preceding karma, unconsciousness’ mutant fruits succeeding-ly sustain the physical and mental life.
(3) Category Differentia is established according to category differentiae of sentient body and heart’s differentiation. For example, based on sentient beings' abidance and transgression by the Ten Fundamental Precepts, and according to their hearts, annoyances, and environments, they are categorized as the six interests: hell-interest, livestock interest, hungry-ghost interest, asura-interest, human-interest, and sky-interest (Illustration 11-1 to 22; Cf. Chapter 13).
(4) Mutant Nature, mutant is a synonym for mundane people, is established by its seeds of annoyances and knows. And annoyances and knows hinder mundane beings departing from their own natures, so the two are also called annoyance hindrance and know hindrance.

煩惱障即是思煩惱，亦作思惑，如貪、嗔、癡、慢、疑、身見、邊見、邪見、見取、戒取等。所知障即是見煩惱，亦作見惑，如身見、邊見、邪見、見取、戒取、貪、嗔、癡、慢、疑等。煩惱障和所知障相互依存，成對兒存在。煩惱由所知而被認知，所知由煩惱而有感，所以此二者具有相同的頭數和名。煩惱障即是愚癡，能障清淨，障涅槃。所知障似智非智，能障智，障覺悟，所以也被稱作智障。
Annoyance hindrances are “mean annoyances”, also known as mean muddles, such as greed, irritability, ignorance, arrogance, suspicion, Seth view, edge view, heresy, view fetch, precept fetch, and so on. Know hindrances are “view annoyances”, also known as view muddles, such as Seth view, edge view, heresy, view fetch, precept fetch, greed, irritation, ignorance, arrogance, suspicion, etc. Annoyance hindrance and know hindrance are interdependent and pairs. Annoyance is recognized by know and know is felt by annoyance, so the two have the same head number and name. Annoyance hindrances are foolishness, ignorance, which can quietness, hinder nirvana. The know hindrance is like intelligence but not intelligence, and can obstruct intelligence and enlightenment, so it is also called the intelligence hindrance.

（五）無想定，亦名無心定、長壽天，是佛教中的人生八難之一。謂有異生入於禪定，背想作意，持續強行鎮壓前意識（亦作夏娃識），日複一日，月複有年。夏娃變得越來越細，終於被折斷了；此位禪定修習者就變成了植物人，住於長壽天中等待此無想定異熟果報被消耗盡了，再墮落於人間。定是身心與環境相應而動的一心狀態；他都沒有心，怎麽還被稱作定呢？因為想滅為首，身心安和，故被稱為無想定。
(5) Thoughtless Stillness, also known as Heartless Stillness and Longevity Sky, is one of the eight difficulties of life in Buddhism. The saying is that that a mutant who enters meditation and, with the intention to terminate thinks, continues to forcefully suppress preconsciousness (i.e., Eve-sense), day after day, month after year. Preconsciousness becomes thinner and thinner and is eventually snapped off. This meditator becomes a plant man or woman and dwells in the Longevity Sky waiting for the fruit of this Non-think Stillness to be consumed and then falls back to mundane world. Stillness is one heart state in which the subjective and objective change mutually, the person is even not a heart, how is that called a stillness? Because to terminate thinks is the first thing to go, and the body and mind are at peace, so it is called Thoughtless Stillness.

（六）滅盡定，亦作滅彼定，是所有的客觀對象都被消滅了的狀態，即是插圖11-2的無所有天。涅槃是無為法，他或她這樣努力地消除客觀對象，是有為法，怎麽也到了涅盤了呢？她或他在努力作為的過程中，肯定會經曆許多挫折和失敗，也會有許多灰心喪氣的時候，那些灰心喪氣與無意識的舍受相應，因此也會增加涅槃出現的概率。
(6) Extinctive Stillness, also known as Terminating-Objective Stillness, is the state in which all objectives are terminated, is nirvana (i.e., Fig. 11-2 Non-Objective Sky). Nirvana is an None-as Law (aka Un-striving Law), so how can he or she also reach Nirvana when he or she makes such an effort to eliminate the objective objects, which is a Have-as Law (aka Striving Law)? In her or his efforts to act, she or he will surely experience many setbacks and failures, and there will be many moments of discouragement and losing heart, those frustrations or losing hearts correspond to unconsciousness’ renunciative acceptance, therefore also increase the presenting probability of nirvana.

（七）無想報，即無想異熟，禪定中，修習者可能有短暫的無想階段出現。古德解釋，人常有消極或自殺的想法，因此種下了無想的種子。當種子被熏習成熟，就發起現行了。無想異熟是正常的現象，無害。
（八）名身，詮諸法的自性，如眼、耳、鼻、舌、身等。
（九）句身，詮諸法的差別，如說，“無意識是前意識、意識、和身識等的總根；前意識輪換支持眼識或耳識等，如是形成了一個不斷地自我更新思想意識工作平台。”
(7) Thoughtlessness Retribution, i.e., Thoughtlessness Mutant Mature, is a brief phase of no-thought that may occur to meditator. Ancient Virtues explain that people often have negative or suicidal thoughts, thus planting the seed of thoughtlessness. When the seed is ripened by fumigation, it initiates the presentation. The ripening of thoughtlessness is a normal phenomenon and is harmless.
(8) Name Body, explains self-nature of laws, such as the eyes, ears, nose, tongue, and body, etc.
(9) Sentence Body explains the differences of laws, such as the saying, "The unconscious is the total root of the pre-consciousness, intent-sense, and body-sense, etc.; and pre-consciousness shiftily support the eye-sense or the ear-sense, etc., so becomes a continually updating work-platform of mind.”

（十）文身，是字，為名句的所依。
（十一）生，在眾同分的所有諸行中，從無到有是生。
（十二）老，在諸行相續的過程中，變壞為老。
（十三）住，在諸行相續的過程中，隨轉為住。
(10) Literal Body, is words, is the basis for names and sentences.
(11) Birth is from none to have among migrations of “Category Differentiae”.
(12) Oldness is deterioration during the successions of migrations, changing into damage is old.
(13)  Dwell is going along the course of the successions of migrations.

（十四）無常，在諸行相續的過程中，謝滅為性。無常是佛教的三法印（即佛教的憲章）之一。三法印是：諸行無常，諸法無我，涅槃寂靜。
（十五）流轉，又作輪回，義為六趣有情遷流於三千大千世界的三界九地（如圖11）之中，不得休息和出離。流轉是佛教的七真如（七個公理）之一，具體解釋參見苦諦的13.4節。
(14)  Impermanence means fade and extinction during the successions of migrations. Impermanence is one of the Three Juristic Seals, the charter of Buddhism. The Three Juristic Seals are: migrations are impermanent, laws have no I (“I” means “Seth View”, lord), nirvana is quietness.
(15) Cycle, Sanskrit Samsara, means that six Interests of sentient beings are driftingly circulating in the three boundaries nine lands (see fig. 11) of the Three-Grand Great-Grand Worlds, without rest or escape. Cycle is one of the seven true suchness (seven axioms) of Buddhism. For a detailed explanation, see Section 13.4 of Bitter Crux.

（十六）定異，就是差別，又作定數，基於因果的種種差別相而設立，如可愛果，妙行為因；不可愛果，惡行為因；在這些種種因果，展轉差別相上，假立定異。例如下品十惡（參見13.1.3節）是餓鬼趣人的原因；此因果關係是固定的。再例如，進入了二禪（參見12.2.2節）的人，命終後，一定會在光音天重生；此因果關係是固定的。最後一個例子，上帝給自己的女兒夏娃（玉女）選丈夫，亞當（或金童），一定要有四禪的經曆，因為有四禪經曆的人能勝任去地獄取回 “人骨（即佛骨舍利，上帝自己的骨頭）”並交給夏娃，使夏娃蘇醒，成為世界第一，眾生之母。
（十八）勢速，基於因果法迅急流轉而建立。
（十九）次第，基於因果法一一流轉而建立。
(16) Definite Differentiation is the difference, mutation, also known as Fixed Number, which is established on the differences of cause and effect. For example, the wonderful behavior is the cause of the lovable fruit, and the ferocious behavior is the cause of the unlovable fruit; the fixed differentiation is established on the differences of cause and effect. For example, the ten lower evils (see Section 13.1.3) are the cause of the hungry ghost interest people; this causal relationship is fixed. For another example, a person who has entered the second meditation (see Section 12.2.2) will be reborn in the Light Sound Sky after death; this causal relationship is fixed. The last example is that when God chooses the husband for his daughter Eve (Jade Girl), Adam (Gold Boy) must have experienced the fourth meditation (see section 12.2.4), because people who have experienced the fourth meditation are qualified to go to hell to retrieve the "human bones” (i.e. “Buddha's-bone abnegated-benefit”, God's own bones) and give them to Eve, so that she can wake up to become the worldly No.1 and the mother of all living beings.
(18) Potency Speed is established based on the swift flow of the law of cause and effect.
(19) Sequence, that is one by one in the flow of cause and effect.

（二十）時，建立於因果相續流轉。基於因果相續，若此因果已生已滅，立過去時；若已生未滅，立現在時；若未生，立未來時。又世間義為兩時之間。基於無意識（古作神識）的超時空性和生長的特點，古人建立了劫曆。插圖11的右上角是墨西哥的劫曆石。一世界有四中劫：成劫、住劫、壞劫、空劫。每個中劫包括二十小劫。一增一減為一小劫。劫曆一般用在時間慢或時間的邏輯不存在的地方，如圖11-12的時分天及以上和地獄。插圖11-12至9，時間過的就慢，常以萬千的太陽曆年計算；到了圖8的大神天及以上，時間的邏輯就不存在了，就隻能按劫曆計數了。地獄裏時間不穩定，時而向前時而向後，所以也常用劫曆來計時。但在上帝造人的故事中，講故事的人常把金童墮入地獄的劫曆換算成太陽曆。中國上帝造人的傳說中，黃帝（即金童）的地獄經曆被換算成了100太陽曆年；這樣玉皇大帝造人總共花費了200太陽曆年的時間。古蘇美爾人把須彌顱（即亞當）在地獄期間的劫曆數換算成了300太陽曆年，這樣安拉造人的100太陽曆年就變成了400太陽曆年。古墨西哥人把左翼蜂鳥造人耗時說成了600年。讀者當知，其中的500年是從墨西哥（即金童）墮入地獄的劫難換算出來的，上帝造人都耗費三代人，100太陽曆年的時間。
(20) Time is established in the continuous flow of cause and effect. Based on the continuous succession of cause and effect, if this cause and effect has been born and extinguished, the past time is established; if it has been born and not extinguished, the present time is established; if it has not been born, the future time is established. Also, the Mundane-World is defined as between two times. Based on the characteristics of the transcendence and growth of unconsciousness (anciently known as God-sense), the ancients established Catastrophe Calendar. In the upper right corner of Illustration 11 is a Mexican catastrophe calendar stone. There are four medium catastrophes in a Mundane-World, namely, Establishment Catastrophe, Dwell Catastrophe, Damage Catastrophe, and Empty Catastrophe. Each Medium Catastrophe consists of 20 small catastrophes. One small catastrophe is composed by one increase and one decrease. The catastrophe calendar is generally used in places where time is slow or the logic of time does not exist, such as the hour and minute sky (see Fig. 11-12) and above and hell. In illustrations 11-12 to 9, time passes slowly, often calculated in thousands of solar calendar years. In the great god sky (see fig. 8) and above, the logic of time does not exist, so it can only be counted by the catastrophe calendar. Time in hell is unstable, sometimes forward and sometimes backward, so the catastrophe calendar is often used to count. But in the story of God creating man, storytellers often convert the catastrophe calendar of God Boy's fall into hell into the solar calendar. In the legend of China's God creating man, Yellow Emperor’s (i.e. Gold Boy’s) experience in hell was converted into 100 solar calendar years; so, it took the Jade Emperor a total of 200 solar calendar years to create man. The ancient Sumerians converted the catastrophe of Sumeru (i.e. Adam) during his time in hell into 300 solar calendar years, so Allah's 100 solar calendar years for creating man became 400 solar calendar years. The ancient Mexicans said that it took 600 years for Huitzilopochtli to create man. Readers should know that 500 years were calculated from the catastrophe when Mexico (aka. Gold Boy) fell into hell. It all took God three generations, or 100 solar years, to create human beings.

（二十一）方，依於形質前後左右而建立，故有東西南北四維上下差別。依此方向，方隅、地方被建立了。一般宗教都有談思想意識世界，內世界，即五蘊世間，如聖經的第一章就述說了一個心理機製學寓言，說的就是五蘊世間。宗教稱太陽光的世界，即唯物主義世界，為器世間。
（二十二）數，集於色心諸行眾多品類的一一差別而建立。
（二十三）和合，即因果眾緣集會，如識法，因果相續，必借眾緣和會：須根不壞，境界現前，能生識的作意正起。餘一切法，如理應知。
（二十四）不和合，由與和合性相反可知。例如，神識（即無意識的純淨部分），又名福（即神識）,俱知根,和拯救，與集取和有不具有和合性，因為無意識隻與舍受相應。
(21) Direction, according to the front, back, right, and left of substantial forms, four dimensions of east, west, south, north, and up and down directions are established. Religions in general all have content to talk about the mental world, the inner world, also known as Five Nodes World, such as the first chapter of Bible which tells a mind-mechanical parable in the Five Nodes World. Religions call the solar light world, the materialist world, as Vessel World.
(22)  Number is set up on the one-by-one difference of the many color-hearts’ migrations.
(23)  Combinability, i.e., the aggregation of the crowds of factors gathered. As in the case of the sense laws, cause and effect are successive, they must be reconciled by means of a multitude of factors: the roots must be intact, the environment must be present, and the attention to generate senses must arise properly. All other laws can be known in this way.
(24)  Non- combinability, as is evident from the opposite of combinability. For example, God-sense (i.e., immaculate part of unconsciousness), also known as Fortune (i.e., God-sense), root of all-knowing all-seeing, and salvation, is non-combinable with aggregate, fetch, and have, because unconsciousness only corresponds to renunciative acceptance.

11.4.5 識蘊 Sense Node 

識就是心，有三義：了別名識；思量名意；集起名心。集起複有三義: 一）心能收集儲藏諸法的種子；二）心即是那些收集來的諸法種子；三）種子由熏習而生長，而心能將成熟的種子發起，使其成為現時身口意的行為。更多關於集起的解釋參見14.1節的《集起》。
在佛教的百法中共有八位識，分別是：（一）眼識，（二）耳識，（三）鼻識，（四）舌識，（五）身識，（六）意識，（七）前意識，（八）無意識。其中第七前意識是前六識的移動工作平台。第八無意識是前七識的總根，亦作本識。日常生活中說的意識通常包括前意識和無意識。識蘊是此前六識行為習氣積聚體的總和。
Sense is heart, has three significances: clear discernment is named as sense; mean and measurement are named as intention; Aggregate Arousal is named as heart. Aggregate Arousal has three significances again: first, heart can aggregate and storage juristic seeds; second, heart is those juristic seeds being aggregated; thirdly, juristic seeds grow by fumigation, and heart can arouse ripened seeds into performances, has them become bodily orally and intentionally behaviors currently. See section 14.1 for more explanation of Aggregate Arousal.
Among Buddhist 100 laws, there are eight positions of sense laws totally, namely, (1) eye-sense, (2) ear-sense, (3) nose-sense, (4) tongue-sense, (5) body-sense, (6) intent-sense, (7) preconscious-ness, and (8) unconsciousness. The seventh pre-consciousness is the mobile working platform of the former six senses. The eighth unconsciousness is the total root of the former seven senses, also known as the fundamental sense. The sixth Intent-sense, i.e., consciousness, in daily life usually includes the preconscious and the unconscious. The Sense Node is the sum of the karmic accumulations of the former six senses.

11.4.5-1 八識的定義 Definitions of the Eight Senses
（一）眼識，即見色之見。（二）耳識， 即聞聲之聞。（三）鼻識， 即嗅香之嗅。（四）舌識， 即嚐味之嚐。（五）身識，即感觸之感。（六）意識， 即知法之知。此六識，即見、聞、嗅、嚐、感、知之義，還有六情之名。（七）前意識，佛教作末那識，神教作夏娃識，古人說其自身細微難辨，故用常隨之而起的“意”來指代前意識。意是思量、意圖、打算義；是第六識意識的根。前意識是思想意識的工作平台，隨著意圖的變化不斷地自我更新著。
(1) eye-sense, which is the seeing of seeing colors. (2) ear-sense, which is the hearing of hearing sounds. (3) nose-sense, which is the smelling of smelling fragrances. (4) tongue-sense, which is the tasting of tasting tastes. (5) body-sense, that is, the feeling of feeling touches. (6) intent-sense, which is the know of knowing laws. The six senses are exactly seeing, hearing, smelling, tasting, feeling, and knowing; and they also have the name of six feelings. (7) preconscious-ness, is called Mana-sense in Buddhism, and Eve-sense in Godly religions. Ancients said that it is subtle and difficult to distinguish, so they use its major companion "Intent" to represent it. Therefore, we call Preconscious-ness as Intent in Buddhism. Preconscious-ness is root for six former senses, is ever updating work platform of heart (i.e., mind), which is constantly updating itself with the change of intention. 

古人常用 步屈蟲來比喻前意識的行為特點。步屈蟲移動時，後腳總是抓著些什麽；前腳在尋找落腳點，像似思忖著。前腳抓穩後，後腳跟進。前意識的行為特點與步屈蟲非常類似，也總是抓著些什麽，四處張望，思量著。前意識“執著的東西”有人隨念自我的功能，古埃及人稱之為亞伯，墨西哥人稱作靈龍。當它發現並轉移到新的目標之後，執著的東西也會更新，然後繼續尋找新的前進目標。夏娃識（即前意識）執著的東西是前麵衰敗了的事物，屬於亞當識（即無意識的汙染部分）。
Ancient people often used "measuring worm" (see fig. 11.4.5.1-1) to describe the behavioral characteristics of preconscious-ness. When the measuring worm moves, the back feet are always grasping something; the front feet are looking for a place to land, as if pondering. After the front feet have grasped something, the back feet follow. The behavior of preconscious-ness is very similar to that, preconscious-ness is also always grasping something, and looking around, pondering. When it discovers and moves to a new target, it renews its attachment, and then searches for a new target to move on to. The preconscious attachment, which has the function of internal along-thoughts ego, was called Abel by the ancient Egyptians, and Quetzalcoatl by ancient Mexicans. The attachment that Eve-sense's hold is the precedingly faded thoughts, and that belongs to Adam-sense (i.e., the contaminated part of the unconscious).

因為夏娃識有上述的特點，古埃及人用給亞伯喂奶來表示那個女人是夏娃（如圖11.4.5.1-2）。圖中夏娃整齊的發飾表示“五百威儀十萬八千魅力”（參見16.2節），就是上帝給夏娃穿上的女人皮。圖3是古墨西哥夏娃，翠玉女（Chalchiuhtlicue），古墨西哥人也是用給靈龍（Quetzalcoatl）喂奶來標誌她是夏娃的。翠玉女對麵的是她的從菩提心生長出的菩提樹。另外，前意識對語言的形成有促進作用，所以古人也稱之為 增語觸，義為對語言有增上的作用。
Because of the above characteristics of Eve-sense, the ancient Egyptians used the breastfeeding of Abel to indicate that the woman is Eve (see Figure 11.4.5.1-2). Eve's neatly arranged pattern (motif) hair in the figure represents “500 majesties 108,000 charms” (cf. section 16.2), which is the woman's skin that God coated on Eve. Figure 3 shows the ancient Mexican Eve, Chalchiuhtlicue, who also signaled her status as Eve by breastfeeding Quetzalcoatl. The tree she is facing is her Enlightenment Tree that grows from her Ollin Heart (i.e., bodhicitta, the oath she took when she was child). In addition, preconsciousness has a promoting effect on the formation of language, so the ancients also call it as Escalatory Language Feeler, meaning that preconsciousness has escalatory function on language.

（八）無意識最大的特點是異熟。異熟是說無意識中的種子受熏變異而成熟。變異即是成熟，能持業故。這裏用唐三藏的詩句來簡說無意識，“受熏，持種，根身，器；後去，來先，做主公。”
(8) The greatest characteristic of the unconscious is mutably mature. Mutable matureness means that the seeds in the unconscious are ripened by fumigation and mutation. Mutation is ripening because mutation can hold karma. Here is a brief description of the unconscious in the words of a poem by Tang Tripitaka, “Receiving the fumigation, holding the seeds, it is the root, the body, and the vessel world (i.e., the material world); leaving later, coming first, being the non-lord executive.”

11.4.5-2 八識與九地的相應 Correspondences between Eight Senses and Nine Heartlands
鼻識和舌識隻在欲界（如圖11-23）有。眼識、耳識、和身識存在於五趣雜居地和離生喜樂地（如圖11-24）。第三地（如圖11-25）及以上，前五識全無。第六識和第七識普遍存在於無想異熟和長壽天除外的三界九地。第八識，無意識，普遍存在於三界九地。
Nose-sense and tongue-sense exist only in Desire Boundary (Figs. 11-23). Eye-sense, ear-sense, and body-sense exist in the Five Interests Mixed Dwell Land (Fig. 23) and the Leave Producing Laugh Land (Fig. 11-24). The former five senses are absent in the third land (Fig. 11-25) and above. The sixth and seventh sense are prevalent in all the three boundaries nine lands, except for the Thoughtless Retribution and the Longevity Sky. The eighth sense, unconsciousness, prevails in all the three boundaries nine heartlands.

11.4.5-3 八識與環境的相應 Correspondences between Eight Senses and Environments
八識所緣境有三種，分別是性境、獨頭境、和帶質境。
甲）性境，即有自性的境，從實種生，有實體用；能緣之心得彼自性而顯相，名為性境，具足如下五義。一）從現量所得。二）有仗質，比如聲音必須有耳聽聞的質。三）從自種生，不是從能見種直接生出來的。四）有實際的功能和用途。五）其性質與界係不隨能緣心的改變而改變。
The 8 senses have 3 kinds of objective environments, namely, nature environment, solitary head environment, and qualitative environment. I) Nature Environment, which environment has its own nature, has factual function, is what the aggregative heart manifests after gain of the objective nature, has the following five significances. A) It is obtained from the present quantity. B) It has media qualities, such as a sound must have hearable media qualities. C) It is born from its own seed, can not be produced directly by the aggregative heart.  D) It has factual function and usage.  E) Its nature and boundary category do not change along heart’s change.

乙）獨頭境，即能緣心單獨自己成相，沒有別的本質。獨頭境的存在依於內濾所托。佛教研究的思想意識狀態有四種，分別是：一）清醒的思想意識狀態；二）定境，即幻境，如本書第12章《禪》中談的都是幻覺現象；三）夢境；四）鬆散意識，如偶爾頭腦中自己跳出來的念相。這四種思想意識狀態的後三種都是獨頭境。
II)  Solitary Head Environment, which is projected by the aggregative heart itself alone, its presentation is projected and held on by the internal thoughts, has not other nature. There are four states of mind studied in Buddhism, namely: A) the wakeful state of mind; B) the still state, i.e., hallucinational state, such as the phenomena talked in Chapter 12 Meditation; C) the state of dream; and D) the state of loose mind, such as the occasionally popping up thought by the mind on its own. The last three of these four states are all Solitary Head Environments.

丙）帶質境，謂所緣境有所杖質而不得自相，有如下兩種。一）真帶質，以心緣心名真帶質，即第六識通緣一切心及心所有法，及第七識單緣第八識之見分。二）似帶質，以心緣色名似帶質，謂帶彼相起，有似彼質，如依經作觀，非是五識所緣現境。
前五識和第八識唯緣性境。第六意識通緣這三種境。第七識唯緣帶質境。
III) Qualitative Environment, that the objective environment has its own based on quality, the subjective viewer can not get its real natural phenomenon. The kind of environment has following two types. A) Truly Qualitative Environment, means that heart aggregates heart, i.e., the sixth sense is to aggregate all other hearts and heartland laws, and the seventh sense alone aggregates view-quadrant of the eighth sense. B) Similar Qualitative Environment means that heart aggregates color (color means matter in Buddhism), the saying is that the projected objectives have similar quality to its own, such as according to sutra’s teaching to make view, which view is not the present environment aggregated by the former five senses.
The former five senses and the eighth sense only aggregate Nature Environments. The sixth sense can aggregate all the three types of environments. The seventh sense only aggregates Qualitative Environments.

11.4.5-4 八識與三量的相應 Correspondences between Eight Senses and Three Quantities
八種識所發所得的量有三種，分別是現量、比量、和非量。
甲）現量，能緣之心量所緣之境，沒有分別計度的情況下所獲之量果，有三種意義。一）是現在時，以簡別於過去或未來。二）心識認識的對象必須要顯現出來，亦即必須是現行位之法，種子不能成為現量。三）現有，在能所位上，即能量之心與所量之境，二者俱是明白現前，和合俱有。
乙）比量，是通過推測比度而獲致的量果。如見山上有煙，推知該處必有火；見牆外有雙角，推知牆外有牛。
The quantities processed by eight senses have three types, namely Present Quantity, Metaphysical Quantity, and Non-Quantity.
I) Present Quantity is the environment being aggregated by the capable measuring heart, when the heart aggregates the objective phenomena, not having distinguishments and cognitions. Present Quantity has the three significances. A) It is the present time, not past or future. B) The object of cognition must be manifesting, i.e., it must be a law in the present position; seeds can not be Present Quantity. C) Presently have, the able heart and the being measured environment, both must be clearly presenting at front, mutually combined.
II) Metaphysical Quantity is measurement fruit obtained through speculative comparison and conjecture. For example, if you see smoke on a mountain, you know that there must be a fire there; if you see two horns outside your courtyard wall, you know that there is a cow outside the wall.

丙）非量，是似現量和似比量的統稱。似現量，謂有分別智，於境異化而取量，如有智者知道花瓶衣服等，因為對待和分別而生，由彼於義不以自相為境界故。似比量，依似因智為先，所起的相似之義，如於山中誤認為霧是煙而推度，那裏有火。再比如，看見一個栩栩如生的石頭獅子，心生恐懼，不認為它隻是一塊石頭。不能正解，是真之流而非真，名似比量。
前五識和第八識唯緣現量。第六識能通緣此三種量。第七識唯緣非量。
III) Non-Quantity is a collective term for “similar present quantity” and “similar metaphysical quantity”. Similar present-quantity is that there is distinguishing intelligence that takes measurements on environmental differentiations, such as a wise man who knows that vases and clothes, etc., which are born from treatment and discrimination, because of those significances not based on their self-phenomena. Similar metaphysical quantity, which arises in accordance with the similar causing intelligence at first, such as in the case of mistaking fog for smoke in a mountain and deducing that there is fire there. Another example is to see a vivid stone lion and be afraid, not thinking it is just a stone. The inability to understand correctly that it is a stream of the true but not the true is called the similar metaphysical quantity.
The former five senses and the eighth sense only aggregate present quantities. The sixth sense can aggregate all the three kinds of quantities. The seventh sense only aggregates non-quantities.

11.4.5-5 八識與道德的相應 Correspondences between Eight Senses and Morality
道德性可被簡化為三種：善性、惡性、無記性。
一）善，能為此世及它世受益的行為。眼識、耳識等前六識有善性。
二）惡，能為此世及它世造成損害的行為。眼耳等前六識有惡性。
Morality can be simplified to the three kinds: benevolence, memoryless-ness, and ferocity.
I) Benevolence means the behavior that can benefit this and other generations. Eye-sense, ear-sense, etc., the former six senses have benevolent nature.
II) Ferocity means the behaviors can cause damages in this and other generations. The eye-sense, ear-sense, etc., former six senses have ferocious nature.

三）無記，道德上中性，不善不惡的行為會留下無記業，即無記憶的業或稱淨業。無記有兩種：有覆無記，無覆無記。
（1） 有覆無記，這是在說第七識，前意識，其行為是染汙但不產生善惡業，此稱無記。前意識的記憶像似計算機的內存，隨時更新變化，此說前意識的有覆性。
III) Memoryless nature, morally neutral, neither good nor evil behavior leaves behind unrecorded karma, i.e., karma without memory or immaculate karma. There are two kinds of memoryless nature, namely, Convertible Memoryless-ness and Nonconvertible Memoryless-ness.
A) Convertible Memoryless-ness is saying of the seventh sense, preconscious-ness, its behaviors are contaminations, but it does not produce good or evil karma, which is called Convertible Memoryless-ness. Preconscious memory is like the memory of a computer, updating all the time, which means that preconscious-ness is Convertible.

（2）無覆無記，這是在說第八識。許多無意識的性質終生不變，且其不辨善惡，本性非染，亦非善惡，故名無記，即無記憶。無覆，是說一個人從出生到死亡，一切都會被無意識記憶，無論這個人的思想意識記得還是不記得，它過去的經曆記憶都會發生作用。
八識當中，第八識是無覆無記性；第七識是有覆無記性。眼耳等前六識這三種性質都有，於善法中，它們表現為善性；於惡法，它們就是惡性。
B) Nonconvertible Memoryless-ness is talking about the eighth sense, unconsciousness. Many unconscious natures remain unchanged throughout life, and it does not distinguish good and evil, its nature can’t be contaminated, nor good and evil, hence name of Memoryless-ness. The Nonconvertible Memoryless-ness means that everything is remembered unconsciously from the time a person is born to the time of death, and the memory of its past experiences comes into play whether the person's consciousness remembers it or not. 
Among the eight senses, eighth sense, unconsciousness, aka God-sense, is only nonconvertible memoryless nature; seventh sense, preconscious-ness, aka Eve-sense, is convertible memoryless nature. Eye-sense, ear-sense etc. former six senses have all the three ethical natures, which is saying that they appear as good nature when they are among good laws; when they are among evil laws, they show as evil nature.

11.4.5-6 八識與心所有法的相應 Correspondences between Eight Senses and Heartland Laws
前五識與三十四位心所有法相應，分別是五位遍行法，即作意、觸、受、想、和思，五位別境法，即欲、勝解、念、定、和慧，十一位善法，即信、精進、慚、愧、無貪、無嗔、無癡、輕安、不放逸、行舍、和不害，三位根本煩惱，即貪、嗔、和癡，兩位中隨煩惱，即無慚和無愧，和八位大隨煩惱，掉舉，惛沉，不信，懈怠，放逸，失念，散亂，和不正知。
第六識，即意識，與51位心所有法（參見11.4.4.1節）都相應。
The former five senses correspond to the 34 heartland laws (cf. section 11.4.4.1), which are the 5 Omnipresent Heartland Laws, namely, attention, touch, acceptance, think, and mean; the 5 Particular Environment Heartland Laws, namely, desire, resolution, spell, stillness, and gnosis; the 11 Benevolent Heartland Laws, namely, belief, shame, sin, greedless-ness, non-irritability, non-ignorance, diligently advance, light ease, non-indulgence, acting renunciation, harmlessness; the Fundamental Annoyances, namely, greed, irritability, ignorance; the 2 Medium Following Annoyances, namely, shamelessness and sinlessness; and the eight Large Following Annoyances, namely, drowsiness, depression, unbelief, slackness, indulgence, lost spell, agitation, incorrect know.
The sixth sense, intent-sense, corresponds to all the 51 heartland laws (cf. section 11.4.4.1).

第七識，前意識，與18位心所有法相應，分別是五位遍行心所有法，作意，觸，受，想，和思；一位別境法，慧；四位根本煩惱，貪，癡，慢，和我見；和八位大隨煩惱，惛沉，掉舉，不信，懈怠，放逸，失念，散亂，和不正知。
第八識，無意識，隻與五位遍行心所有法相應，分別是作意、觸、受、想、和思。
The seventh sense, preconsciousness, corresponds to the eighteen heartland laws, which are the 5 Omnipresent Heartland Laws, namely, attention, touch, acceptance, think, and mean; the 1 Particular Environment Heartland Law, gnosis; the 4 Fundamental Annoyances, greed, ignorance, arrogance, and Seth view; and the 8 Large Following Annoyances, drowsiness, depression, unbelief, slackness, indulgence, lost spell, agitation, incorrect know.
The eighth sense, unconsciousness, corresponds only to the 5 Omnipresent Heartland Laws: attention, touch, acceptation, think, and mean.

11.5 四食諦 Four Foods Crux
一切有情皆依此四食而住。
（一）段食，舊作搏食，變壞為相，謂於欲界，香、味、觸三塵於變壞時能為食事。
（二）觸食，舊作樂食，以觸心所有法為體，觸境為相，謂觸喜樂之事，攝受喜樂等能為食事，如觀戲劇，終日不食，不感其饑。
（三）思食，舊作念食，聖經裏作末那食，以思心所有法為體，希望為相，謂思與欲俱轉，希可愛境能為食事。如人饑渴，至飲食之處，當得飲食之思，否則健康堪憂。
（四）識食，執持為相，謂異熟果（參見11.6.1節）恒相續，執持有情生命，能為食事。如聖經中，夜間上帝變成一個火柱為遷徙的眾生取暖，白天變成大雲為它們遮蔽烈日，這是神識，即無意識，維持體溫和出汗的功能。
All sentient beings live by these four foods. 
(1) Period Food, formerly known as Combat Food, is the phase of deterioration, which means that in Desire Boundary, that one desires fragrance taste and touch the three dusts can be food matters when deterioration happens. 
 (2) Touch Food, formerly known as Laugh Food, takes heartland law Touch as its body, and touching environments as its phenomena, the saying is that touching delightful laughable affairs, assimilating delight and laugh etc. can be food matters, as in the case of watching a play, which is not eaten all day long without feeling hunger. 
(3) Mean Food, formerly known as Spell Food, and in Bible as Mana food, with heartland law Mean as the body, hope as its phenomenon. The saying is that that Mean and Desire are both revolving, and the hope for lovable environments can be food matter. If a person is hungry or thirsty, and goes to the place of food and drink, he should have the Mean of food and drink, otherwise his health is in danger.
(4) Sense Food, holding on as its phenomena, is said that unconsciousness’ mutant fruits (cf. 11.6.1) flowing out continuously can hold sentient life, can be food matter. As in the Bible, God turns into a pillar of fire at night to warm the migrating beings, and into a great cloud during the day to shade them from the scorching sun, which is the function of God-sense, or unconsciousness, to maintain body temperature and perspiration.

11.5.2 橡子鬆子海草籽和玉米 Acorns Pine Nuts Seaweed Seeds and Maize
前麵談了在心理機製學寓言中神識喂養亞當識，夏娃識，和眾生的食物，下麵談上帝給亞當和夏娃穿上了人皮（如圖11.5.2右；參見10.9節）之後，喂養他們倆的四種食物：橡子、鬆子、水草籽、和玉米。本傳說源自《墨西哥法典》中的《第五個太陽》（如圖11.5.2左；參見第15.4節）。
Having previously talked about the food that God-sense feeds Adam-sense Eve-sense and sentient in the mind mechanic fables, the following talks about the four foods that God feeds Adam and Eve after he has clothed them in human skin (see Fig. 11.5.2, right; cf. Section 10.9): acorns, pinon nuts, seaweed seeds, and maize. This legend is derived from the Fifth Sun in Mexican Codex (see Figure 11.5.2, left; see Section 15.4).

根據墨西哥神話，世界之初，造物主阿彌陀生來就是一對兒，名作自在男和自在女。那夫妻倆生了四個兒子，紅藏、黑藏、白藏、和藍藏，分別主宰東、北、西、和南方。600年後兒子們創造了世界萬物，包括太陽（神）奧林·托納修（Ollin Tonatiuh）。奧林·托納修就是插圖11.5.2左圖中間的那張臉，本義為 “奧林運動的冠軍上前來發光” 。古墨西哥人認為太陽（神）每天東升西降，經曆風霜雨雪，損耗很大，需要定期予以補充或重造。再造太陽（神）就是再次舉辦奧林運動，賽出冠軍成為新的太陽（神）。但是舉辦奧林運動需要神和人為之犧牲。
According to Mexican mythology, in the beginning, the creator Ometeotl, who was both male and female, also known as couple of Tonacacihuatl and Tonacateuctli, gave birth to four sons, the Tezcatlipoca-s of the East, North, South, and West. After 600 years, the sons created the world, including the creation of Sun (God), Ollin Tonatiuh. Ollin Tonatiuh is the face in the center left of Illustration 11.5.2, which originally meant "Ollin champion comes forth to shine". Ancient Mexicans believed that the Sun (God), which rises and falls every day and undergoes rain and wind, wears out greatly and needs to be replenished or recreated periodically. Re-creation of the Sun (God) is to organize the Ollin Games again, the winner of the race to become the new Sun (God). However, to organize a new Ollin Movement requires Gods and men to be sacrificed for it. 

11.5.2-1 橡子 Acorns
虎劫是太陽石（如插圖11.5.2左所示）的第一象限。橡子是虎劫中，神父喂養金童（即亞當）和玉女（即夏娃）的食物。古墨西哥人把造太陽（神）的世紀工程分成了四個階段，分別是虎劫、風劫、雨劫、和水劫。虎字是說奧林運動的發起者不是一般人，他有什麽特殊的？約公元1285年，中美洲的青鬆石王子（Turquoise Prince）決定犧牲自己，發起新的奧林運動，他將把墨西哥帝國送給新的奧林冠軍。
Tiger Catastrophe is the first quadrant of the Sun Stone Calendar (shown on the left in Illustration 11.5.2). Acorns were the food that the Godfather fed the Gold Boy (i.e., Adam) and Jade Girl (i.e., Eve) during the Tiger Catastrophe. Ancient Mexicans divided the century project of recreating Sun (God) into four stages, namely, Tiger Catastrophe, Wind Catastrophe, Rain Catastrophe, and Water Catastrophe. The word Tiger means that the sponsor of the Ollin Movement is not an ordinary person; what is special about him? Around 1285 CE., Turquoise Prince of Central America decided to sacrifice himself to launch a new Ollin movement, in which he would give the Mexican Empire to the new Ollin champion. 

青鬆石王子獻祭給了古神特拉洛克（如圖11.5.2.1-3）500名童男。圖2是母親抱著因為獻祭而患了嬰幼兒神經發育失調症的墨西哥。因為患病，墨西哥的眼神有些特別（如圖3，參見第三章《肉眼通》），就是青鬆石王子造出的第一顆太陽。圖4是幼年的墨西哥。圖6是穀伯遵從青鬆石王子的命令在喂橡子給墨西哥。圖10顯示，墨西哥長大後，就因為吃了橡子變黑了，成為了黑藏，北方之神，那橡子是什麽？
Turquoise Prince sacrificed 500 boys to the ancient god Tlaloc (see Figure 11.5.2.1-3). Figure 2 shows a mother holding Mexico, who suffered from infantile neurodevelopmental disorder due to the sacrifice. Because of the disease, Mexico's eyes are a little special (see Figure 3, cf. Chapter 3 "Flesh Eyes Through"), which is the first sun created by Turquoise Prince. Figure 4 is the young Mexico. Figure 6 is Uncle Maize feeding acorns to Mexico at the order of Turquoise Prince. Figure 10 shows that when Mexico grew up, he turned black because of eating the acorns and became the Black Tezcatlipoca, the god of north. What is the acorns?

圖6下半幅顯示那橡子是由從靈水中生長的橡樹結出的果實。圖8顯示內圈是個可以轉動太陽石的密碼，所以筆者認為那橡子相當於四大種（參見11.2節）之類的基本理論概念。佛教中，地水火風四大種亦被稱作種子字。就學那麽幾個字，金童就成為北方不空成就佛了？《佛學次第統編》說， “界（即地）這一個字就值一尊佛！”
The bottom half of Figure 6 shows that the acorns are the fruits of an oak tree that grows from spiritual water. Figure 8 shows that the inner circle is a code for turning the Sun Stone Calendar, so author me believes that the acorns are equivalent to basic theoretical concepts such as the Four big Seeds (see Section 11.2). In Buddhism, the four big seeds of earth water fire and wind are also known as four seed words. Just by learning a few words like that, the gold boy became the “Northern Non-Empty Achievement Buddha”? The Compendium of Buddhism says, "The single word of Boundary (i.e., earth) is worth a Buddha!"

11.5.2-2 鬆子 Piñon Nuts
風劫是太陽石曆（如插圖11.5.2左所示）的第二象限，講金童玉女在風風雨雨，不斷變化的環境中迅速長大。風是四大種（參見11.2節）之一；在五蘊世間（俗稱陰間），風是不斷變遷的環境。在風劫中，青鬆石王子獻祭了6名童女，包括自己的女兒翠玉女（如圖11.5.2.2-5所示）給古代的女神翠玉女。墨西哥的傳說，風劫中神喂鬆子給人吃；那鬆子是什麽？這種鬆樹的生命周期是600年，所以鬆子代表一個天道輪回周期中的有係統的上帝造人的經典案例，即靈丹（如圖3所示）。當人吃了這樣兒的靈丹（即案例），案例（即靈丹）就會逐漸變成人的靈魂的一部分（如圖4所示）。圖5和6顯示，青鬆石王子喂食給金童玉女很多靈丹。
Wind Catastrophe is the second quadrant of the Sun Stone Calendar (as shown in Illustration 11.5.2, left) and speaks of the Gold Boys and Jade Girls growing up quickly in a stormy, ever-changing environment. The wind is one of the four big seeds (i.e. four basic elements, ref to section 11.2) in the five-node world (commonly known as the netherworld), is the ever-changing environment. During the wind catastrophe, Turquoise Prince sacrificed six young girls, including his own daughter, Chalchiuhtlicue (shown in Figure 11.5.2.2-5), to the ancient goddess Chalchiuhtlicue. Mexican legend has it that the god feeds pine nuts to human during wind catastrophe; what are those pine nuts? The life cycle of this pine tree is 600 years, so the pine nuts represent a classic case of a systematic human creation by God in one Godly Cycle, i.e. Spiritual Catholicons (shown in Figure 3). When a person eats such Spiritual Catholicons (i.e., cases), the cases (i.e.,Spiritual Catholicons) gradually becomes parts of the person's soul (as shown in Figure 4). Figures 5 and 6 show that Turquoise Prince feeds many Spiritual Catholicons to the Gold boys and Jade Girls.

圖7顯示蔻忑鶹鵂 （Coatlicue）正在喂食玉女們靈丹（即上帝造人的案例），即正在給她們講七色鹿佛（即太陽神阿波羅；參見15.2節《鹿乘教》）的故事。圖8顯示蔻忑鶹鵂正在為玉女們展示 “千手觀音” 的五百威儀十萬八千魅力，正在教玉女們如何下蠱（種腐屍蟲）。同時，她也對玉女們展示了自己的秘密，即她的力量源自上帝（即青鬆石王子）。她腰帶上的骷髏頭是她丈夫的。當青鬆石王子死後，她就把他的顱骨掛在自己的腰帶上了。 
Figure 7 shows Coatlicue feeding the Jade Girls with spiritual catholicon (i.e., the cases of God creating human), that is, telling them the story of the Seven-Color Deer Buddha (i.e., the sun god Apollo; see Section 15.2, "Deer Vehicle Religion"). Figure 8 shows Coatlicue showing Jade Girls her “500 Majesties and 108,000 Charms” (cf. section 16.2) of "Thousand-Hand View-Sound Bodhisattva" and teaching them how to “project carrion beetle” on other people. At the same time, she also showed them her secret, that her power come from God (i.e., Turquoise Prince). The skull on her belt is her husband's. When Turquoise Prince died, she hung his skull on her belt. 

圖9顯示青鬆石王子正在主持奧林運動，他取消了兩名金童候選人的參賽資格。圖10顯示，青年時期的墨西哥（又名特拉洛克，金童，美洲獅）成為了一名學者，正在商議推薦優秀的人去和翠玉女公主相親。別人認為這是個升官發財的好機會，可墨西哥認為這是獲得生命之樹秘密的好機會。 
Figure 9 shows Turquoise Prince presiding over the Ollin Movement, disqualifying two Gold Boy candidates. Figure 10 shows that in his youth, Mexico (aka. Tlaloc, Gold Boy, and Jaguar) has become a scholar and is discussing recommending outstanding people to go on a blind date with princess Chalchiuhtlicue. Others think this is a good opportunity to get promoted and make money, but Mexico thinks it is a good opportunity to obtain the secret of Tree of Life. 

圖11顯示墨西哥（即美洲獅）正在和翠玉女約會。圖左下角顯示，談話中，他從翠玉女偷到了一盒子靈丹。翠玉女的後半麵臉是黑色的，表示她正在做虧心事，正在對墨西哥下蠱。圖12上半幅顯示青鬆石王子和蔻忑鶹鵂正在背後幫他們倆的女兒翠玉女偷（創傷）墨西哥的心。
 Figure 11 shows Mexico (aka. Jaguar) dating princess Chalchiuhtlicue. The lower left corner of the picture shows that during their conversation, he stole a box of Spiritual Catholicons from Chalchiuhtlicue. The back half of Chalchiuhtlicue's face is black, indicating that she is doing something wrong and is projecting carrion beetle on Mexico. The upper half of Figure 12 shows that Turquoise Prince and Coatlicue are secretly helping their daughter Chalchiuhtlicue to steal (to traumatize) Mexico's heart.

翠玉女和墨西哥的關係不融洽。時間流逝，倆人都過了正常婚嫁的年齡。青鬆石王子揚言，他不能親眼看見翠玉女和墨西哥結婚，死不瞑目。墨西哥害怕青鬆石王子強迫他和翠玉女結婚，逃亡了（如圖13所示）。圖中，他背著棵果樹，表明他已經被翠玉女嚴重地創傷了，患了精神病潛伏症。五年或十年後，當地獄果（即精神病潛伏症）發育成熟了，他就會墮入地獄（即患上精神病）。
The relationship between Chalchiuhtlicue and Mexico was not harmonious. Time passed, and both were past the normal age of marriage. Turquoise Prince threatened that he would not be able to see Chalchiuhtlicue and Mexico marry, he would die with his eyes wide open. Mexico was afraid that Turquoise Prince would force him to marry Chalchiuhtlicue, so he fled (as shown in Figure 13). In the picture, he is carrying a fruit tree on his back, indicating that he has been severely traumatized by Chalchiuhtlicue and has latent psychosis. Five or ten years later, when the fruit of hell (i.e. latent psychosis) matures, he will fall into hell (i.e. suffer from mental illness).

11.5.2-3 海草籽 Seaweed Seeds
雨劫是太陽石（如插圖11.5.2左所示）的第三象限，義為墨西哥的世界裏總是下雨，因為他遭殃了。什麽是殃？幸福快樂的玉女（夏娃）是女神，是福；悲傷哭泣的玉女是殃。在雨劫中，墨西哥的世界裏總是下雨，因為女神翠玉女，由於她爸爸死不瞑目，總是怨恨他。
Rain Catastrophe is the third quadrant of the Sun Stone Calendar (shown on the left in Fig. 11.5.2), which means that it always rains in Mexico's world because he was accompanied by a Misfortune. What is a Misfortune? A happy laughing Jade Girl (aka. Eve) is a Goddess, is a Fortune; a sad weeping Jade Girl is a Misfortune. In the Rain Catastrophe, it always rains in Mexico’s world, because goddess Chalchiuhtlicue, due to her father's death with eyes open, was always grouchy toward him.

 
多年後，墨西哥聽說青鬆石王子過世了（如圖11.5.2.3-2所示），就病倒了（即墮入了地獄，如圖3所示）。他不明白為什麽自己的前半生和青鬆石王子（死後的名字為左翼蜂鳥）絞在了一起。在隨後的五百年中的某一天，他忽然回憶出了一歲時，左翼蜂鳥為自己做肉眼通（參見第3章）時的情景，獲得了宿命通。注，在傳說中，此雨劫通常被換算成為五百太陽曆年。那時媽媽抱著生病的自己，憂心匆匆（如圖3雕像正麵，墨西哥懷中生病的孩子所示）。
Many years later, Mexico heard that the Turquoise Prince had passed away (as shown in Figure 11.5.2.3-2), and he fell ill (i.e., fell into hell, as shown in Figure 3). He did not understand why his first half life was entangled with the Turquoise Prince (whose name after death is Huitzilopochtli). One day in the following five hundred years, he suddenly recalled the scene when Huitzilopochtli made “Flesh Eye Through” (cf. Chapter 3) for him when he was one year old, and he gained “Fate Through” (cf. Chapter 10). Note: In legends, this rain catastrophe is usually converted into five hundred solar calendar years. At that time, his mother was holding him in her arms, worried and anxious (as shown in the front of the statue in Figure 3, where Mexico holds a sick child).

人三歲以前的記憶力量強大，在墨西哥文化中被稱作靈龍，中華文化中被稱作大力神和福，日耳曼文化中被稱作馬格尼，基督教和伊斯蘭教中稱作亞伯。圖4顯示墨西哥在靈龍的作用下，從地獄裏飛出來了；他正沿著古代聖人的足跡，去繼承左翼蜂鳥的王位，並且要把左翼蜂鳥作為上帝發射到墨西哥的天空, 開始墨西哥帝國。
The memory of a person before the age of three is very strong. It is called Quetzalcoatl in Mexican culture, Great Strength God and Fortune in Chinese culture, Magni in Germanic culture, and Abel in Christianity and Islam. Figure 4 shows that Mexico, by the function of Quetzalcoatl, flying out of hell; He was following in the footprints of the ancient sages, going to inherit the throne of Huitzilopochtli, and to launch Huitzilopochtli as God into the Mexican sky, to start Mexican Empire.

這個階段的墨西哥（又名金童，美洲獅，特拉洛克）正由金童變成了美洲獅，又逐漸變成了特拉洛克。他的慧眼逐漸地睜開了，看見了美洲大陸連同無數的古文明都已沉入苦海（如圖5所示）。以前被視為珍寶的靈丹，此時在他的慧眼的作用下，就如同海草籽，到處都是；所以墨西哥從古文明的碎片中提取出了無數的海草籽（即靈丹，如圖6所示）。此慧眼就是左翼蜂鳥造的第三個太陽。
At this stage, Mexico (a.k.a. Gold Boy, Jaguar, Tlaloc) was changing from Gold Boy to Jaguar, and gradually to Tlaloc. His Gnostic Eye was gradually opened, and he saw that the American continent, along with countless ancient civilizations, had sunk into the bitter sea (as shown in Figure 5). The Spiritual Catholicons, which were previously regarded as treasures, were now, under the function of his Gnostic Eye, like seaweed seeds, everywhere; so Mexico extracted countless seaweed seeds (i.e., Spiritual Catholicons, elixirs, as shown in Fig. 6) from the debris of the ancient civilizations. This Gnostic Eye is the third sun made by Huitzilopochtli.

回國的途中，墨西哥發現代理國王翠玉女要殺自己，因此她和她的母親蔻忑鶹鵂 （Coatlicue）打起來了；他就躲進了蔻忑鶹鵂的廟。過了很長時間，墨西哥認為自己的第一目的是讓左翼蜂鳥成為新的太陽神，太陽神價值一百年的全世界GDP，而自己成為墨西哥國王的價值微不足道，就對人說，“我不是特拉洛克，我隻是大西洋裏的一隻烏龜。”墨西哥是什麽意思？
On his way back, Mexico found that the acting king, Chalchiuhtlicue, was trying to kill him, so she fought with her mother, Coatlicue; so, he hid into the temple of Coatlicue. After a long time, Mexico, believing that his first purpose was to make Huitzilopochtli the new Sun God, that God is worth 100 years of Global GDP, and that its own value in becoming the king of Mexico is negligible, said to the people, “I'm not a Tlaloc, I'm just a turtle from Atlantic Ocean.” What does Mexico mean?

墨西哥放棄了王位的繼承權，而且烏龜是妓院裏男傭的別名兒。插圖6還顯示了墨西哥對翠玉女的暗示 “如果婚禮後的第二天早晨你殺了我，那我辛辛苦苦收集來的這些草籽（即靈丹）都將落回海底，你再也看不見了！” 翠玉女看墨西哥無心和她爭奪王位，又這麽謙卑，就同意和他結婚了（如圖7和8所示）。倆人結合成了一位新的雙身神（或佛）：阿彌陀。
Mexico gave up his right to inherit the throne, and turtle is another name for the male servant in brothel. Illustration 6 also shows Mexico hinting to acting king Chalchiuhtlicue, "If you kill me the morning after our wedding, all the seaweed seeds (i.e. Spiritual Catholicons) that I have collected with great effort will fall back to the bottom of sea, so you will never see them again!" Seeing that Mexico had no intention of competing with her for the throne and was so humble, Chalchiuhtlicue agreed to marry him (as shown in Figures 7 and 8). The two combined to form a new two-body God (or Buddha): Ometeotl.

11.5.2-4 玉米穗 Maize Cob
水劫是太陽石曆（如插圖11.5.2左所示）的第四象限，是說翠玉女成為眾生之母後，發起了大洪水，毀滅了舊世界，創造了新世界，名為墨西哥。在這個新世界裏，墨西哥人以玉米穗為食。那大洪水和玉米穗都是什麽？
大洪水義為翠玉女作為國王發起了一場文化大革命，廢除了以前諸神，改國號為墨西哥。墨西哥人都崇拜左翼蜂鳥為新的太陽神（佛教中作大日如來），以墨西哥和翠玉女為始祖，蔻忑鶹鵂為新的天道輪回守護女神（佛教中作南海觀音，寶生佛），墨西哥的啟蒙老師穀伯為穀神（佛教中作燃燈佛）。佛教徒崇拜這五位為五方佛。其中的金童（即亞當）為釋迦摩尼；玉女（即夏娃）為觀音菩薩。
Water Catastrophe is the fourth quadrant of the Sun Stone Calendar (as shown in the left illustration 11.5.2). It says that after Chalchiuhtlicue became the mother of all livings, she aroused a big flood, destroyed the old world, and created a new world called Mexico. In this new world, Mexicans eat corn cobs. So, what are the big flood and corn ears?
The Big Flood means that Chalchiuhtlicue, as the king, launched a cultural revolution, abolished the previous gods and goddesses, changed the country's name to Mexico. The Mexicans worship Huitzilopochtli as new Sun God (Called “Great Sun Tathagata” in Buddhism), Mexico and Chalchiuhtlicue as Mexican primogenitors, Coatlicue as the new Guardian Goddness of Godly Cycle (called “South Sea View-Sound Bodhisattva” in Buddhism), and Mexico's revelation teacher Uncle Maize as the new Maize God (called Lamplighter Buddha in Buddhism). Buddhists worship these five positions as the Five Buddhas. Among them, the gold boy (Adam) is Shakyamuni, and the jade girl (Eve) is Guanyin (i.e. View-Sound) Bodhisattva.

圖11.5.2.4顯示婚禮之後，翠玉女向墨西哥展示了創作《墨西哥法典》的計劃，她要從草籽中挑選出一千零一顆靈丹，然後用左翼蜂鳥造人的理論和過程為線索把那一千零一顆靈丹束成亦作蜻蜓眼塔。圖3是墨西哥此時的肖像，他身體如同充滿了眾功德水的大雲，充滿了天空。圖4是翠玉女的肖像，展示了她的語言才華，出口成章，把充滿眾功德水的大雲變成錦繡文章，從天而降。倆人把左翼蜂鳥造太陽（神）的故事線索編織成了一張網（如圖5所示），把一千零一顆靈丹串聯成了一個玉米穗兒（如圖6所示），來和墨西哥人分享（如圖7所示）。這就是我們今天看到的《墨西哥法典》，又名《無字天書》（如圖8所示）。
Figure 11.5.2.4 shows that after their wedding, Chalchiuhtlicue showed Mexico her plan to create the Mexican Codex. She wanted to select 1,001 Spiritual Catholicons (aka. Sage’s Pearls and Sky Pearls) from the seaweed seeds, and then use the theory and process of Huitzilopochtli creating humans as clues to tie the 1,001 Spiritual Catholicons into a dragonfly eye tower. Figure 3 is Mexico's portrait currently. His body is like a big auspicious cloud, filling the sky. Figure 4 is the portrait of Chalchiuhtlicue, showing her language talent, speaking fluently, turning the big juristic cloud filled with water of merit into many splendid articles that fell from the sky. The two wove the clues of the story of Huitzilopochtli creating Sun (God) into a net (as shown in Figure 5) and connected the 1,001 Spiritual Catholicons into a maize cob (as shown in Figure 6), to commonwealth with the Mexicans (as shown in Figure 7). This is the Mexican Codex we see today, also known as the Painted Book (as shown in Figure 8).

11.6 五果 Five Fruits 
生命之樹結的果共有五種，分別是異熟果、等流果、士用果、離係果、和增上果。
Tree of Life bears five kinds of fruits, namely, Mutant Fruit, Equal Stream Fruit, Warrior’s Usage Fruit, Off-is Fruit, and Escalator Fruit.

11.6.1 異熟果 Mutant Fruit 
異熟，是無意識的主要特性。變異即是成熟，因為變異可以持業。業是身口意的行為習慣。現在的身口意行為是過去積累的業的現行，所以業就是身口意的行為。異熟果是說無意識收集來的諸法種在生活中受熏染而成長，異類、異地、異時而成熟。什麽是諸法種子？如本章生命之樹所談的五位百法就是。什麽是異類？如本章的百法就是眾生被分成了五位，每位法中還有分位，都可以認為是彼此各異的類。什麽是異地？如插圖11-23至31所示的九地各異。什麽是異時而熟？任何一個行為，其異熟果可能三個月後成熟，也可能三年後成熟，也可能十年、三十年後成熟。
Mutation, is the main characteristic of unconsciousness. Mutation is ripening because it can keep karma. Karma is the behavioral habits of the body, mouth, and intention. The present behaviors of body, mouth, and intention are the performance of karma accumulated in the past, so karma is the bodily orally and intentional behavior. Mutant Fruits means that the juristic seeds collected by unconsciousness grow in life by being fumigated, and ripen in different species, in different places, at different times. What are the juristic seeds? As for the “5 positions 100 laws” explained in the Tree of Life, all are juristic seeds. What is the said different species? As for the 100 laws in the chapter are all sentient, are categorized into five positions, and more sub-positions, what can be viewed as such a few different sentient species. What is the said different locations? As for any behaviors of present, their mutant fruits may ripen at any heartlands in illustration 11-23 to 31. What is the said different time? As for any behavior, its mutant fruit may ripen in 3 months, in 3 years, in 10 years, or in 30 years.

無意識自是自果；異熟果是無意識自體變異的體現。無意識的異熟果一但成熟，許多異熟果流出如同瀑布的水流，恒相續，可以保持有情的身命和業，因此有情有了命根和業力。在因果關係的分析中，異熟自成一類，異熟果的原因是異熟。
Unconsciousness self is the self-fruit; the mutant fruit is the manifestation of unconsciousness’ mutation. As soon as the mutant fruits in unconsciousness are ripe, many of them flow out like waterfall streams, constant and continuous, which can maintain the body's life and karma, and thus sentient beings have their life root and karmic power.  In the analysis of causality, mutant fruit is in a category of its own, the cause of mutant fruit is mutation.

11.6.2 等流果 Equal Stream Fruit 

果與因相似，同類或相似的果法，前法為後法開導，持續不斷地從生命之樹中流出，被稱為等流果。前法為後法開導是說，前善果引後善法相繼，被牽引的後果與前因相似；前無記業引流後無記業同類跟隨；前念惡行招引後麵的惡業相繼，果似因而流出。此果雖然是以前意識為主導，聖人說，應當考慮這是心整體的功能，八種識中都有等流果。
Fruits are like causes, same category or similar fruit laws, the former leading the latter, continually flowing out from Tree of Life are named as Equal Stream Fruit. The former leading the latter is saying that former benevolent fruits lead succeeding benevolent laws, the being led latter fruits and the former causes are similar; former memory-less karma draws the flow of the latter memory-less karma of the same kind to follow; the front ferocious spells of ferocious behaviors attract the evil karma that follows, the fruits are similar to the reasons, hence flowing out. The fruits are dominated by preconscious-ness though, sages say, it should be considered that this is a function of the heart (i.e., mind) as a whole and that there are Equal Stream Fruits in all the eight senses.

在因果關係的分析中，等流因由三種因構成：遍行因、相應因、同類因。遍行因是說心所有法中的五位遍行法，無處不在，可以為因。相應因，例如，當前意識生起時，與其相應的18位心所有法（參見識蘊）會相應而起；當意識升起時，與其相應的51位心所有法也會伺機而動；當行舍時，無意識（古作神識，亦作福）會出現。同類因，意處（即前意識）中的勝者招引分布在三界九地（如圖11.6.2）的同類來分食可愛果。
In the analysis of causation, equal stream causes consist of three kinds of causes: omnipresent migration cause, correspondence cause, and same category cause. The omnipresent migration cause means that the five Omnipresent Heartland Laws (cf. section 11.4.4.1.1) are ubiquitous and can be the causes. Corresponding causes, e.g., when preconsciousness arises, its corresponding 18 associative heartland laws (cf. sense node) will arise; when intent-sense (i.e., consciousness) rises, its corresponding 51 correlative heartland laws (cf. sense node) will also be waiting for the opportunity to move; and when acting renunciation, unconsciousness (anciently known as God-sense, Fortune) will appear. Same category causes are such as victors in preconsciousness attract the same kinds of interests distributed in the three boundaries nine heartlands (see figs. 11.6.2) to partake of the lovely fruits.

廣義上講，等流果亦是異熟果。五果中的異熟果、士用果和增上果，都可以通攝一切因果。五果的區分需從依處著眼：習氣依處得異熟果；隨順依處得等流果；士用依處得士用果；真見依處得離係果；所餘依處得增上果。
In a broader sense, equal-stream fruits are also mutant fruits. Among the five fruits, mutant fruit, warrior’s usage fruit, and escalatory fruit, each can assimilate all causalities. To distinguish the five fruits, should look at the dependent places: dependent place of habits, life tree bears mutant fruits; dependent place of obedience, life tree bears equal-stream fruits; dependent place of warrior’s usage, life tree bears warrior’s usage fruits; dependent place of true view, life tree bears off-is fruits (i.e., liberation fruit); all other dependent places, life tree bears escalatory fruits.

  

下麵以十惡十善的因果來說明等流果。
甲）殺生因果，殺生之罪能令眾生墮三惡道（如圖11.6.2-20，21，22）。若生人中，得二種果報，短命，多病。若離殺生，即得成就十離惱法：（一）於諸眾生普施無畏；（二）常於眾生起大慈心；（三）永斷一切嗔恚習氣；（四）身常無病；（五）長壽；（六）恒為非人之所守護；（七）常無惡夢，寢覺快樂；（八）滅除怨結，眾怨自解；（九）無惡道怖；（十）命終生天。
The following is illustrations of equal-stream fruits in terms of the cause and effect of the ten evils and ten goods.
I) Cause and effect of killing livings, the crime of killing can cause sentients to fall into the three ferocious paths (cf. Figs. 11.6.2-20, 21, 22). If born among human beings, gain the two kinds of fruit retributions: short life, and many illnesses. If leaving killing, achieves the Ten Laws of leaving annoyance: (1) pervasively donating fearlessness to sentient beings; (2) constantly with great merciful heart to sentient beings; (3) permanently severance off all habits of irritable indignity; (4) constant absence of disease in body; (5) longevity; (6) constant guardianship from non-humans; (7) constant absence of nightmares and enjoyment of delightful sleep; (8) extinction of complaining ties, and self-solutions of all grudges; (9) absence of terrors from ferocious paths; (10) will escalate to sky at end of the life.

乙）偷盜之因果，劫盜之罪亦使眾生墮三惡道。若生人中，得二種果報：貧窮，共財不得自在。若離偷盜，即得十種信法：（一）資財盈積；（二）多人愛念；（三）人不欺負；（四）十方讚美；（五）不憂損害；（六）善名流布；（七）處眾無畏；（八）財命色力，安樂辯才，具足無缺；（九）常懷施意；（十）命終生天。
丙）邪淫之因果，邪淫之罪亦令眾生墮三惡道。若生人中，得二種果報：妻子不貞潔，不得隨意眷屬。若離邪淫，即得四種智所讚法：（一）諸根調順；（二）永離喧掉；（三）為世稱歎；（四）妻莫能侵。
II) Cause and effect of stealing, the crime of robbery and theft also cause sentient to fall into the three ferocious paths. If born among human beings, gain the two types of fruit retributions: poverty, and insufficient on commonwealth. If leaving stealing, gain the ten kinds of belief laws: (1) accumulating wealth to fulfillment; (2) being loved and spelled by many; (3) not to be bullied; (4) being praised in ten directions; (5) not worrying losses and damages; (6) good reputations spreading prevailingly; (7) being fearless in crowds; (8) wealthy fate, colorful power (color means matter, substance in Buddhism, so here it means physical; cf. color node), and ease-fully enjoying eloquence; (9) always bosom renunciative intentions; (10) escalating to sky at the end of life.
III) Cause and effect of heretical sexuality, the crime of heretical sexual conducts also causes sentients to fall into the three ferocious paths. If born among humans, gain the two kinds of fruit retributions: wife is unchaste; cannot get agreeable affiliations. If leaving heretical sexual behaviors, gain the four kinds of intelligences praised by all: (1) all roots are concordant; (2) forever left from clamor; (3) being praised by mundane beings; (4) wife not being intruded.

丁）妄語之因果，妄語之罪亦令眾生墮三惡道（如圖11.6.2-20、21、22）。若生人中，得二種果報：多被誹謗，為他所誑。若離妄語，即得八種天所讚法：（一）口常清淨，如優缽華香；（二）為諸世間之所信服；（三）發言成證，人天敬愛；（四）常以愛語安慰眾生；（五）得勝意樂，三業清淨；（六）言無誤失，心常歡喜；（七）發言尊重，人天奉行；（八）智慧殊勝，無能製伏。
戊）綺語之因果，綺語之罪，亦令眾生墮三惡道。若生人中，得二種果報：言人不信，語不明了。若離綺語，即得成就三種決定：（一）定為智人所愛；（二）定能以智，如實答問；（三）定於人天威德最勝，無有虛妄。
IV) Cause and effect of delusive speech, the crimes of delusive speeches also cause sentients to fall into the three ferocious interests (Fig. 11.6.2-20, 21, 22). If born among humans, receives two kinds of fruit retributions: being slandered often; being deceived by others. If afar delusive speeches, gain the eight honorable laws praised by skies: (1) a constantly immaculate mouth, like fragrant flower in a beautiful vase; (2) faithfully believed by all mundane beings; (3) speeches are readily testified, are respected and loved by humans and skies; (4) always consoling sentient beings with lovable words; (5), gain victoriously intentional laughs, with bodily, oral, and intentional, the three kinds of immaculate karmas; (6) no mistakes in speeches, the heart always rejoices; (7) speech is respected and valued, humans and skies follow it; (8) intelligence and gnosis are superiorly victorious, no one who can subdue it.
V) Cause and effect of flowery speeches, the crime of flowery speeches also causes sentient beings to fall into the three ferocious paths. If born among humans, gain the two kinds of fruit retributions: words are not believed, and speeches are not clear. If leaving away flowery speeches, gain the three kinds of certainties: (1) being loved by the wise; (2) capable to answer questions factually by intelligence; (3) definitely the most victorious virtues and majesties among humans and skies, without illusions.

己）惡口之因果，惡口之罪，亦令眾生墮三惡道。若生人中，得二種果報：常聞惡聲，言多諍訟。若離惡口，即得成就八種淨業：（一）言不乖度；（二）言皆利益；（三）言必契理；（四）言詞美妙；（五）言可承領；（六）言則信用；（七）言無可譏；（八）言盡愛樂。
庚）兩舌之因果，兩舌之罪，亦令眾生墮三惡道。若生人中，得二種果報：眷屬乖離，親族弊惡。若離兩舌，即得五種不可壞法：（一）得不壞身，無能害故；（二）得不壞眷屬，無能破故；（三）得不壞信，順本業故；（四）得不壞法行，所修堅固故；（五）得不壞善知識，不誑惑故。
VI) Cause and effect of ferocious mouth, the crime of ferocious mouth also causes sentients to fall into the three ferocious paths. If born among humans, gain the two fruit retributions: often hearing ferocious voices; words are more about expostulations and litigations. If leaving ferocious mouth, soon can achieve the eight kinds of immaculate karma: (1) words do not misbehave; (2) speeches are beneficial; (3) words definitely concord to principles; (4) sayings and words are wonderful; (5) speeches are agreeably acceptable; (6) speeches are trustworthy and useful; (7) speeches are free from ridicule; (8) sayings are all lovable and laughable.
VII) Cause and effect of two-tongue (i.e., sowing discord among people), the crimes of two-tongue also cause sentients to fall into the three ferocious paths. If born among humans, gains two kinds of fruit retributions: family members leave him or her; relatives and clansmen despise him or her. If leaving two-tongue, gain the five indestructible laws: (1) gain of an indestructible body, because of none the capable to harm him or her; (2) gain of an indestructible family, because of none the capable to separate them; (3) gain an indestructible belief, which is obedient to one's own karma; (4) gain indestructible juristic behaviors, because of solid cultivation; (5) gain of indestructible benevolent knowledge, because of not deceiving and suspecting.

辛）貪欲之因果，貪欲之罪，亦令眾生墮三惡道（如圖11.6.2-20，21，22）。若生人中，得二種果報：心不知足，多欲無厭。若離貪欲，即得成就五種自在：（一）三業自在，諸根具足故；（二）財物自在，一切怨賊，不能奪故；（三）福德自在，隨心所欲，物皆備故；（四）王位（注1）自在，珍奇妙物，皆奉獻故；（五）所獲之物，過本所求，百倍殊勝，由於昔時，不慳嫉故。
注11.6.2-1，全部的佛教徒都是真正的上帝的子女，所以都是法王子，法公主，法王，或法女王。這是佛教的傳統。
VIII) Cause and effect of greedily desire, the crime of greedy desire also causes sentients to fall into the three ferocious paths (see fig. 11.6.2-20, 21, 22). If born among human beings, gain the two fruit retributions: heart without contentment; insatiable multi desires. If leaving greedy desires afar, soon achieve the five kinds of self-sufficiencies: (1) three karmas self-sufficiencies, because of having all the roots; (2) financial assets self-sufficiency, because all resentful thieves can not take them away; (3) fortune and virtue self-sufficiency, because everything is available at one's own will; (4) king’s throne (note 1) self-sufficiency, because all the treasures and wonders are offered; (5) all things gained are a hundred times more than one could ever ask for, because one did not be stingy and jealous in the past.
Note 11.6.2-1, All Buddhists are authentic children of God, and so all are juristic princes, juristic princesses, juristic kings, and juristic queens. This is a Buddhist tradition.

壬）嗔恚之因果，恚嗔之罪，亦令眾生墮三惡道。若生人中，得二種果報：常被他人求其長短，常被於他之所惱害。若離嗔恚，即得八種喜悅心法：（一）無損害心；（二）無嗔恚心；（三）無諍訟心；（四）柔和質直心；（五）得聖者慈心；（六）常作利益，安眾生心；（七）身相端嚴，眾共尊敬；（八）以和忍故，速生仙境。
IX) Cause and effect of irritable indignity, the crime of irritable indignity also causes sentients to fall into the three ferocious paths. If born among humans, gain the two fruit retributions: always being asked for faults and deficiencies; often being annoyed and harmed by others. If leaving irritable indignity afar, soon gain the eight kinds of delightful heart laws: (1) harmless heart; (2) non-irritable heart; (3) no heart of expostulation and litigation; (4) soft and qualitative upright heart; (5) gain of sagely merciful heart; (6) always to do beneficial profit to comfort sentients’ hearts; (7) decent bodily appearances are respected by crowds; (8) due to harmonious countenances, speedily aboard godly environment.

癸）邪見之因果，邪見之罪，亦令眾生墮三惡道。若生人中，得二種果報：生邪見家，其心諂曲。若離邪見，即得成就十功德法：（一）得真善意樂，及真善等侶；（二）深信因果，寧殞身命，終不作惡；（三）唯歸依佛，非餘天等；（四）直心正見，永離一切之吉凶疑網；（五）常生人天，更不在於惡道；（六）無量福慧，轉更增勝；（七）永離邪道，行於正道；（八）不起身見，舍諸惡業；（九）住無礙見；（十）不墮諸難。
X) Cause and effect of heretical views, the crime of heretical views also can cause sentients to fall into the three ferocious paths. If born among humans, receive the two fruit retributions: born in heretical family, with a flattery heart. If leaving heretical views afar, soon gain the ten kinds of virtuous merit laws: (1) gain of intentional laugh of true benevolence, and true benevolent companion, etc.; (2) deeply belief in the cause and effect, rather than perish not to do evil; (3) only converting to Buddha (note, Buddha is a Pali word, means perception), not other skies, etc.; (4) straightforward heart with correct views, leaving afar from suspenseful net of all the auspicious and ominous for ever; (5) constantly reborn among humans and skies, not going to the ferocious paths; (6) infinite quantity of fortune and gnosis, and turning to be more victorious; (7) behaving on correct path, to be far away the heretical paths forever; (8) not arousing Seth-view, and giving up all the ferocious karmas; (9) dwelling on non-hindrance views; (10) not falling into all kinds of difficulties.

11.6.3 士用果 Warrior’s Usage Fruit 
士用果，是作者借助於工具媒體等所做事業，如農夫之於莊稼收獲穀麥，商賈之於貨物倉儲運輸獲得金錢利潤，僧道之於道果為他人解惑超渡。士用果的原因是 “能”，稱作能作因，聖經用詞 “亞伯”（義為能；如圖11.6.3-8），亦作觀待因，即人的主觀能動性。能作因是集起四緣（能緣緣，所緣緣，等流緣，增上緣；參見14.1節）中的能緣緣。那這 “能” 是個什麽東西？
Warrior usage fruit, which is the undertakings done by the maker with the help of tools and media, such as farmers harvesting crops, merchants warehousing and transporting goods to obtain monetary profits, and such as, monks and nuns using Off-is Fruits to solve donatory muddles and transcendentally ferry them. The cause of Warrior Usage Fruit is “able,” called “Able Reason”, the Biblical word for it is “Abel” (meaning able; see figs. 11.6.3-8), and known as “reason of watching-that await-here”, that is, human subjective initiative. The “Able Reason” is the first factor among Aggregate Arousal’s (cf. 14.1) four factors: able-to-aggregate factor (i.e., subjective), being-aggregated factor (i.e., objective), equal-stream factor, escalator factor. Then, what is this “able”?

“能”是前意識（夏娃識）執著的 “前念衰敗後的痕跡”，有思想機製中內部的“隨念自我”的功能。佛教中稱此微弱的 “自體”為 “摩納婆”（漢譯為儒童）；此狀態的身體狀態為 “神身天”（如圖8所示）。此 “能” 在中華文化中稱作 “福”（如圖35），亦作大力神，印度教中作婆羅門（Brahmin），基督教伊斯蘭教和古埃及文化中稱作亞伯（Abel；如圖38），日耳曼文化中作馬格尼（Magni），墨西哥文化中作靈龍（Quetzalcoatl；如圖36，39）。
The “Able” is the “trace of the faded former thought” that the preconscious (Eve-sense) clings to and has the function of internal “along thoughts ego” in mind mechanism. In Buddhism, the “Able” is called “Manava” (which is translated into Chinese as “Genius child”); the physical state is called “God’s Body Sky” (as shown in Figure 8). The “Able” is called “Fortune” (as shown in Fig. 35), also known as Great Strength God in Chinese culture, Brahmin in Hinduism, Abel in Christian Islam and ancient Egyptian culture (as shown in Fig. 38), Magni in Germanic culture, and Quetzalcoatl in Mexican cultures (as shown Figures 36, 39).

能做因或觀待因依領受依處而建立，即依於主觀和客觀的受性而建立。觀待因，謂觀待此令彼諸事或生或住或成或得；依此，觀待因又可分為兩種意義。
（一）就人而言，此力用乃依有情而生，如農夫之於搗碎麥成麵，商販之於理財而獲利，皆依彼士夫之力而成諸事業。
（二）就法而言，諸法之生乃因諸作具而有，如農夫因莊稼而收獲，商賈因貨而獲利。
結合這兩種意義，士用果，是作者依靠工具而成就的事業；此果廣通一切有為法。
“Able Reason” or “Watching-That Awaiting-Here Reason” is established in accordance with the place of acceptance, i.e., in accordance with the subjective and objective nature of receiving. The “Reason of Watching-That Awaiting-Here” is that watching-that and awaiting here can cause all affairs to be born or to sustain or to establish or to obtain; accordingly, the cause can be divided into two meanings.
(1) In the case of human beings, this power usage is generated by sentient beings, such as the farmer who pounds wheat into flour, or the merchant who manages his money and makes a profit, all of which business affairs are generated by the human powers. 
(2) As far as law is concerned, all laws come into being by means of various tools and medias, such as the farmer harvesting crops and the merchant profiting from goods. 
Combining these two meanings, the “warrior’s usage fruit”, is the life business that the maker accomplishes by relying on his tools; and this fruit is broadly applicable to all “have as laws” (i.e., all mundane laws).  

11.6.4 離係果 Off-is Fruit 

係即是，義為在認知的過程中係縛結生。“係縛結生”是說“亞當識（即無意識的汙染部分）和夏娃識（即前意識）”締結生命，創造眾生。夏娃識能辨別善惡美醜，進而潤色主觀和客觀事物成為生命體，成為眾生。他們倆製造生命體的速度很快，很短的時間內就能製造一個小世界的眾生（參見14.1節《集起》）。隨著生活，亞當識和夏娃識不斷地創造眾生，人就有了“八萬四千煩惱（亦作塵勞，魔軍，病；參見14.3節《煩惱的數》）”。或說人隻造業，不消業，以至於身心日益沉重，成為了“自我（即轉移身見；參見11.4.4.1.4《根本煩惱》）”的奴隸。此中亞當識和夏娃識的過失嚴重，實行割禮和洗禮是必要的。離係是說，人接受了割禮和洗禮之後，移除了“八萬四千塵勞”，脫離了煩惱的係縛，獲得了解脫。所以，離係果義為被拯救了，解放了，涅槃。
The word “Is” of Off-is Fruit is present tense third-person singular of “Be”, means tethering livings during cognitions. The phrase “to tether livings” means that “Adam-sense (i.e., the contaminated part of unconsciousness) and Eve-sense (i.e., pre-consciousness)” tie up life, and create sentients. Eve-sense can distinguish good, evil, beauty and ugliness, and then embellish subjective and objective things to become life forms and sentients. Adam-sense and Eve-sense create living beings very fast, just in a short time they can create a small world of sentient beings (cf. Section 14.1, “Aggregate Arousal”). As life goes on, Adam-sense and Eve-sense continue to create sentients, therefore human has “84,000 annoyances (also known as dust labors, demonic armies, and diseases; see Section 14.3, “Number of Annoyances”). Or saying that mundane people only create karma, do not eliminate them, so that their bodies and hearts become increasingly heavy, and they become slaves to Seth (i.e., ego, translocation body view; cf. 11.4.4.1.4 Fundamental Annoyances). In this case, the faults of Adam-sense and Eve-sense are so serious that circumcision and baptism are necessary. The word Off-is means that after receiving circumcision and baptism, a person has eliminated the “84,000 Dust Labors”, untethered from the bondages of annoyances, gained salvation. So, Off-is Fruit means liberation, salvation, nirvana.

什麽是割禮？割禮是說用慧（亦作金剛，掃帚），來消除迷惑和煩惱，就像用刀來切東西，如同用掃帚來掃地，所到之處，無明黑暗都可以被消滅。割禮的過程就是學習四勝諦，移除“八萬四千塵勞”的過程。
什麽是洗禮？修習道諦的過程就是根據 “淨識害有”的原理，引淨識殺死煩惱和習氣，消除精神汙染的過程。因為識在四大種之中是水（參見11.2節），古人就形象地把修習道諦，這個洗禮的過程說成了，“引發大洪水，淹死八萬四千魔軍”。在本書的16.3節，埃及夏娃展示了她自己的洗禮，成為眾生之母的過程。
What is circumcision? Circumcision is the use of gnosis (also known as philosopher’s stone, broom) to remove muddles and annoyances, like using a knife to cut something, like using a broom to sweep the floor, wherever you go, the darkness of ignorance all can be eliminated. The process of circumcision is the process of learning the Four Victorious Cruxes to remove the “84,000 Dust Labors”.
What is baptism? The process of practicing Path Victorious Crux is the process of eliminating spiritual pollution by invoking immaculate senses to kill annoyances and habits according to the principle of “immaculate senses harm haves”. Because senses are water among the four great seeds (cf. 11.2), the ancients figuratively described the process of baptism as “triggering a great flood and drowning 84,000 demonic armies”. In section 16.3 of this book, Egyptian Eve demonstrates her own baptism into the process of becoming the mother of all living beings.

圖11.6.4-35顯示離係果是禁果，什麽意思？在修習道諦，成就離係果的過程中，修習者是根據 “無意識（古作神識）隻與舍受相應”的原理，用 “行舍” 來引發 “正等明”的出現，並滋養其生長壯大。“正等明”就是 “無所有天”（如圖2），亦作微妙本心，常寂光天，拯救，涅槃，畢竟空，無上正等正覺，太陽神，大日如來，梵語阿褥多羅三藐三菩提，納瓦特語奧林·托納修（Ollin Tonatiuh）。正等明隻與舍性相應，隻與等、舍、空相應，不與有、集、取相應。若你去摘取離係果，它就滅了，死了，而你就已經損失靈水了，如圖35所示。那如何成就離係果？道諦的十渡總括了一切成就離係果的辦法，總括了一切善法。
Figure 11.6.4-35 shows that Off-is Fruit are forbidden fruits, wherein? In the process of practicing Path Crux to achieve Off-is Fruit, practitioners, based on the principle that “unconsciousness (anciently known as God-sense) corresponds only to renunciation acceptance”, use “acting renunciation” to trigger the emergence of the “Correct Equality Light” and nourish its growth and development. The “Correct Equality Light” is the “No Objective Have Sky (as in Figure 2)”, also known as “Delicately Wonderful Original Heart”, Constant Silence Light Sky, Salvation, Nirvana, Empty after All, Non-Upper Correct-Equality Correct-Perception, Sun God, Great Sun Tathagata, Sanskrit word Anuttara Samyak Sambodhi, Nahuatl word Ollin Tonatiuh. Correct Equality Light corresponds only to renunciative acceptance, only to equality, renunciation, and emptiness, not to have, aggregate and fetch. If you fetch the off-is fruit, it perishes, dies, and you have lost spiritual water, as shown in Figure 35. So, how to accomplish the off-is fruit? The ten Arks in Path Crux summarize all the ways to achieve the fruits, summarizing all the benevolent laws.

為了取得和持有離係果，古人建立了基於涅盤的無為法。無字代表涅槃，如插圖2所示，區別於有為法。有為法是基於帝釋天（即轉移身見，我）的法，如五蘊中的94位法，都是有為法。唐玄奘（公元602- 664）依據成就涅槃的程度不同設立了六位無為法，分別是虛空無為，擇滅無為，非擇滅無為，不動無為，想受滅無為，和真如無為。
To attain and hold the off-is fruits, Ancients established “None-as Laws” based on nirvana which is as shown in Illustration 2. The word None means empty after all, distinguishing it from the Have-as Law. The Have-as Law based on the Seth Sky (i.e., translocation body view, I), such as the 94 laws talked in five nodes, all are have-as laws. Tang Tripitaka (602- 664 CE) established the six None-as Laws based on different degrees of attainment of nirvana: vague empty none-as, selective termination none-as, non-selective termination none-as, immovability none-as, think acceptance extinction none-as, true suchness none-as. 

甲）虛空無為，古代和現代的心理學都發現了這種人，就有人有這樣的性格或世界觀。從虛望空，隨遇而安，無所事事，什麽事都看得開，就是虛空無為。另外，有些人擅研究，愛讀書，觀察飛花落葉，就覺悟了法性和集起（參見14.1節），成為了辟支佛。這種人的覺悟膚淺朦朧，不徹底且不係統，所以也被稱作虛空無為。
乙）擇滅無為，謂有選擇地消滅了某些煩惱障或所知障。例如15.2節《鹿乘果》中的前三果（如插圖33，35）都屬於擇滅無為。另外第16章《道諦》中的一地至七地成就，也都屬於擇滅無為。
I) Vague Empty None-as Law. Both ancient and modern psychology have discovered this kind of person who has such a personality or worldview, looking from vague to empty. To be at peace in ever-changing environments, to do nothing, to be open to everything, is “vague empty none-as law”.  In addition, some people are good at research, love reading, observing flying flowers and falling leaves, then realize juristic nature and Aggregate Arousal (cf. section 14.1), become a “Path Explorer Buddha”. Because such people's enlightenment is superficial and hazy, not thorough, not systematic, their enlightenments are also called “vague empty none-as law”.
II) Selective Termination None-as Law, the saying is that some Annoyance Hindrance and Know Hindrance are selectively eliminated. Such as in section 15.2 Deer Vehicle Fruits, the first three shamanic fruits (as shown in fig. 33, 35), all are this kind of Selective Termination None-as Law. And in chapter 16 Path Crux, achievements from the first land to the seventh lands, all belong to this category.

丙）非擇滅無為，不由智力的撿擇，依諸法性清淨，行於金剛無間道（如聖經中的大洪水；參見16.7節和第17章），達善惡兩滅。15.2節的阿羅漢果，和第16章中的八至十地成就都屬於非擇滅無為。
丁）不動無為，金剛喻定發起後，或長時於四諦中反複證得諸真如，行者於空中發起聖行。前意識遇空則止，名為不動，不辨別了，由是一切煩惱不能動；此狀態名不動無為，是阿羅漢和八地及以上大菩薩的成就。
III) Non-selective Termination None-as Law, no intelligent selection, depending on immaculateness of juristic nature, practitioner migrates on “Philosopher-Stone Non-intermittent Path” (such as the Great Flood in the Bible; cf. section 16.7 and chapter 17), arrives at termination on both good and evil.  Ararat fruit in section 15.2, and achievements from the eighth land to the tenth land in chapter 16, all belong to this kind of achievements.
IV) Immovability None-as Law, after “Philosopher-Stone Nonintermittent Path”, or the repeated study and testaments on those true-suchness in Four Cruxes over a long period of time, the practitioner arouses victorious behaviors in emptiness. Preconsciousness becomes still, namely Immovability, when it encounters empty, does not move, does not discriminate, and because of this all annoyances can not move; this state is called “immovability none-as law”, is the achievement of Mount Ararat and Mahasattvas of the eighth land and above.

戊）想受滅無為，亦名滅盡定，亦名滅受想定，常寂光天（即插圖11.6.4-2），圓成實相，無餘依涅槃，畢竟空等。修習者依第四禪力，熄滅想和受這兩位遍行心所有法，心停滯於常寂光中，清淨自在，即是想受滅無為。沒有主觀和客觀的區別，那心（即思想意識）怎麽會存在呢？答：客觀環境是普遍的常的狀態。因為常無名、無數、無量，所以說是無所有天。那狀態隻有常，沒有業變量，所以被稱為常寂光天。“天”字代表無意識的純淨部分，義為安靜，深奧的知識。也是從這裏把無意識的汙染部分劃分給了亞當識（即阿賴耶識），並定義其為黑色， 是地。佛教以清淨為天，煩惱為地，夏娃識（即前意識，即末那識）為眾生。
V) Think Acceptance Extinction None-as Law, alias Constant Silent Light Sky (Fig. 11.6.4-2), consummate fact, non-dependant nirvana, empty after all, termination end stillness, etc. Depending on power of fourth meditation, to extinguish Think and Acceptance the two omnipresent heartland laws, heart dwells in Constant Silent Light Sky lucidly, immaculate, self-sufficient, is “think acceptance extinction” none-as law. There is no distinction between subjective and objective, so how can heart (i.e., mind) stand? Answer: The environment is pervasively constant. Because the constant is nameless, numberless, and quantity-less, it is said to be the “not subjective have sky”. That state has only constant and no karmic variables, so it is called the “constant silent light sky”. The word "sky" represents the immaculate part of unconsciousness, meaning quietness and profound knowledge. It is also from here that the contaminated part of unconsciousness is divided into Adam-sense and defined it as black, the earth. In Buddhism, quietness is sky, annoyances are earth, and Eve-sense is crowds of sentient. 

己）真如無為，修習者依據此七種真如，得到了離係果。（一）流轉真如，謂有為法流轉實性，參見13.4.1節。（二）實相真如，謂人無我，法無我，人法兩空所顯的實性；就是無餘依涅槃，如圖11.6.4-2。（三）唯識真如，謂染淨法唯識實性。（四）安立真如，是第13章《苦諦》。（五）邪行真如，是第14章《集諦》。（六）清淨真如，是第15章《滅諦》。（七）正行真如，是第16章《道諦》。
VI) True Suchness None-as Law, based on these seven kinds of true suchness, the practitioner attains the off-is fruit. (1) Cycle True Suchness is talking of circulating factuality of Have-as Laws, cf. section 13.4.1. (2) Factuality True Suchness is manifestation when human is empty, and law is empty. This true suchness is nirvana, is Fig 11.6.4-2. (3) Sense Only True Suchness is saying that both contaminated laws and immaculate laws are senses only. (4) Establishment True Suchness is chapter 13 Bitter Crux. (5) Ferocious Behavior True Suchness is chapter 14 Aggregate Crux. (6) Quietness True Suchness is chapter 15 Salvation Crux. (7) Correct Behavior True Suchness is chapter 16 Path Crux.

11.6.5 增上果 Escalator Fruit 
增上果是說俱有因之果，是說在集起（參見14.1節《集起》）的四緣 {能緣，所緣，等流緣，增上緣} 中，除前三緣之外的所有元素，由或順或違或不障之功而為集起的增上因。此增上果是昔日所作的果。增上的因素就事而論有很多，但從勝處而言，隻有22處。當知，增上緣即是這22處或根。根是因義，增上義。
這22根是（一）眼根，耳根，鼻根，舌根，身根，意根；（七）男根，女根，命根；（十）苦根，樂根，舍根，憂根，喜根；（十五）信根，精進根，念根，定根，慧根；（二十）未知當知根，已知根，俱知根。
Escalatory Fruit is said to be the fruit of a joint cause of the four elements of Aggregate Arousal (cf.14.1) {able, objective, equal stream, escalation}, all elements other than the first three causes are escalatory causes of the set-arising, by the effects of either promoting or contradicting or un-hindering. The escalatory fruits in this set-up are the fruits of what are done in the past. There are many factors of escalation as far as affairs are concerned, but in terms of the victorious places, there are only twenty-two. When it is known that the escalatory factors are these twenty-two places or roots. Root is the meaning of cause, the meaning of escalation.
The twenty-two roots are (1) eye root, ear root, nose root, tongue root, body root, intent root; (7) male root, female root, life root; (10) bitter root, laugh root, renunciation root, gloomy root, delight root; (15) belief root, diligence root, spell root, still root, gnostic root; (20) root of unknowing which should be known, known root, root of all-knowing all-seeing.

一至六，眼耳等六根是十二生長處中的內六處，參見11.3節。七至九，男根是男人的生殖器；女根是女性的生殖器。命根是無意識，因為無意識的異熟果不斷地流出可以維持眾生的身心及業。十至十四，苦樂等是五受根，參見11.4. 2節的受蘊。十五至十九，信、念等是五善根，參見11.4.4.1. 3的善法。二十至二十二是三無漏根。未知當知根就是趣向，願意學習四勝諦。當一個人懂得了四勝諦，他或她就具有了已知根。若證得了四勝諦，就具有了俱知根。
First to sixth, the six roots, including the eyes and ears, are the inner six of the twelve growth places; see section 11.3. Seventh to ninth, the male root is the genitals of men; the female root is the genitals of women. Life root is unconsciousness because its mutant fruits flowing out continually can sustain sentient lives, bodies, and karma. Tenth to fourteenth, Bitterness, happiness, etc., are the five acceptance roots, cf. the Acceptance Node of Section 11.4.2. Fifteenth to nineteenth, belief, spell, etc. are the five benevolent roots, cf. the Benevolent Laws of Section 11.4.4.1.3. Twentieth to twenty-second are the three non-defilement roots. The “root of unknowing which should be known” means that he or she interests to, wills to learn Four Cruxes (aka. Four Noble Truths). When a man understands the four cruxes, he has the root of having known. After she proves the four cruxes, she has the root of all knowing all seeing.

  

下麵依據十善和十惡的增上果報來理解增上果。
（一）殺生業之增上果，能令田林生殖皆失其力，穀果欠收，貴物不現。反之不殺者，一切資產，得好結果。
（二）偷盜業之增上果，能使草樹穀果生惡害蟲，霜雹為害，饑饉現災。同類之眾，或在一家，或在一郡，或在一國，無不被害。反之不偷盜者，一家一村，一郡一國，俱由其福力，感招利潤。
（三）邪淫業之增上果，能使國土招暴風雨之害，塵埃穢惡之毒。反之不邪淫者，不致感招天變。
The following is an understanding of the escalator fruits based on the escalator fruits of the ten good and ten evils.
(1) The escalator fruits of killing karma are that it can cause all fields and forests to lose their fertility, grains and fruits are harvested less, expensive things don’t show up. On the contrary, not killing, all capitals produce lovable fruits.
(2) The escalator fruits of stealing karma can cause ferocious pests in grass trees and fruits, can lead to show up of frost hail and famine disasters. All people of the same kind, whether in a family a county or a country, are victimized. On the contrary, not stealing, a family a village a county and a country, all by their fortunate power induce benefits.
(3) The escalator fruits of heretical sexual conducts karma can cause the land to suffer from the harm of storms, the poison of filthy dusts. On the contrary, not committing heretical sex does not induce climate changes.

（四）妄語業之增上果。因其以卑劣之意欺於他人，此業種增上，能使外物感招汙穢不淨，所有目的，恒致失望；言語失其信用，命令違背不行。反之不妄語者，萬事能通，無諸絕望。
（五）綺語業之增上果，由此雜穢語業增上力，能致官失其位，商失其利，一切草木叢林，滿生荊棘毒草。反之不綺語者，官商恒榮，山河宜適。
（六）惡口業之增上果，能致居住世界，瓦石沙礫，塵芥荊棘之惡物，充滿觸近，諸不自由。反之若不惡口者，諸得自由。
(4) The escalator fruits of the delusional speech karma, due to the fact of deceiving others with vile intent, the karmic escalation can cause external objects to be defiled and impure, all purposes are always disappointed; words lose their credibility, and commands are defied, and not being carried out. On the contrary, not saying delusional speech can achieve all affairs without any despair.
(5) The escalator fruits of flowery speech karma can cause officials to lose their positions, businessmen to lose their profits, grasses and trees to be filled with thorns and poisonous plants. On the contrary, not saying flowery speech, officials and businessmen are always prosperous, the mountains and rivers all are agreeable.
(6) The escalatory fruits of ferocious mouth karma are that lives are full of evil things such as stones, glass debris, thorns, and thistles kinds of ferocious things are at touchable distance, there are many not freedoms. On the contrary, not having a ferocious mouth, one has many freedoms.

（七）兩舌業之增上果，由此離間語之增上力，能致大地高下不平，山陵丘墟突兀，道路嶮岨，穀稼不茂。反之不兩舌者，處處宜人。
（八）貪欲業之增上果，能使五穀欠收，財富短虧。反之，世道昌榮，山河壯麗，處事有餘，且常遇貴人。
（九）嗔恚業之增上果，能使戰爭劇烈，兵甲不息，荊棘遍地，果木苦澀。反之，鄰裏和睦，百業興隆；風調雨順，田園昌盛，山河宜人。
（十）邪見業之增上果，由斷常二見，不信善惡報應，因果道理。由此邪見及邪教，令人間失其善心。此增上力，能致器世界，上妙色香美味皆失，五穀欠收。
(7) The escalatory fruits of two-tongue (i.e., sowing discord) karma, escalatory power of sowing discord can cause the earth to be uneven, mountains and hills to be abrupt, roads to be rugged and rocky, crops to fail to flourish. On the contrary, not saying of two-tongue, place and places are pleasantly agreeable.
(8) The escalatory fruits of greedy desire karma can cause lack of harvest and shortfall in wealth. On the contrary, the world is prosperous, the mountains and rivers are magnificent, and they handle affairs easily, often encounter honorable people.
(9) The escalatory fruits of irritability and rage karma can increase wars intensity, military and weaponry are not extinct, vines and thorns are everywhere, fruits and vegetables are bitter and harsh. On the contrary, neighbors are in harmony, all industries are booming, the winds and rains are favorable, the garden lands are prosperous, and the mountains the rivers are pleasant.
(10) The escalator fruits of the heretical view karma, due to the severance and permanence edge views, not believing in retributions of good and evil, and principles of cause and effect, can cause the mundane people to lose their benevolent hearts. This escalator power can lead to the loss of the vessel world's fine colors, fragrances, and tastes, and the lack of harvests on all kinds of grains.

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