盧岩回憶錄
本人的回憶錄，宗教文化
目錄 Catalog：14.1 集起 Aggregate Arousal：14.1.1 塵刹土 Dust Instant Soil；14.1.2 四緣 Four Necessary Elements；14.2 煩惱的名 Names of Annoyances：14.2.2 九結 Nine Ties；14.2.8 五蓋 Five Covers；14.2.9 八纏 Eight Coils；14.3 煩惱的數 Numbers of Annoyances：14.3.1 八萬四千塵勞 84,000 Dust Labors；14.3.2 見惑 View Muddles；14.3.3 思惑 Mean Muddles
集諦，亦有彤弓素矢（如圖14-35至38）、愛經、業經等異名，談苦諦中苦的因是集。素矢是說貪嗔癡煩惱如同三支箭（如圖36），能射傷眾生。貪是八萬四千煩惱（參見14.3節）之首，是愛法的第一分（相分；參見11.1節），所以集諦又被稱作愛經。集諦總列了大千世界（如圖14-1至24）中的全部煩惱，都是業，所以集諦又被稱作業經。業是身口意三業。身業是身體行為習氣的積聚，此身即是；口業是語言習氣的積累，此口說的就是；意業是思想行為習氣的累積，此心所想的就是。業亦作身土，如圖35上部所示。圖23至31所示的九地，即生命之樹的樹幹，也是身土義。
Aggregate Crux, also known as Eros (as shown in Figures 14-35 to 38), Love Sutra, Karma Sutra, talks about the causes of bitter in Bitter Crux (Cf. Chapter 13). Eros refer to the three arrows of greed, irritability and ignorance (see Figure 36), which can hurt sentient beings. Greed is the first of the 84,000 annoyances (see Section 14.3) and the first juristic quadrant of Love (the phenomenal quadrant; see Section 11.1), so the Aggregate Crux is also called the Love Sutra. The Collective Meaning summarizes all the troubles in the Great Grand Worlds (as shown in Figures 14-1 through 24), all of which are karma, so the Collective Meaning is also called the Karma Sutra. Karma means the three karmas of body, mouth, and intent. Body karma is the accumulation of physical behavioral habits, that is this flesh body. Oral karma is the accumulation of oral habits, that is this mouth speaking. Intentional karma is the accumulation of thinking habits, which is the mind thinkings. Karma is also the bodily soil, as shown in the upper part of Figure 35. The nine lands shown in Figures 23 to 31, which are the trunk of the tree of life, also mean the bodily soil.
14.1 集起 Aggregate Arousal
集是心的功能，是收集，集合義，有三義：能集、所集、集起。能集是說心能收集諸法的種子。諸法的種子如第11章生命之樹中的百法。所集是說心即是那些收集來的種子。集起即心能發起被蘊育成熟的種子，使之現行。本小節先說一個集起的事例，然後談集起的四個必要因素，即四緣。
Aggregate means gathering, collection, is heart’s function, has three significances: able to collect, the being collected, and aggregate arousal. “Able to Aggregate”, means that heart is capable and continually collect all juristic seeds. What are juristic seeds? Such as the 100 laws in chapter 11 Tree of Life. “The being aggregated” means heart is those gathered seeds. “Aggregate Arousal” means that heart can arouse matured seeds into performances. This subsection first talks about an example of Aggregate Arousal, then talks about its four necessary factors.
14.1.1 塵刹土 Dust Instant Soil
下段文字說的是純幻覺狀態，即獨影境（參見11.4.5-3和12.1節）；從沒有身土開始，即從沒有思想意識和身體的感覺開始。
昏暗中，微弱朦朧的小我（注1）望見前麵有個類似株杌（注2）的東西，心想：那是什麽？好像是棵枯死了的樹！？（注3；瞬間轉移。）小我站在了山坡上枯樹樁的近前。環境變亮了（注4），在山坡上的小我看清楚了，那東西確實是（注5）棵枯樹。小我想：這是什麽地方？四處張望。（此塵刹土世界隨我所望而生長廣大。）小我意識到了自己在一個山坡上。環境變得越來越清晰，風吹枯草，波浪蕩漾，天上還有已經腐朽了的死鳥在飛。我望見遠處有個破房子，那是什麽地方？（注6，瞬間轉移）小我到了房子的附近，看清楚了，這是座廟。廟的建築變得越來越清晰；光照度由昏暗而變亮。廟門是關著的，裏麵什麽樣？（注7，瞬間轉移）我進了廟裏，廟門自動地關閉了（注8，瞬間轉移），裏麵一片漆黑。
The next text speaks of pure hallucination state, that is “solitary-head environment” (cf. section 11.4.5-3, and 12.1); starts without “bodily soil”, that is without bodily senses or feelings.
In the dimness, faint and hazy little-me (note 1) saw a stump like thing afar (2), thought: “what is that? Looks like a weathered tree stump!? (3; while little-me is watching, teleportation happens.)” Little-me stood near the dead tree stump on the hillside. At the same time, the environment became brighter (4). Little-I on the hillside saw clearly that it is (5) a dead tree indeed, thought, “what is this place?” Looked around. (This Dust-Instant-Soil world grows as little-me wish.) Little-I realized that I am on a hillside. The environment became clearer and clearer, the wind was blowing dry grasses, like waves were rippling, and there were rotten dead birds flying in the sky. Little-I saw a ruined house in the distance, thought: “what is that?” (6, teleportation, I came near the house.) I can see clearly; this is a temple. (The building of the temple becomes more and more clear; the light intensity was changing from dim to bright). Little-I looked around. (The surrounding environment of the temple is in the process of being formed; the light intensity changes from dim to bright). The door of the temple is closed; I thought: “what is it like inside?” (7, teleportation, I entered the temple.) The temple door closed automatically (8, teleportation), and I was in complete darkness.
注1，此“昏暗”即是“無明”，愚鈍無知義。此中的光是內明，具有自證功能，即是覺悟之光。前意識，英語世界稱作夏娃識，總是執著些前麵枯萎了的念頭，於是就在夏娃識執著的事物上具有了微弱的自我的功能。此 “小我” 是人思想內部的隨念自我，漢語作福，亦作大力神，佛教稱儒童（摩納婆），印度教稱婆羅門，墨西哥沙門教稱靈龍（如圖14.1-4中的嬰兒），伊斯蘭教、基督教、和古埃及文化稱亞伯（如圖14.1-5中的孩子），日耳曼文化中作馬格尼，。
Note 1: This "dimness" is "non-light", the meaning of stupidity and ignorance. The light in this case is internal light, which has the function of self-evidence, i.e., the light of enlightenment. Pre-consciousness, which the English-speaking world calls Eve-sense, always clings to the former thoughts that have withered, and thus has a weak self-function in the things that Eve-sense clings to. The “little me” is human along thoughts ego inside mind, Chinese as Fortune, also call as Great Strength God, Hindus as Brahmin, ancient Mexican as Quetzalcoatl (the baby in fig. 14.1-4), Islam Christian and ancient Egyptian as Abel (the child in fig. 14.1-5), Germanic culture as Magni.
前意識（即夏娃識）的行為很像一隻步屈蟲（如插圖6），它的後腳總是抓著些東西，張望、尋找去處；前腳抓穩後，後腳跟進。夏娃識也這樣，總是抓住些什麽，而被抓的事物就有了質量或生命，此執著處的光就有“小我”的功能。所以古埃及和古墨西哥人就用抱著孩子（即亞伯）喂奶來表示那個女人是夏娃。夏娃識是此；亞當識（即無意識的汙染部分）是彼，是客觀對象，是客觀環境，沒有生命跡象。神識（即無意識的純淨部分）是常，無名、無數、無量。前意識是思想意識的工作平台，是意處，總是不斷更新，轉移場地，後麵就留下了綿長的亞伯痕跡，就是轉移身見（參見11.4.4.1.4.6-1）。轉移如案例中標注點3、6、7、和8，都是場景轉換。轉移身見就是日常口語中的我，梵語中作薩迦耶見，英語中稱作塞斯，古德語位愛色，納瓦特語是提拉考安，道教中稱作蚩尤。
The behaviors of preconsciousness (i.e., Eve-sense) is very similar to that of an inchworm (as shown in fig. 6). Inchworm’s hind feet always grab something, after the front feet are firmly grasped, the back feet follow. Eve-sense is like that, always grasping something, and which faded former thing has the function of “along thoughts ego”. Therefore, the ancient Egyptians and Mexicans used to hold or breastfeed Abel to indicate that the woman is Eve. Eve-sense is here, this place, the subjective; Adam-sense (i.e., the contaminated part of unconsciousness) is there, that place, the objectives, the objective environment, with no sign of life. God-sense (i.e., immaculate part of unconsciousness) is constant, nameless, innumerable, and quantity-less. Preconsciousness is mind’s ever updating working platform, is intent-place, leaving a long trace of faded Abels behind, which is “Translocation Body Views” (cf. section 11.4.4.1.4.6-1). Translocation as in the case labeled points 3, 6, 7, and 8 are scene transitions. “Translocation Body View” is what we call "I" in daily spoken language, called “sakkāya-di??h” in Sanskrit, "Seth" in English, "Æsir" (I-sir) in Old German, "Titlacauan" in Nahuatl, and "Chiyou" in Taoism.
注2，株杌即枯樹樁，是一個異熟果（參見11.6.1 異熟果）。
注3，瞬間轉移，這是場景瞬間變化，就如同我瞬間從昏暗處來到了山坡上的枯樹樁旁邊，類似案例參見12.1.7天腿通。此後的注6，注7，和注8也是這樣的道理。
注4，環境變亮了，就是覺悟了。此亮光是內明，與注1的昏暗、無明相對。此亮光有自證功能，即有法四分中的第三分自證分的功能（參見11.1 法的四分）。
注5，是，古作係，認知義；結合上下文，“是” 是 “係縛結生” 義。
注8，漆黑義為無明，即我又陷入了本案例開始的狀態。
Note 2, the Stump is a mutant fruit (cf. section 11.6.1), belongs to Adam-sense.
Note 3, instant translocation or teleportation a is instant scenery change, just as I instantly went from the darkness to the side of the dead tree stump on the hillside, (cf. section 12.1.7). The same is true of subsequent annotation 7, 8, and 9.
Note 4, what the environment becomes brighter, is enlightenment. This bright light is inner light, as opposed to the dim and unbright in annotation 1. This bright light has a Self-Evidence function, that is the function of the third quadrant of the Four Juristic Quadrants (see section 11.1 Juristic Quadrants)
Note 5, Is, is cognition; combined with the context, “Is” is the meaning of “tether, tethering life”.
Note 8, the darkness is “non-light”, is ignorance. That is, I was stuck again in the state where this case started.
14.1.2 四緣 Four Necessary Elements
集起有四個必要元素：能緣緣，所緣緣，等無間緣，和增上緣。
（一）能緣緣是是主觀的核心，集起的原因。聖人說夏娃識（即前意識）與亞當識（即無意識的汙染部分）輾轉相望為因緣（如圖1）。也可以理解為 “能做因” （參見11.6.3 士用果），此 “能” 就是前文塵刹土案例中的隨念自我，亞伯。與此相對應，圖1中也顯示了山羊睚眥和磨牙（即亞當和夏娃，參見10.9節《上帝的三和合》）的相望是他們倆婚姻的原因。
（二）所緣緣，就是客觀目標，有兩種，親所緣緣和疏所緣緣。什麽是親所緣緣？如上文事例的環境，是由內慮生出並支持的，沒有能緣心，那個塵刹土世界會消失。什麽是疏所緣緣？若與能緣心雖相離，為質能起內所慮托，應知彼是疏所緣緣。
There are four necessary elements to Aggregate Arousal: the able to aggregate, the being aggregated, the equally unintermittent, the escalatory.
(1) The Able to Aggregate is the core part of the subjective, is the cause of the Aggregate Arousal. Sage said that Eve-sense (that is preconsciousness) and Adam-sense (that is maculate part of unconsciousness) watching each other directly or through medias is the cause. It can also be understood as “ABLE as reason” (see 11.6.3 Warrior Usage Fruit). This ABLE is the along thoughts ego, Abel, in the previous example of “Dust Instant Soil”. Correspondingly, Figure 1 also shows that the watch between the goats Tangnjóstr and Tanngrisnir (Adam and Eve, cf. section 10.9 Godly Trinity) is the reason for their marriage.
(2) The Being Aggregated, which is the objective, is of two kinds, Relative Objective and Stranger Objective. What is the Relative Objective? The environment, such as in the example above, is generated and supported by internal considerations, and without the internal considerations, that world of Dust Instant Soil would disappear. What is the Stranger Objective? If, although separate from the capable mind, that objective with the quality can generate and supporting the internal considerations, one should know that it is the Stranger Objective.
（三）等無間緣，八現識及彼心所有法（參見11.4.5 識蘊）後聚於前，自類無間，等而開導，令彼定生。如上文的事例，想取來相，思辨別善惡美醜，夏娃識迅速賦予了臨近事務以生機，它們相應而轉，和合似一，把一個枯樹樁生長成了一個塵刹土世界。所以，它們彼此互為等無間緣。等無間緣即是生命之樹的等流果（參見11.6.2節）。
（四）增上緣，例如有法有勝勢功能，能於它法或順或違或不障。雖前三緣也有增上用，此處說第四緣除彼取餘，為顯四緣差別相故。增上緣很多，但於中勝顯者唯二十二根（參見11.6.5 增上果）。那為什麽此增上緣是集起的必要因素？日常生活中的集起必須俱全生命之樹的六生長處。前文案例是定境，是純思想意識狀態，是幻覺狀態。若現實生活中的集起缺六處中的某一處，比如身處有缺失，那這個人就可能在光天化日之下，發現地球的引力變小了，太陽的亮度降低了，和月亮一樣，不刺眼。若身處再進一步缺失，就可能發現自己的牛突然具有了印度香象的超能力，會飛了；隨後美國人常遇到的外星人綁架事件就可能再一次發生。
(3) Equally Unintermittent, the eight present senses and their heartland laws (see section 11.4.5 Sense Node), the later follow the front, self-classes are uninterruptedly and equitably succeeding, to have the Objective is born certainly. As in the above example, “think” fetches phenomena, “mean” distinguishes benevolence ferocity beauty and ugliness, Eve-sense quickly gives lives to the neighboring things, and they turn accordingly, harmonizing as one, growing a withered stump into a Dust Instant Soil World. Therefore, they are each other's Equally Unintermittent dependents. This element is the Equal Stream Fruit of Tree of life (see section 11.6.2).
(4) Escalatory Factors, such as a law that has the function of being powerful and can be either yielding to or contradicting to or non-obstructive of other laws. Although the first three elements also have the escalatory functions, the fourth element is said here to be in addition to the others, to show the difference between the four elements. There are many Escalatory Factors, but only twenty-two Escalatory Roots (see section 11.6.5 Escalatory Fruit of Tree of Life) are superior to the others. Why then is this Escalatory Element necessary for the Aggregate Arousal? Aggregate Arousal in daily life must be accompanied by the Six Growth Places of the Tree of Life. The previous case is a state of Stillness, a pure conscious state, a hallucination. If one of the Six Growth Places is missing in the real-life aggregate-arousal, for example, if there is body-place missing, then the person may find that the earth's gravity has become smaller and the sun has become less bright and less blinding, just like the moon, in broad daylight. If there is a further deficiency, one may find that one's cow suddenly has the superpower of an Indian incense elephant and can fly; and then the alien abductions so often encountered by Americans may once again occur.
14.2 煩惱的名 Names of Annoyances
煩惱即糊塗，會令人感覺心緒嘈雜，身心沉重，是拘礙人身心的枷鎖，有很多異名，此說26種：1係，2結，3取，4箭，5隨煩惱，6隨眠，7縛，8蓋， 9纏，10瀑流，11軛，12株杌， 13垢，14常害，15所有，16根，17惡行，18漏，19匱，20燒，21惱，22諍，23火，24熾然，25稠林，26拘礙。
Annoyances are muddles, which makes people feel noisy and heavy in body and mind, are fetters that hinder and detain the body and heart. There are many synonyms for them, of which 26 are mentioned here: 1 is, 2 tie, 3 fetch, 4 arrows, 5 latent annoyance, 6 following sleep, 7 bind, 8 twine, 9 cover, 10 waterfall, 11 yoke, 12 stump, 13 maculate, 14 constant harm, 15 possession, 16 root, 17 ferocious migration, 18 leakage, 19 deficient, 20 burn, 21 anger, 22 expostulation, 23 fire, 24 blazing, 25 thick forest, 26 detention.
14.2.1 係 Is.
係即係表動詞是，係縛義，締結生命義（參見前節的注5）。為什麽係是煩惱呢？前節案例說了，通過夏娃識的認可（即是），她和亞當識通力合作，很短的時間內就創造了一個塵刹土世界，包括其中的眾生和事物。夏娃識製造生命很快，像似水流一樣。現實生活中此二識日夜創造眾生和事物，而那些都分食 “心識流”，讓人心緒嘈雜，身心沉重。所以夏娃識也被稱作汙染識；亞當識包含了許多壞種，過失也很嚴重。古人為了提醒後人係的危害，把生命之樹上的解脫果命名成了離係果（參見11.6.4節《離係果》）。係有四種：1貪欲身係，2瞋恚身係，3此實執取身係，4戒禁取身係。
“IS” is the verb “is”, means tether, tethering life, (see annotation 5 in the previous section). Why is “is” an alias of annoyance? The case of the previous section says that through cognition (i.e., is) of Eve-sense (i.e., preconsciousness), and Adam-sense (i.e., maculate part of unconsciousness) cooperated to create a “dust instant soil world”, including the beings in it, in a very short time. Eve-sense creates lives very quickly, like water flowing. In real life these two senses create sentients and things day and night, and which all partake of the senses-stream of heart, make one's heart and body heavy. Therefore, Eve-sense is also called Contamination; Adam-sense contains many bad seeds, so also with serious faults. To remind future people of the harms of Is., ancients named the fruit of liberation on Tree of Life the Off-is Fruit (see Section 11.6.4, Off-is Fruit). There are four kinds of is-es: 1 greedy-desire body-is.; 2 irritability-anger body-is.; 3 is-real obsessive-fetch body-is.; 4 precept-taboo-fetch body-is.
（一）貪欲身係，由貪愛財物等為因，所貪愛的事物係縛於心，另心變得粗重。貪愛得多了，心意就散亂了；此說，貪欲能障礙綁縛心之自體，另心識流分散。
（二）瞋恚身係，由諍鬥故，眾生多行不正；此不正確的行為能綁縛心之自體，令心散亂。
（三）此實執取身係，由不如理作意，推求境界妄生執著我見、邊見、邪見、和見取見（參見11.4.4.1.4《根本煩惱》），計唯此真實，餘皆愚妄。由此為因，令心散亂。
（四）戒禁取身係，對於戒禁不能正卻理解，肆意曲解，旺興執著，由無利勤苦為因，令心散亂。
(1) Greedy Desire Body Is. is caused by the craving for possessions, etc., which bind up the body and heart, and make the heart rough and heavy. The heart becomes scattered when there are many greedy desires; this means that greed and desire can bind up self-body of heart and disperse heart-senses stream.
(2) Irritability-Anger Body Is. Due to expostulations and fights, sentients behave incorrectly, which incorrect behaviors can bind the body and heart, and cause the heart to be scattered.
(3) Is-real Obsessive-Fetch Body Is. Due to not according to theories to make intents, reasoning from desirably perused environment, one illusively obsesses to Seth-view (cf. section 11.4.4.1.4 Fundamental Annoyances), edge-view, heresy, or heretical-view, believes which is the only real, the rest are all foolish delusions. Because of this reason, heart is in dispersion.
(4) Precept and Taboo Fetch Body Is. Precept-fetch means that to the precepts and prohibitions, one does not understand correctly, indulge in misunderstanding, compassionately obsess to the fetched views from precepts and taboos; due to which bitter of nonbeneficial diligent labours, heart is in dispersion.
14.2.2 九 結 Nine Ties
據說，這裏談的結（如圖14.2.2-24所示）和後文的蓋頭、帽子等都是上帝給亞當和夏娃穿的衣服，稱作心衣。衣服的尺寸就是衣服的功能範圍，如圖23、26、27所示。插圖25源自古埃及壁畫，描述的是時分天正在稱量心重，重一根羽毛可以通過。心是思想意識義，沒有重量；他們實際是在稱量心衣的重量。佛教中稱此心衣的功能範圍為結界。結界就是電影或故事中的神秘場力，本質是隱私空間，防衛心、忌諱、猜疑、恐懼等的勢力，（案例，參見6.6節）。另外，本書11.4.4節《行蘊》中的某些善法也被稱作心衣；16.2節的具足戒，又名黃金甲，金縷衣等。
The ties talked about here (shown in Figure 14.2.2-24) and the covers, hats, etc., later in the text are said to be the Heart Cloths that God made to Adam and Eve to wear. The sizes of the cloths are the range of cloths’ functions, as shown in Illustrations 23, 26, and 27. Illustration 25 is derived from an ancient Egyptian fresco depicting the Hour-Minute sky were weighing the heart, weighing a feather to pass through. The heart means mind, weightless; they were weighing the heart cloths. In Buddhism, the ranges of heart cloths’ functions are called Tie Boundaries. Tie Boundaries are the mystical field force in movies and stories, essentially spaces of privacy, self-defending heart, taboos, suspicions, fears, etc., (for example case, see the case in section 6.6). In addition, certain benevolent laws in the book's section 11.4.4 are also known as the heart cloths; and the full precepts of section 16.2, also known as the Golden Armor, invisibility cloak, and so on.
愛結、嗔結、癡結等九結能綁縛人於苦惱的處境，和合眾苦，樹立結界，使人的本心遭到汙染、覆蓋和摧殘，從事無利塵勞。結界的界是種子義（參見11.2節），因為眾生依界而生。一切煩惱皆能合苦，愛、恚等九法尤為強烈，故取九結來說明。這九結是：愛結、恚結、無明結、慢結、疑結、見結、取結、嫉結、慳結。
The nine ties of love, irritability, and ignorance, etc. can bind people in afflictive situations, combines crowds of bitterness, and set up Tie Boundaries, which contaminate, conceive, and torture people’s hearts, to have them pursue unbeneficial dust labors. The word boundary of Tie Boundary means Seed (see section 11.2), because sentients depend on boundaries to live, to grow. All annoyances can combine bitter, but love, irritability, etc. nine laws are particularly serious, therefore, the nine ties are used to illustrate. The nine ties are: love tie, irritability tie, non-light tie, view tie, fetch tie, arrogance tie, suspicion tie, jealousy tie, and stingy tie.
（一）愛結，以染著為性，是貪的相分（參見11.1節《法的四分》），對於順境中所感樂受，希望能長期持有。一切煩惱皆能合眾苦，就是因為貪愛。眾生為貪愛故，廣行不善，遂招致當來的不平等、不正確、生老病死憂惱之苦，流轉於惑業苦的惡性循環（參見13.4.1 流轉），不能出離。
（二）恚結，以憤恨為性，對於違境所感苦受，所起不憤的情緒及嗔恚之想。眾生為嗔恚故，廣行不善，遂招致當來的不平等、不正確、生老病死憂惱之苦，流轉於惑業苦三輪（參見13.4.1 流轉），不能出離。
（三）無明結，無明（參見前一小節的注1）即無知、愚癡；即於違順諸境，苦樂諸受，所起的與道理相違愚癡之想。無明結是說眾生心性為無明所覆，於集諦的因法和苦諦的果法不能了解，廣行不善，遂招致當來的不平等、不正確、生老病死憂惱之苦，流轉於惑業苦的循環（參見13.4.1 流轉）之中，不能出離。
(1) Love Tie, love is by dye, clinging as nature, is greed’s phenomenal quadrant (see section 11.1 Juristic Quadrants), is the desire to hold on to the pleasures in enjoyable environment for a longer time. It is because of greedy love that all annoyances are combining crowds of bitter. Because of greedy love, sentient beings perform a wide range of non-benevolences, which leads to the inequality, incorrectness, bitterness of birth old illness and death, and stuck in the vicious cycle of muddle karma and bitterness (see 13.4.1 Cycle), from which they can not be free.
(2) Irritability Tie, is by anger and hate as nature, is the acceptances of resentment and the thinkings of irritability and hate. Because of irritability and hate, sentient beings perform a wide range of non-benevolences, which leads to the inequality incorrectness and bitterness of birth old illness death, stuck in the vicious cycle of muddle karma and bitterness (see 13.4.1 Cycle), from which they can not be free.
(3) Non-light Tie, the non-light is the dimness in previous section annotation 1, means ignorance, fool, are irrational foolish thinkings that arise amid either adverse or advantageous etc. environments, bitter or happy etc. acceptances. The non-light tie means that sentient beings' hearts are so conceived by non-light that they are unable to understand the cause laws of chapter 14 Aggregate Crux, and the fruit laws of chapter 13 Bitter Crux, perform a wide range of non-benevolences, which leads to the inequality, incorrectness, bitterness of birth old illness and death, and stuck in the vicious cycle of muddle, karma, and bitterness (see 13.4.1 Cycle), from which they can not be free.
（四）見結，謂眾生於我見、邊見、邪見、見取見、戒禁取見（此五惡見參見11.4.4.1.4節），妄興執著，廣行不善，遂招致當來的不平等、不正確、生老病死憂惱之苦，流轉於惑業苦三輪，不能出離。
（五）取結，取即所取和能取；所取者是受，能取者是想。此二取習氣，即受蘊和想蘊（參見11.4.2, 3 節），是世間本。取結是說眾生於所取、能取不能了解，妄意隨順執著此二取習氣，廣行不善，遂招致當來的不平等、不正確、生老病死憂惱之苦，流轉於六道輪回，不能出離。
（六）慢結，謂不懂我法，妄執我及我所而淩駕於它人。慢結是說眾生依仗自己所擅長，於它有情高舉傲慢，廣行不善，遂招致當來的不平等、不正確、生老病死憂惱之苦，流轉於六道輪回，不能出離。
(4) View Tie, saying that sentient beings compassionately obsess I view (i.e., Seth View), edge view, heresy, view fetch, and precept fetch (for the five ferocious views, see section 11.4.4.1.4), perform a wide range of non-benevolences, which leads to the inequality, incorrectness, bitterness of birth old illness and death, and stuck in the vicious cycle of muddle, karma, and bitterness (see 13.4.1 Cycle), from which they can not be free.
(5) Fetch Tie, fetch includes the capable to fetch, which is think, and the being fetched, which is acceptance. The two fetch habits are Think Node and Acceptance Node (see section 11.4.2.3). Fetch tie means that sentient beings are unable to understand what is the able to fetch and what is the being fetched, they delusionally yield to the two fetch habits, and perform a wide range of non-benevolences, which leads to the inequality, incorrectness, bitterness of birth old illness and death, and stuck in the vicious cycle of muddle, karma, and bitterness (see 13.4.1 Cycle), from which they can not be free.
(4) Arrogance Tie, saying that sentient beings do not understand I law (i.e., Seth view), illusively lifting I and mine above others. Arrogance tie means that depending on advantage, one arrogantly lifts oneself over other sentients, and perform a wide range of non-benevolences, which leads to the inequality, incorrectness, bitterness of birth old illness and death, and stuck in the vicious cycle of muddle, karma, and bitterness, from which they can not be free.
（七）疑結，謂眾生於四勝諦（參見第11-16章）的人生道理妄生疑惑，不修正行，廣行不善，遂招致當來的不平等、不正確、生老病死憂惱之苦，流轉於惑業苦的循環流轉，不能出離。
（八）嫉結，謂眾生耽著名利，見它榮富，起嫉妒心，廣行不善，遂招致當來的不平等、不正確、生老病死憂惱之苦，流轉於惑業苦三輪，不能出離。
（九）慳結，謂眾生耽著名利，於資生具，其心貪吝，不能舍施，廣行不善，遂招致當來的不平等、不正確、生老病死憂惱之苦，流轉於六道輪回，不能出離。
(7) Suspicion Tie, saying that that sentient beings suspect the life principles of Four Victorious Cruxes (chapter 13 through 16 of the book), do not cultivate correct behaviors, perform a wide range of non-benevolences, which leads to the inequality, incorrectness, bitterness of birth old illness and death, and stuck in the vicious cycle of muddle, karma, and bitterness (see 13.4.1 Cycle), from which they can not be free.
(8) Jealousy Tie, saying that sentient beings are obsessed with fame and wealth, become jealous when they see others fame and wealth, so they perform a wide range of non-benevolences, which leads to the inequality, incorrectness, bitterness of birth old illness and death, and stuck in the vicious cycle of muddle, karma, and bitterness, from which they can not be free.
(9) Stingy Tie, saying that sentient beings are obsessed with fame and wealth. Their hearts are greedy and stingy on life assets, unable to donate, so they perform a wide range of non-benevolences, which leads to the inequality, incorrectness, bitterness of birth old illness and death, and stuck in the vicious cycle of muddle, karma, and bitterness, from which they can not be free.
14.2.3 取 Fetch
取義為執取諍根和執取後有；有四種：欲取，我語取，見取，戒禁取。欲取依欲界而建立；後三種依色界和無色界而建立。欲界、色界、和無色界，這三個概念參見第13章苦諦。
（一）欲取，謂欲界眾生貪著飲食、睡眠、和性行為等色聲香味觸五欲，為獲得受用，互相鬥諍。這鬥諍的根本是五欲取。
（二）我語取，謂依我見而取；我語就是口語中的我字，即轉移身見，梵語薩迦耶見，英語塞斯，納瓦特爾語Titlacauan（義為我們是它的奴隸）。當我見破敗時，世人又妄執六十二種邊見和邪見（參見11.4.4.1.4 根本煩惱）。此三種見就是被執取的諍根。下文的見取和戒禁取是依此諍根而執取後有。
Fetch means “obsessively fetch expostulating-root”, and “obsessively fetch later-have”; there are four kinds: desire fetch, I-lingual fetch, view fetch, precept fetch. Desire fetch is established on Desire Boundary; the last three are established on Color Boundary and Colorless Boundary. For the concepts of desire boundary, color boundary, and colorless boundary see chapter 13 Bitter Crux.
(1) Desire Fetch, saying that sentient beings crave color sound incense taste and touch, the five kinds of desires, such as food, drink, sleep, and sexual intercourse. To enjoy the acceptances of those five dusts, they expostulate and fight with each other. The root cause of these expostulations and fights is the Five Desire Fetches.
(2) I Lingual Fetch, saying that depending on I-view to fetch, “I” is the oral saying of me, I-view means Seth view, Chinese calls “translocation body view”, Sanskrit is sakkāya-di??h, Nahuatl Titlacauan that means we are its slave. When Seth-view is broken, mundane people illusively cling to the 62 Edge-views and Heresies (see section 11.4.4.1.4 Fundamental Annoyances). These three kinds of views are the expostulating roots of being obsessively fetched. The following View Fetch and Precept Fetch are depending on the expostulating roots to obsessively fetch later haves.
（三）見取，即根本煩惱惡見中的一百零八種見取見，謂於諸見及所依蘊，執為最勝，認為執彼能得清淨涅槃。
（四）戒禁取，戒條總說為男人的三千威儀八萬四千細行和女人的五百威儀十萬八千魅力（參見16.2節《離垢地》），世人對戒條的某些條款曲解妄執，認為持彼戒禁能得涅槃，如執行性器官割禮，和尚不吃肉等。
(3) View Fetch, that is the 108 kinds of “Views fetched from Views” among the Ferocious Views (see section 11.4.4.1.4.6-4), saying that obsessively holding views and their dependent node as the most victorious, they believe in by doing so, can gain immaculate nirvana.
(4) Views Fetched from Precepts and Taboos, generally to say precepts are, 3,000 Majesties and 84,000 Enchantments for man, and 500 Majesties and 108,000 Charms for woman (see section 16.2). Mundane people have misinterpreted and deluded themself into believing that holding some practises and precepts can gain salvation, such as using tap water to baptise, genital circumcision, and monks not eating meat, etc.
14.2.4 箭 Arrows (Eros)
貪瞋癡三毒能射傷行人，使行人於有果法及三有的因，深起追求，由是生死相續不絕，故立名貪嗔癡為三支箭。
“有果法” ，在五位百法中，前四位都是基於塞斯（參見11.4.4.1.4 節轉移身見）的法，即基於有的法，都是有為法，都是有果法。由於貪瞋癡是有的組成部分，所以追求 “有果法” 的人就已經中箭了，就已經被貪嗔癡射傷了，為什麽？無為法（參見11.6.4節《離係果》），隻與舍和空性相應，與有、取、集、和得的性質相違。
插圖14.2.4-3源自古埃及壁畫；圖中埃及夏娃正在展示洗禮的過程。圖3右側她的頭頂有兩支箭，表示她那時還有貪和嗔，這兩種思惑。那第三支箭在哪兒？已經被她自己拔除了。當一個人懂得了四勝諦，她或他的癡就已經被消滅了。
Greed, Irritability, and Ignorance, the three poisons can shoot, injure migrators, causing them to compassionately pursue the “have fruit laws” and the causes of Three Haves, thus, birth and death succeed each other unceasingly, therefore Greed, Irritability, and Ignorance are set up the name of three arrows.
“Have Fruit Laws”, among “Five Positions 100 laws”, the front four positions all are based on Seth-view (cf. section 11.4.4.1.4 Translocation Body View), all are Have-as Laws, all are “Have Fruit Laws”. And because Greed, Irritability, and Ignorance are components of haves, so those who pursue “Have Fruit Laws” are shot, wounded by greed, irritability, and ignorance, wherein? None-as Laws (see section 11.6.4 Off-is Fruit), corresponding only to the nature of renunciation and emptiness, and contrary to the nature of have, fetch, aggregate, and gain.
Illustration 14.2.4-3 is derived from an ancient Egyptian fresco; it shows the Egyptian Eve demonstrating the process of baptism. There are two arrows above her head in Figure 3 right side, indicating that she still had greed and irritability, the two Mean Muddles at that time. And where is the third arrow? It has been plucked out by herself. When a person understands the Four Victorious Cruxes, her or his ignorance has been eliminated.
14.2.5 隨煩惱 Latent Annoyances
前麵談的貪、嗔、癡、慢、疑、和惡見是六種根本煩惱。本小節談的20位法是根本煩惱的跟隨者，故名隨煩惱，分別是忿、恨、覆、惱、嫉、慳、誑、諂、害、驕、無慚、無愧、掉舉、昏沉、不信、懈怠、放逸、失念、散亂、不正知（參見11.4.4.1.5節的 隨煩惱）。
Previously talked the six fundamental annoyances, namely Greed, Irritability, Ignorance, Arrogance, Suspicion, and Ferocious View. Here, the 20 annoyances are followers, are “equal stream” of the six fundamental annoyances, hence are Latent Annoyances, namely Resentment, Hate, Concealment, Rage, Jealousy, Stinginess, Deceit, Flattery, Harm, Contemptuousness, Shamelessness, Sinlessness, Depression, Drowsiness, Unbelief, Slackness, Indulgence, Loss spell, Agitation, and Incorrect Know (see section 11.4.4.1.5 Latent Annoyances).
14.2.6 隨眠 Following Sleep
隨眠是煩惱種子，即煩惱品所有的勢力，追逐依附在有情身心中，眠伏著，能為種子而生起一切煩惱現行，故立名隨眠。隨眠有七種。
（一）欲愛隨眠，就是欲界貪品煩惱的種子。依未離欲界貪求的眾生，由欲愛之所隨增故，建立欲愛隨眠。品就是下一小節中的81階級。
（二）瞋恚隨眠，就是欲界瞋品煩惱的種子。依未離欲界貪求的眾生，由瞋恚之所隨增故，建立瞋恚隨眠。
（三）有愛隨眠，就是色界無色界貪品煩惱的種子。依未離邪染而求神行的眾生，由有貪嗔癡業而建立有愛隨眠。此說，自無始以來，有與貪嗔癡伴生，一切有之中都有貪嗔癡的成分。
Following Sleep means the seeds of annoyances, i.e., all potential power of annoyances which chase and cling to sentient beings' bodies and hearts to dormant, and they can give rise to all the annoyances, therefore the name of Following Sleep was set up. There are seven kinds of Following Sleep.
(1) Desir-Love Following-Sleep, that are the seeds of all grades’ greed in desire boundary. To sentient beings who are not free from the greed and chase in desire boundary, their desires and loves are escalating, so the Following Sleep of Desire and Love is established. Grades means the 81 grades in section 14.3.
(2) Irritability-Anger Following-Sleep are the seeds of all grades’ irritabilities in desire boundary. To sentient beings have not left the greedily chases in desire boundary, since their irritabilities and angers are escalating, the Following-Sleep of Irritability-Anger is established.
(3) Have-Loves Following-Sleeps, that are the seeds of all grades’ greed in color boundary and colorless boundary. To sentient beings who have not left heretical contaminations and who are pursuing Godly migration, since their karmas of greed, irritability, and ignorance, the Following-Sleeps of Have-Loves are established. This says that since the beginning of time, greed, irritability, and ignorance are concomitants with have, therefore there are greed, irritability, and ignorance in all haves, in everything.
（四）慢隨眠，就是慢品煩惱種子。即由彼眾生學習了一些佛法，心中便起憍慢，故立慢隨眠。
（五）無明隨眠，就是無明煩惱品的種子。依對四勝諦的因果理愚迷不知的眾生，由於順境、逆境、平等境（即中性境）中起顛倒妄想，立無明隨眠。
（六）見隨眠，就是見品煩惱的種子，就是後文中的112位見煩惱的根，根深蒂固，難解難消。
（七）疑隨眠，就是疑品煩惱的種子。由眾生對此四勝諦正法猶豫疑惑，如其次第立慢、無明、見、疑隨眠。
(4) Arrogance Following-Sleeps are the seeds of all grades’ arrogance. There are kinds of sentient beings who start to bosom arrogance after learned some Buddhism, therefore, the Following-Sleeps of Arrogance are set up.
(5) Non-light Following-Sleeps are the seeds of non-light annoyances. To sentient beings who are ignorant of the of causes and effects in Four Victorious Cruxes, they arouse upside-down illusive thinkings among enjoyable, neutral, and adverse environments, therefore, the Following-Sleeps of Non-light are set up.
(6) View Following-Sleep, which are the seeds of all grades’ view muddles, are the roots of the 112 View Muddles in the later text. Those roots are deep and solid, difficult to dissolve and eliminate.
(7) Suspicion Following-Sleeps are the seeds of all grades’ doubts. Sentient beings are irresolute to the four victorious cruxes, therefore, according to their sequence, the Following-Sleeps of Arrogance, Non-light, View, and Suspicion are established.
14.2.7 縛 Bind
縛是綁縛義，即於欲貪等境界現前或不現前，而其根識不能棄舍，故名為縛；有三種，貪縛、瞋縛、和癡縛。
（一）貪縛，謂眾生被貪愛所纏縛，對於隨順樂受的境界心不能棄舍，境界壞時，引生憂惱，故處於壞苦。壞苦是由境界變壞引起的，故被稱作壞苦，是苦的自相。
（二）瞋縛，謂眾生被嗔憤所纏縛，對於能隨順苦受的境界心不棄舍，境界苦相現前，心生苦受，故處於苦苦。苦苦是現行的苦遇到了舊苦，苦水流出，故名苦苦，是苦的自性。
（三）癡縛，謂眾生被愚癡所纏縛，對於能隨順非苦非樂受的中庸境界，心不棄舍，為剎那遷流行相的不安穩性之所逼迫，故令眾生處於行苦。行苦是苦根；佛教的定義，有思想活動就有行苦。
Bind, to the presence or absence of desire and greed etc. environments, but the root-senses can not abandon them, therefore, the bind is named. There are three kinds of binds, greed Bind, irritability bind, and ignorance bind.
(1) Greed Bind, that sentient being are bounded by greedily love, the heart cannot give up on the state of pleasant and laughable environments, when the environment turns bad, which induce deteriorating bitter, let him or her reside in Deterioration Bitter environment. The bitter is caused by laughable environment damages, therefore is named as Deterioration Bitter, is self phenomenon of bitter.
(2) Irritability Bind, that sentient beings are entangled by irritability and resentment, can not give up sequential environment of bitter acceptances; when environment with bitter phenomena present, they reside in Bitter-Bitter. Bitter-bitter is present bitter meeting old bitter, bitter water flows out, hence is named as Bitter-Bitter, is self-nature of bitter.
(3) Ignorance Bind, that sentient beings are bound by ignorance and foolishness, unable to renunciate sequential neither bitter nor laugh environment, so are forced by the unsteady instant drifting phenomena, reside in the Migration Bitter. Migration Bitter is bitter root; Buddhism defines that wherever mental activities exist, wherever Migration Bitter exists.
由上說三義，故立貪嗔癡三種名之為縛。又依貪瞋癡故，於善法加行不得自在，故名為縛。
插圖14.2.7-23，24是本書第18章故事中對縛的闡述。圖23表示，墨西哥（一位特拉洛克，亞當）從地獄裏出來了，在去納瓦特國繼承左翼蜂鳥王位的途中。但是代理國王卡特莉（即翠玉女，夏娃）拒絕把王位轉交給他，墨西哥在很長的時間裏，無所事事。插圖24顯示，後來的墨西哥認為自己那時像塊木頭似的，不能采取相應的對策的原因是被貪嗔癡所縛。
Based on the three meanings explained above, greed irritability and ignorance, the three names are named as three binds. Also, due to greed, irritability and ignorance, one cannot be sufficient in the practice of extra effort, so the three are called bondages.
Illustrations 14.2.7-23 and 24 are the explanations of bondage in the story in Chapter 18 of this book. Illustration 23 shows that Mexico (a Tlaloc, Adam) came out of hell and was on his way to the country of Nahuatl to inherit the throne of Huitzilopochtli. However, the acting king Tlaltecuhtli (Chalchiuhtlicue, Eve) refused to hand over the throne to him, and Mexico did nothing for a long time. Illustration 24 shows that later Mexico thought that he was like a piece of wood at that time, and the reason why he could not take corresponding countermeasures was that he was bound by greed, irritability and ignorance.
14.2.8 五蓋 Five Covers
蓋是覆障義；是說貪欲蓋、瞋恚蓋、昏沉睡眠蓋、掉舉惡作蓋、和疑蓋能覆蔽真心，令善法不得顯。插圖14.2.8-38是納瓦特爾的象形文字山字，也有蓋、帽子、圍巾等的含義。圖39，卡特莉（夏娃）被像似山一樣的大帽子扣住了，墨西哥（亞當）正在趕去救她（參見第15.4章《墨西哥法典》）。
Covers mean concealment, obstacle; saying that greed-desire cover, irritability-hatred cover, drowsy-sleep cover, depression-regret cover, and suspicion cover can conceal real heart, to have benevolent laws not manifest. Illustration 14.2.8-38 is the Nahuatl hieroglyph "Mountain", which also means cover, hat, scarf, etc. In Figure 39, Tlaltecuhtli (Eve) is held captive by a mountain-like hat, and Mexico (Adam) is rushing to rescue her (see section 1.4 Mexican Codex).
（一）貪欲蓋，契經說，於欲界為諸欲境界漂淪故，違背聖教，立貪欲蓋；於出離欲界位為障。什麽是出離？就是由五趣雜居地（如圖14.2.9-23）去到離生喜樂地（如圖24）。在修習出離，摒棄見取見（參見11.4.4.1.4.6-4節《 見取見》）時，由貪欲蓋故，夏娃對於色聲香味觸五種妙欲境界，隨逐淨相、欲見、欲聞、乃至欲觸，希求受用；貪欲牽引心識散亂向外塵境界，讓她於出家不生欣樂。
（二）瞋恚蓋，契經說，不堪忍諸同誌訶諫驅擯教誡等故，違背所有可愛樂法，立瞋恚蓋；於覺邪行位為障。覺是發覺、覺悟。同誌神行者發覺而且舉發夏娃的錯誤的時候，她心生瞋恚；如是她不能覺悟缺失，耽誤她正行的修學。
(1) Greedy-Desire Cover, Harmony Sutra says, sentient beings are drifting by the environments of Desire Boundary, are contrary to the holy religion, therefore the Greed-Desire Cover is set up, which is an obstacle for going out household life. What is the “going out household life”? It is from “five interests mixed dwelling land (fig. 14.2.9-23)” going to “leaving generates delight and laugh land (fig. 24)”. On studying and practicing the “going out household life”, detaching and giving up “views fetched from views (see section 11.4.4.1.4.6-4 View Fetch), due to Greed-Desire Cover, Eve seeks to use the five wonderfully desirable environments of color, sound, incense, taste, and touch, desires to see, to hear, to smell, to taste, and even desire to touch, to pursue the enjoyments. Cravings lead the heart-senses disperse toward the external dusts’ environments, so that Eve does not produce delight and laugh on “going out household life”.
(2) Irritability-Hatred Cover, Harmony Sutra says, sentient beings cannot tolerate expostulation, teaching, and reprimand from comrades, which violate all loveable laugh laws, therefore the Irritability-Hatred Cover is set up; is hindrance for perceiving heretical behaviors. When comrades of Godly migration found and reported Eve's mistakes, she felt angry and returned with hatred, so that she could not realize her shortcomings and delayed her cultivation and study on correct behaviors.
（三）昏沉睡眠蓋，契經說，由違背正定（梵語奢摩他）故，立昏沉睡眠蓋；於修習專注的止位為障。由不守根門，食不知量等，引起身心昏昧的昏沉和心極昧略的睡眠，障礙明靜的止，夏娃無由得定。什麽是根門？根是生命之樹的六根（參見11.3節），也是色、聲、香、味、觸、和法，此六塵進出心地的場所，所以被稱作根門。
（四）掉舉惡作蓋，契經說，由違背慧觀（梵語毗缽舍那）故，立掉舉惡作蓋；於修習慧觀的舉位為障。由掉舉心於親屬國土等生起尋思，由惡作於別離親屬國土等生起追悔，障礙觀心於所觀境上明靜專注的思惟修，觀慧無由生起。
（五）疑蓋，契經說，由違背於法議論，違背涅盤勝解故，建立疑蓋；於止觀修習位，與舍為障。此修習位中，舍即是平等正直之心，即是止。由於夏娃對聖教心存懷疑，於所學的法和所證的功德境界，猶豫不決，就障礙了舍的生起，所以般若舟（聖經中的用詞是諾亞方舟）不能現前。
(3) Drowsy-Sleep Cover, Harmony Sutra says, due to contradict “correct stillness” (Sanskrit Samatha; see section 16.3), the Drowsy-Sleep Cover is set up; is hindrance for concentrated Stillness in cultivation and study. Due to not guarding the root doors, and not knowing the amount of food, etc., the drowsiness and sleepiness hinder brightly quiet Stillness, so Eve can not gain Correct Stillness. What are the Root Doors? The six roots of life tree (see section 11.3) are also known as Six Root Doors, from which color, sound, fragrance, taste, touch, and law, the six dusts go in and out heartland.
(4) Depression-Regret Cover, Harmony Sutra says, due to contradict “Gnostic View” (Sanskrit Vipassana), the Depression-Regret Cover is set up; is hindrance for arousing Gnostic View in cultivation and study. Due to depression, Eve thinks of relatives and the kingdom lands, and due to regret, she misses relatives parted and homeland etc. which hinder brightly quiet mental cultivation, View Gnosis can not be aroused.
(5) Suspicion Cover, Harmony Sutra says, due to discussions are contrary to laws, contradict victorious interpretations on nirvana, the Suspicion Cover is set up; is hindrance for renunciation during stage of practicing “Still View” (Sanskrit Samatha-Vipassana). In this stage of cultivation and study, Renunciation is evenly equality and correct dwell. Because Eve had doubts about the holy teachings and was hesitant about the laws she had learned and the virtues she had proven, which hindered the emergence of Renunciation, so Arrival Ark (Biblical Noah's Ark) could not manifest.
14.2.9 八纏 Eight Coils
纏是纏繞，是說由於無慚、無愧、昏沉、睡眠、掉舉、惡作、嫉、和慳（解釋參見11.4.4節）數數現行，纏繞金童（即亞當）的心，於修善品諸法為大障礙，故名為纏。
（一）於修習戒學處（參見16.2節），無慚和無愧數起現行，亞當不生羞恥之心，故犯諸學處。
（二）於修習定學處（參見16.3節），昏沉和睡眠二法數起現行，引亞當內心中沉沒，故犯諸學處。
（三）於修習慧學處（參見16.4節），掉舉惡作為障，由此二法數起現行，引亞當的心散亂於外塵境，故犯諸學處。
（四）於善慧地（參見16.9節），修習四無礙解時，亞當應當與同誌們相互分享心得，教學相長；可他心懷慳吝、嫉妒，不肯施法；這就障礙了他修學的進度。
Coils mean entanglements, which means that due to shamelessness, sinlessness, drowsiness, sleep, depression, regret, jealousy, and stinginess (for explanation, see section 11.4.4), again and again present, entangle Adam’s heart, are great obstacles for studying cultivating benevolent laws, hence the name Coils.
(1) on cultivating and studying precepts place (see section 16.2), shamelessness and sinlessness present again and again, Adam did not generate shame and sin, so he violated the precept study place again and again.
(2) on cultivating and studying stillness place (see section 16.3), drowsiness and sleepiness present again and again, which cause Adam’s heart to drown, so he violated the stillness study place again and again.
(3) on cultivating and studying gnosis place (see section 16.4), depression and regret present again and again, which cause Adam's heart to be distracted in the outer dust worlds, so he violated the gnosis study place again and again.
(4) on the benevolent gnosis land (see Section 16.9), when cultivating and studying the “four non-hindrance interpretations”, Adam should share his experiences with comrades, teaching and learning are mutually beneficial. However, he was jealous and stingy, not willing to donate laws (i.e., to teach, to share), which hindered the progress of his improvement.
14.2.10 瀑流 Waterfall
瀑流是瀑布的急流，謂眾生順從生死雜染（即諸煩惱），隨波逐流，而被放逐於生死苦海。瀑流有四種。
（一）欲瀑流，謂欲界眾生對色聲香味觸，這五色有欲求，若不知節製，畢陷落於生老病死，惑業苦流轉之中，不得解脫和休息。此欲瀑流取欲界中的上品煩惱。上品煩惱，是把大千世界中九地（參見插圖14.2.10-23至31）的每一地階級成九品：下下品、下中品、下上品，中下品、中中品、中上品，上下品、上中品、上上品。瀑流但取五趣雜居地中的三級上品煩惱，中品和下品煩惱不適用於瀑流這個說法。
Waterfall refers to the rapid flow of a waterfall, which means that all living beings yield the defilements (i.e., annoyances) of life and death, drift along the currents, and are exiled in the bitter sea of life and death. There are four types of waterfalls.
1) The waterfall of desire, which means that all beings in the desire boundary have desire for color, sound, smell, taste, and touch, and if they do not know how to control it, will be trapped in the bitter circulating current of birth, old age, sickness, and death, can not unfetter and rest. This waterfall of desires are the upper-grade annoyances in the desire boundary. The upper-grade annoyances are to classify each of the nine lands in Great-Grand-Worlds (see illustration 14.2.10-23 through 31) into nine grades: lower-lower grade, lower-middle grade, lower-upper grade, middle-lower grade, middle-middle grade, middle-upper grade, upper-lower grade, upper-middle grade, and upper-upper grade. The term "waterfall" refers to the three upper-grades in the “five interests mixed dwell land”. The middle-grade and low-grade annoyances do not apply to the term "waterfall".
（二）有瀑流，有的意思是有記憶、有習氣，因果不忘，比如欲界、色界、和無色界為三有，再比如插圖14.2.10中1至22是25有（參見13.4節）。那些有人人都有，若不解其義則畢受其害，隨之而去，不知所終。此有瀑流除去欲界有，單指色界和無色界八地中的上品煩惱。
（三）見瀑流，見即本章後文的112位見煩惱；見瀑流包括九地所有的上品見煩惱。此說眾生被三界的見煩惱所遷流，沉溺於生死苦海，不得解脫。
（四）無明瀑流，無明就是無知，黑暗，本質就是不知道四聖諦的道理；無明瀑流包括九地中的所有上品無明煩惱。此說眾生被九地的無明煩惱所牽引，沉溺於生死苦海，不得解脫。
(2) Have Waterfall, have means memory have, having the habits, and the cause and effect are not forgotten. For example, the desire boundary, color boundary, and colorless boundary (in fig. 14.2.10) are three haves, and that 1 to 22 are 25 haves (see Section 13.4). Everyone has those haves, and if don't understand their meaning and go along with them, will suffer from them, without knowing where they end up. The Have Waterfall excludes the haves of Desire Boundary, refers only to the upper-grade annoyances in Color Boundary and Colorless Boundary.
(3) View Waterfall, the view is the 112 View Annoyances later in this chapter; the View Waterfall includes all the upper-grade View Annoyances in the nine lands. This says that all living beings are drifted by the View Annoyances in the three boundaries and are submerged to the bitter sea of birth and death, with no way to escape.
(4) Non-light Waterfall, the non-light is ignorance, darkness, and its essence is not knowing the principles of the Four Victorious Cruxes; the Non-light Waterfall includes all the upper-grade non-light annoyances in the nine lands. This says that all living beings are led by the ignorance annoyances in the nine lands and are submerged to the bitter sea of birth and death, with no way to escape.
14.2.11 軛 Yoke
軛是用來軛牛的項領籠套（如圖14.2.10-36），令牛拉車不能出駕，譬喻煩惱障礙異生離係，不得解脫。異生就是具有異生性（參見11.4.4.2.3節），就是普通人。此說煩惱不但勞役有情身心，還能障礙有情脫離其異生性（即個體性），逃脫其奴隸的命運。軛有四種，1欲軛、2有軛、3見軛、4無明軛。此四軛的解釋與上小節四種瀑流類似，九地中，每一地的三級上品煩惱為瀑流，三級中品煩惱為軛，如其次第，即依習氣欲望而起行、依習氣有而行、依習氣邪說異教而行。
A yoke is a collar and cage (see fig. 14.2.10-36) used to yoke a cow so that the cow cannot escape from the cart. It is a metaphor for that annoyances can hinder Mutant Sentients to unfetter. This is saying that annoyances not only servile the body and heart of sentient beings, but also prevent sentient beings from escaping from their Natures of Mutant Sentient (i.e. individuality, cf. 11.4.4.2.3) and escaping from their fate of being slaves. There are four types of yokes: 1st desire yoke, 2nd have yoke, 3rd view yoke, and 4th ignorance yoke. The explanation of these four yokes is like the four kinds of waterfalls in the previous section. Among the nine lands, the three upper-grade annoyances in each land are called Waterfalls, and the three middle-grade annoyances are called yokes. The following is the order, that is, acting according to habitual desires, acting according to habits, acting according to habitual heresies.
14.2.12 株杌 Stump
株杌，義為枯樹樁，此從譬喻得名，參見前文14.1-1節塵刹土案例中的株杌。那株杌是個異熟果（參見11.6.1節）。異熟果異時而熟，如一年後，三年後，十或三十年後才成熟。異熟果異地而熟，如三界九地，成熟在哪裏都可能。異熟果異類而熟，無意識是個大染缸，貪嗔癡普遍地汙染眾生。株杌譬喻貪瞋癡煩惱根深蒂固，對治道犁難以將其從心地中拔出。眾生從無始以來，串習貪瞋癡成為業行。貪業引起心不調順，瞋業無所堪能，癡業難可解脫。由於眾生難斷這根深蒂固的貪嗔癡業，故立此三為株杌。
Stump gets its name from the metaphor, refer to the case in section 14.1-1, which stump is a Mutant Fruit (see section 11.6.1). Mutant Fruits ripen at different times, such as one year later, three years later, ten or thirty years later. Mutant Fruits ripen in different places, such as anywhere of the nine lands in the Great Grand Worlds. Mutant Fruits ripen in different species, the unconscious is a big dye vat where greed irritability and ignorance universally pollute all sentient beings. The stump is a metaphor for the deep-rooted annoyances of greed irritability and ignorance, which are difficult to pluck out heartland by the plow of Path Crux. Since time immemorial, all sentient beings have been accustomed to greed irritability and ignorance, so the three have become karma. Greed karma causes the heart to become uncoordinated. Irritability karma causes the heart to become unqualified for any affairs. Ignorance karma is difficult to unfetter. It is difficult for sentient beings to break away from these deep-rooted karmas of greed irritability and ignorance, therefore the three are set up as stumps.
14.2.13 垢 Maculate-ness.
謂貪瞋癡故，毀犯戒行學處，作諸惡行，染汙不淨，故立名貪嗔癡為三種垢。
Saying that because of greed irritability and ignorance, sentient beings violate destroy the precepts and disciplines, commit all kinds of evil deeds, and defiles immaculateness; therefore, greed, irritability, and ignorance are established as the three kinds of Maculate-ness.
14.2.14 常害 Constant Harm
謂貪瞋癡三業，常能為害，招感生老病死等苦，故立名貪嗔癡為三種常害。
Saying that the three karmas of greed, irritability, and ignorance are always capable of causing harm, inviting birth, old age, sickness, and death bitter, so the three are named the three constant harms.
14.2.15 所有 Possession
此是從果法立名。謂貪瞋癡與能有相應，能積集所有資財，恒常與怖畏等相應，令心多住散亂，故立名貪嗔癡為三種所有。
This alias of annoyance is named from fruit law. Saying that greed, irritability, and ignorance corresponding to able-to-have, can accumulate all the assets, and constantly correspond to the horrors, etc., so that the heart dwells in dispersal constantly, therefore greed, irritability, and ignorance are established as the three kinds of possessions.
14.2.16 根 Root
由貪瞋癡故，心中生起不善法。貪瞋癡是一切不善法生起所依的根本，故立名貪瞋癡為三種不善根。
Because of greed irritability and ignorance, heart arouses non-benevolent laws. Greed irritability and ignorance are fundamental roots of all non-benevolent juristic arousals, therefore, the three are established as the three non-benevolent Roots.
14.2.17 惡行 Ferocious Behaviors
由依於貪瞋癡故，眾生常作身語意惡行。由貪進求財利等，多行惡行。由懷瞋恚，不忍他過，多行惡行。由懷愚癡，起顛倒邪見，行諸惡行。又由貪嗔癡是邪行自性，故立名貪瞋癡為三種惡行。
Due to greed irritability and ignorance, sentient beings often commit ferocious bodily oral and intentional deeds. Due to greed on gain more assets and profits, people conduct ferocious behaviors broadly. Due to irritability and hatred, people cannot tolerate others' mistakes and commits many evil deeds. Due to bosom ignorance and foolishness, arousal of upside-down heretical views, sentient beings commit many evil deeds. And due to greed irritability and ignorance are heretical behaviors’ nature, therefore the three are named as three Ferocious Migrations.
14.2.18 漏 Leakage
欲、有、和無明等，劫持、分流心識流，另心分散，故立名煩惱為漏。漏有三種：欲漏、有漏、無明漏。欲漏，依外門流注，即心於五欲外塵境界中流散，建立欲漏；體即欲界一切煩惱，唯除無明。依內門流注，即於內根身等上流散，建立有漏；體即色、無色界一切煩惱，唯除無明。依彼前二所依門流注，立無明漏；體即三界所有無明。
Desire, have, and ignorance, etc., hijack and sub-drain the stream of heart senses, and scatter the mind, so the name of annoyance as Leakage was established. There are three kinds of leakages: desire leakage, have leakage, and ignorance leakage. According to the heart-senses flow concentration of external door, i.e., base on the heart’s dispersion in the five desires of outer dust environments, the Desire Leakage is established; Its body is all annoyances of Desire Boundary, except for ignorance. According to the flow concentration of internal door, i.e., on dispersing in the bodies to establish Have Leakage, its body is all annoyances in Color Boundary and Colorless Boundary, except for ignorance. According to the flow concentration of the first two doors to establish Ignorance Leakage, its body is all the ignorance in the Three Boundaries.
14.2.19 匱 Scarcity
匱，即缺乏、不足；無有厭足故名為匱。謂由貪瞋癡故，愚人於資助生命的財物等，恒起追求，沒有滿足。由貪、瞋、癡能令身心恒感覺貧乏，故名貪嗔癡為三種匱。
Scarcity means lack, insufficiency; not having contentment and satiation hence name of Scarcity. Because of greed irritability and ignorance, fools are constantly pursuing and not being satisfied with the possessions that support their lives. Because greed irritability and ignorance can make the body and heart feel scarce constantly, the three are called the three kinds of scarcity.
14.2.20 燒 Burn.
由貪瞋癡故，愚人於所緣境界不如正理，執著相好、起強烈愛染，燒熱身心，故立名為燒。
By reason of greed irritability and ignorance, fools irrationally obsess those goods of phenomena, arouse strong love to those being aggregated environments, heating up the body and heart fervidly, hence name of burn.
14.2.21 惱 Annoyance
由貪瞋癡故，愚人於諸可愛境相愛樂耽看，若可愛境相變壞的時候，便引起種種的愁歎等憂苦，惱亂身心，故名為惱。
By reason of greed irritability and ignorance, fools linger and look at all lovely environments with pleasure, and when the sates deteriorate, they give rise to kinds of sorrow, sighs, etc. annoyances, which disturb the body and heart, therefore name of Annoyances.
14.2.22 有諍 Have Expostulation
有諍，諍是好意勸諫的意思，貪瞋癡能為鬥訟諍競的因。由貪瞋癡故，愚人執持刀杖，興諸戰諍，所以立貪瞋癡名為有諍。
Expostulation means earnest and kindly protest, but it is cause of all quarrel litigation and violence; greed irritability and ignorance can be reason of expostulation. Due to greed irritability and ignorance, fools hold swords, clubs, guns, and artilleries to feed expostulations and wars, therefore, greed irritability and ignorance are named as Have Expostulations.
14.2.23 火 Fire
由貪瞋癡如火，能燒毀所積集的善根薪，故說貪瞋癡名火。
Since greed irritability and ignorance are like fire that burn up the accumulated firewood of benevolent roots, therefore the greed irritability and ignorance are called fires.
14.2.24 熾燃 Conflagration
熾燃，大火義，此是譬喻貪嗔癡惡業如大火。謂由瞋癡故，愚人為非法貪的大火所燒。非法貪就是貪著十種不善業道（即十惡戒，參見13.1節）。由貪瞋癡故，愚人又為不平等貪的大火所燒。不平等貪就是非法非理的貪求境界。由貪瞋癡故，愚人又被邪法大火所燒。邪法大火就是一切我見、邊見、邪見、見取見、和戒禁取見（參見11.4.4.1.4 根本煩惱）。由非法貪、不平等貪、和邪法等能夠引發身心中的熾燃烈焰，故名為熾然。
This is a metaphor for ferocious karma of greed irritability and ignorance like a conflagration. Saying that due to greed irritability and ignorance, fools are burned by the fire of illegal greed. Illegal greed is the greedily desires for the karmas of ten ferocious paths (i.e., the ten ferocious precepts, see section 13.1). Due to greed irritability and ignorance, later, fools are burned by the fire of unequal greed. Unequal greed is the state of illegal and irrational greed. And again, due to greed irritability and ignorance, fools are burned by the fire of heretical laws. The Fires of Heretical laws are all Seth view, edge views, heresies, view fetch, and precept fetch (see section 11.4.4.1.4 Fundamental Annoyances). Illegal greed, unequal greed, and heretical laws etc. can cause blazing flames in the body and heart, so it is called Conflagration.
14.2.25 稠林 Dense Forest
貪嗔癡等之煩惱大樹聚集，名為稠林。由貪瞋癡故，於生死根本煩惱極其雜染業行，廣興染著，令諸有情，感生種種身，流轉於五趣，如行走在大樹聚集的稠林裏，難可出離。
Great trees of greed irritability and ignorance are collectively called Dense Forest. Because of greed irritability and ignorance, sentient beings broadly dyed by fundamental annoyances and their crossly bred karmic behaviors, so aggregated as various kinds of bodies, circulating in five interests, like migrating in a dense forest where big trees are gathered. And it is difficult to get out of it.
14.2.26 拘礙 Detentions
謂貪瞋癡能令眾生樂著種種妙欲塵故，能障有情證得出世法故。拘礙依於五處而得建立，一、顧戀內身，二、顧戀諸欲，三、樂相雜住，四、缺於隨順教誡教授，五、於諸善品得少為足。
Saying that, greed irritability and ignorance can make sentient beings enjoy all kinds of wonderfully desirable dusts and can hinder sentient beings from realizing the transcending mundane laws, therefore the name of detentions is set up. Detentions are established in the five places: 1. Obsessively caring for the inner body, 2. Obsessively caring for desires, 3. Being mixed with pleasures, 4. Lack of following the precepts and teachings, and 5. Being satisfied with a few benevolent laws.
14.3 煩惱的數 Numbers of Annoyances
佛教稱凡夫個體為異生，義即變異而生。變異即是成熟的過程，因為異化可以持業。業是身體習慣行為、口語習慣行為、和意識習慣行為的統稱。異生的一切煩惱可分為兩類，思煩惱和見煩惱，亦作思惑和見惑。思煩惱主要有，貪、嗔、癡、慢、疑、身見、邊見、邪見、見取、戒取。見煩惱如身見、邊見、邪見、見取、戒取、貪、嗔、癡、慢、疑。見煩惱和思煩惱的頭數相同，成對兒存在。思惑附著在見惑上而有義，見惑因對應的思惑而有感，因此兩者的名數相等，相互依存。見煩惱即是異生的所知，因為它似智而非智，能障礙有情了知真相， 所以是智障，亦作所知障。見惑不引起不安，障覺悟，不障涅槃。涅槃是寂靜義。思惑是異生的思煩惱，能障礙涅槃，所以亦作煩惱障。此兩類煩惱不但可以驅使異生勞作，還可以障礙異生脫離其自性，所以也被稱作異生性障。
Buddhism calls mortal individual as Mutant, meaning they are born from mutations. Mutation is the process of maturation because mutations sustain karma. Karma is a collective term for bodily oral and intentional behavioral habits. All the annoyances that arise in a mutant can be divided into two categories, Mean Annoyances and View Annoyances, which are also known as Mean Muddles and View Muddles. The Mean Muddles mainly include greed, irritability, ignorance, arrogance, suspicion, Seth view, edge view, heresy, view fetch, and precept fetch. View muddles mainly include Seth view, edge view, heresy, view fetch, and precept fetch, greed, irritability, ignorance, arrogance, and suspicion. The Mean Annoyances and View Annoyances have the same names and number of heads and exist in pairs. The mean muddle attaches to the view muddle to have its significance, the view muddle due to the corresponding mean muddle to have its feeling; therefore, the two have the same name and head number, and are mutually dependent, relying on each other to exist. View Muddle is the know of a mutant sentient, is like intelligence but not intelligence, can hinder sentients to understand the factual phenomena, therefore is hindrance of intelligence, aka. Know Hindrance. View Muddle does not cause uneasiness, hinder enlightenment, does not hinder Nirvana. Nirvana is the meaning of quietness. Mean Muddle is sentient beings’ mean annoyance, can hinder nirvana, so is called Annoyance Hindrance. These two types of muddles can not only drive mutant sentients to work, but also prevent them escaping from their own nature, therefore Mean Muddle and View Muddle are also called Mutant Nature Hindrance.
14.3.1 八萬四千塵勞 84,000 Dust Labors
總列大千世界三界九地（如插圖14.3）的一切煩惱有八萬四千之數，名作八萬四千塵勞，瘟疫，魔軍。塵勞為煩惱之異名，以煩惱汙人之真性，使人無益操勞。瘟疫是說這八萬四千病具有強烈的傳染性，在眾生之眾交叉感染，流傳不斷。魔者奪財害命之謂，魔軍為此八萬四千塵勞能奪人清淨法身之財，傷人慧命。這84000之數的計算方法有如下六步驟：
In general, there are 84,000 annoyances in the three boundaries nine lands of the Great Grand World (see fig. 14.3), aka. 84,000 dust labors, plagues, and demon army. Dust labor is an alias for annoyances since annoyances can contaminate sentients’ true natures and labor them in vain. Plague means that these 84,000 diseases are highly contagious, cross-infected among all living beings, and spread continuously. Demon is the saying of stealing assets and harming lives, because the 84,000 dust labors can rob people’s juristic assets of immaculate juristic body, can harm people’s gnostic lives (i.e., intelligence lives), so calling them as Demon Army. The calculation method of this number of 84,000 has the following six steps:
一）10位使者：貪、嗔、癡、慢、疑、身見、邊見、邪見、見取、戒取。這十位煩惱法能發起和變異繁衍其它煩惱，故稱它們為使者。前5位被稱為五鈍使，因為這5位性愚鈍，沒智慧。後5位是見惑，傷人凶狠殘暴，故稱五利使。
二）10使互具成100。比如，取貪為頭，再用貪為其助理，則成貪貪；取嗔為助理，則成貪嗔；取癡為助理，則成貪癡，如此，貪和十個助理使者，便形成了10個新的煩惱。再取瞋為頭，配十使為助理，又形成了10個新的煩惱：嗔貪、嗔嗔、嗔癡、嗔慢，等。如此互具，10位使者變成了100位。
三）曆10法界成1000。十法界是根據有情的興趣兒不同而把人分成了十類：地獄趣、餓鬼趣、畜生趣、修羅趣、人趣、欲天趣、緣覺趣、羅漢趣、菩薩趣（即真人趣）、神佛趣（參見13.4.4 節《十趣因果》）。
1) The 10 envoys are 1st greed, 2nd irritability, 3rd ignorance, 4th arrogance, 5th suspicion, 6th Seth view, 7th edge views, 8th heresies, 9th fetched views, 10th precept fetch. These ten troublesome laws are capable of initiating and reproducing other troubles in a mutated manner, so they are called envoys. The first five are known as the Five Blunt Ambassadors because they are dull in nature and have no wisdom. The last 5 are the View Muddles, which are vicious and brutal, so they are called the Five Sharp Ambassadors.
2) The 10 envoys aggregate with each other, become 100. For example, if you take greed as the head and use greed as its assistant, then get a new law greed-greed; using irritability as greed’s assistant, then get a new law greed-irritability; in this way, greed aggregates the 10 assistant envoys, forms 10 new laws. Then taking irritability as the head to aggregate the 10 assistant envoys, then 10 new laws are formed like these: irritability-greed, irritability-irritability, irritability-ignorance, irritability arrogance, and so on. With this interplay, the 10 envoys become 100.
3) Going through 10 juristic boundaries, then the number becomes 1000. The 10 juristic boundaries are the 10 categories into which all human beings are divided according to their interests: hell interest, hungry ghost interest, livestock interest, asura interest, human interest, desire-sky interest, aggregate-arousal perception, Ararat interest, bodhisattva interest (i.e., real person interest), and God Buddha interest (see Section 13.4.4 Ten Interests).
四）曆身口7枝為7000。身3枝為殺、盜、淫；口4枝為妄言、綺語、惡口、兩舌。
五）曆過去、現在、未來，三世成21000。這裏是在談思想意識，所以過去、現在和未來同時存在於現在的世界。又，無意識和前意識沒有次第性和時間性，所以日曆和時間隻適用於塵世，圖14.3-12之下。
六）四大種各具21000位，共成84000塵勞。四大種是地、水、火、風，參見11.2節。
4) Going through the 7 branches of the body and mouth, the number becomes 7,000. The three bodily branches are killing, stealing, and heretical sex; the four oral branches are delusive speech, flowery speech, ferocious speech, and two-tongue (see section 13.1 the ten precepts).
5) Going through the past, present, and future, the number becomes 21,000. Here we are talking about the heart (i.e., mind), so the past, present, and future exist simultaneously in the present world. And the unconscious and the preconscious have no sequential and temporal nature, so the calendar and time apply only to the mortal world, under Figure 14.3-12.
6) Each of the Four Big Seeds aggregates the 21,000 positions of annoyances, so the sum is the 84,000 dust labors. Four Big Seeds are earth, water, fire, and wind; refer to section 11.2 Four Big Seeds.
14.3.2 見惑 View Muddles
凡夫的見煩惱遍布三界九地，但其根本就是這112位根本見惑，計算如下：
見惑在欲界有40位：
一）苦諦下有10：身見、邊見、邪見、見取、戒取、貪、嗔、癡、慢、疑。
二）集諦下有10：身見、邊見、邪見、見取、戒取、貪、嗔、癡、慢、疑。
三）滅諦下有10：身見、邊見、邪見、見取、戒取、貪、嗔、癡、慢、疑。
四）道諦下有10：身見、邊見、邪見、見取、戒取、貪、嗔、癡、慢、疑。
Mortals' view annoyances are spread throughout the three boundaries nine lands, but their fundamental view annoyances are the 112, which are calculated as follows：
View muddles have 40 positions in desire boundary:
1) 10 positions under Bitter Crux: Seth view, edge views, heresies, fetched views, precept fetch, greed, irritability, ignorance, arrogance, suspicion.
2) 10 positions under Aggregate Crux: Seth view, edge views, heresies, fetched views, precept fetch, greed, irritability, ignorance, arrogance, suspicion.
3) 10 positions under Salvation Crux: Seth view, edge views, heresies, fetched views, precept fetch, greed, irritability, ignorance, arrogance, suspicion.
4) 10 positions under Path Crux: Seth view, edge views, heresies, fetched views, precept fetch, greed, irritability, ignorance, arrogance, suspicion.
見惑在色界和無色界的數目相同，各有36位：
一）苦諦下有9：身見、邊見、邪見、見取、戒取、貪、（缺嗔）、癡、慢、疑。
二）集諦下有9：身見、邊見、邪見、見取、戒取、貪、（缺嗔）、癡、慢、疑。
三）道諦下有9：身見、邊見、邪見、見取、戒取、貪、（缺嗔）、癡、慢、疑。
四）滅諦下有9：身見、邊見、邪見、見取、戒取、貪、（缺嗔）、癡、慢、疑。
如是，一個異生總有根本見惑112位；解釋參見11.4.4.1.4節《 根本煩惱》。
View Muddles in color boundary and colorless boundary, each has 36 positions.
1) 9 positions under Bitter Crux: Seth view, edge views, heresies, fetched views, precept fetch, greed, (absent of irritability), ignorance, arrogance, suspicion.
2) 9 positions under Aggregate Crux: Seth view, edge views, heresies, fetched views, precept fetch, greed, (absent of irritability), ignorance, arrogance, suspicion.
3) 9 positions under Path Crux: Seth view, edge views, heresies, fetched views, precept fetch, greed, (absent of irritability), ignorance, arrogance, suspicion.
4) 9 positions under Salvation Crux: Seth view, edge views, heresies, fetched views, precept fetch, greed, (absent of irritability), ignorance, arrogance, suspicion.
As such, a mundane being has in total 112 positions of Fundamental View Muddles; for explanations, see Section 11.4.4.1.4, Fundamental Annoyances.
14.3.3 思惑 Mean Muddles
塵世之人理解了四聖諦之後，前文的112位根本見惑就已經被消滅了。八萬四千魔軍由於失了所依，就崩解了，但仍有思煩惱，貪嗔癡的習氣殘餘。這些思惑要依靠道諦的修行，逐步消除。思惑在三界中主要是貪、嗔、癡、慢、身見、邊見，共有16位，列表如下：
一）欲界有6使：貪、嗔、癡、慢、身見、邊見；
二）色界有5使：貪、癡、慢、身見、邊見；
三）無色界有5使：貪、癡、慢、身見、邊見。
佛教又把九地（參見14.3-23至31）的每一地階級成了九品：下下品、下中品、下上品，中下品、中中品、中上品，上下品、上中品、上上品。這樣九地共成81品。於是，欲界總有54位思惑；色界和無色界各有180位思惑。
After a mundane being understands the Four Cruxes, the 112 fundamental View Muddles of the previous text have been destroyed. The 84,000 demonic armies disintegrate because they have lost their dependents, but there are still remnants of the Mean Muddles, the habits of greed, irritability, and ignorance. These Mean Muddles must be gradually eliminated by relying on the practice of the Path Crux. Mean Muddles leftover in the Three Boundaries are mainly greed, irritability, ignorance, arrogance, Seth view, and edge view, and 16 of them in total, as listed below:
1) Desire Boundary has 6 messengers: greed, irritability, ignorance, arrogance, Seth view, edge views.
2) Color Boundary has 5 messengers: greed, ignorance, arrogance, Seth view, edge views.
3) Colorless Boundary has 5 messengers: greed, ignorance, arrogance, Seth view, edge views.
Buddhism has further classified each of the nine lands (see fig. 14.3-23 through 31) into nine grades: lower-lower grade, lower-middle grade, lower-upper grade, middle-lower grade, middle-middle grade, middle-upper grade, upper-lower grade, upper-middle grade, and upper-upper grade. In this way the nine lands become 81 grades in all. Thus, there are 54 Mean Muddles in Desire Boundary, and 180 Mean Muddles in each of the Color and Colorless Boundaries.
