11.4.4 行蘊 Migration Node

目錄 Content

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; 11.4.4.1.4.6-1 轉移身見 Translocation Body View；11.4.4.1.4.6-2 邊執見 Edge Views；11.4.4.1.4.6-3 邪見 Heresies；11.4.4.1.4.6-4 見取見 View Fetch；11.4.4.1.4.6-5 戒取 Precept Fetch

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

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。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。

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”. 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。

（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。

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.

(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》）。

（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。

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”).

(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。

（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）。

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.

(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。

（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。

（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。

(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.

(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.

(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。

（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。

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.

(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” 。

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 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".

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。

（四）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。

（五）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。

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) 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11-1）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 11-1) 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。

（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。

（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。

(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.

(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.

(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。

（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。

(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.

(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。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。

(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. 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。

（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。

(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.

(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。”

（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。

(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.”

(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。

（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。

(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.

(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。

（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。

(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.

(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.

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