行蘊談心的行為，是由 “五位百法” 中51位心所有法和24位不相應行法構成的。

Migration Node talks mental (heart’s) behaviors, moves, therefore the word migration is used. It is composed by 51 Heartland Laws and 24 Non-corresponding Migration laws among “Five Faculties of 100 laws”.

目錄 Content

11.4.4.1 心所有法 Heartland Laws

 11.4.4.1.1 遍行心所有法 Omnipresent Heartland Laws

 11.4.4.1.2 別境法 Circumstantial Laws

 11.4.4.1.3 善法 Benevolent Laws

 11.4.4.1.4 根本煩惱 Fundamental Annoyances

 11.4.4.1.5 隨煩惱 Latent Annoyances

 11.4.4.1.6 不定法 Uncertain Laws

11.4.4.2 不相應行法 Non-Correlative Migration Laws

11.4.4.1 心所有法 Heartland Laws

心所有法，顧名思義：此諸法為心所有，從屬於心；亦名心地法。心地，是說此法為心神之所履。什麼是“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、或玉女識）、和無意識。宗教中常把無意識分成兩位，污染部分（第八識或第二識）稱作亞當識、佛識、阿賴耶識、或金童識；純淨的部分（第九識或第一識）稱作“神識” 或 “純淨識”。佛是“感知、感覺” 義，佛識即人直接感覺到的一切事物。神識是純淨識，沒有“記憶”的性質，人不能夠直接感知到。

Heartland Law is saying the laws are Heart-God’s touring places. What is Heart-God (or God, a human is a God’s host)? Heart-God refers to the eight senses in general and is also the eight kings of the heart: eye sense, ear sense, nose sense, tongue sense, body sense, consciousness, Intent (that is, pre-consciousness; that is, Eve-sense, Mana, or Jade-woman-sense), and unconscious. In religion, the unconscious is often divided into two parts, and the maculate part (eighth sense or second sense) is called Adam-sense, Buddha-sense, Alaya, or gold-boy sense. The immaculate part (ninth sense or first sense) is called "God sense" or "immaculate sense". Buddha means "perception, feeling", and Buddha-senses are all things heart projected, that can be directly felt. God-sense is immaculate, without nature of "memory", so people cannot directly perceive it. Heartland laws all belong to heart, like servants belong to lord, therefore, Heartland Laws are also being called “Laws belong to heart”.

心所有法被分成了6類：5位遍行法，5位別境法，11位善法，6位根本煩惱，20位隨煩惱，和4位不定法。

The 51 heartland laws were sorted into six categories. (1) omnipresent heartland laws, (2) circumstantial heartland laws, (3) benevolent heartland laws, (4) fundamental annoyances, (5) latent annoyances, (6) uncertain heartland laws.

11.4.4.1.1 遍行心所有法 Omnipresent Heartland Laws

遍行是說此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、前意識和無意識，善心、噁心、和無記心。對於中性道德的法，人少有記憶，故名無記心。一切地就是三界九地（參見插圖11.0和第13章）。一切時就是過去時，現在時，和未來時。

Omnipresence is saying the laws migrate in all hearts, on all heartlands, at all times. All hearts are eye sense, ear sense, nose sense, tongue sense, body sense, conscious, preconscious, and unconscious, benevolent heart, ferocious heart, and memoryless heart. For laws of neutral morality, people seldom have memory, hence the name no-memory heart. All heartlands mean “three-boundary nine lands” (refer to illustration 11.0). All times mean past, present, and future.

遍行心所有法總有五位：觸、作意、受、想、思。

Omnipresent Heartlands Laws include five laws: touch, attention, acceptance, think, and mean.

一、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。業是身口意的習氣，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，引生採取所緣形相的想等。這就是所說的受想思等所依為業。

Touch, it is threesome (root, dust, and sense). Having heart and heartland laws to touch environment is its nature. Being depended by acceptance, think, and mean is touch’s karma. Karma means bodily orally and intentionally habits, usage, and function. Originally touch is a differentiation of root, what induces “root environment and sense”, the three sequentially correlatively to arouse. And touch binds the threesome and related heartland laws, provides them powers, therefore, touch is threesome, is base for mean, think, and acceptance, etc. and what being depended by acceptance, and think etc.

二、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。

Attention, alerting heart is its nature; to lead heart to objectives is its karmic function. The heartland law can drive intent (intent can be understood as preconscious) to be interested to the objective; therefore, attention is “making intent”.

三、受，領納順境、逆境、非順非逆境為性，起苦、憂、舍、喜、樂為業。

Acceptance, to receive enjoyable, adverse, and neutral environments is its nature; arousing love is its function. On enjoyable environment, receipt arouses love. On adverse environment, receipt arouses bitter, feels being forced. On neither enjoyable nor adverse environment, receipt arouses renunciation.

四、想，取像成境為性，施設種種名言為業。

Think, fetching images is its nature; establishing kinds of names and languages is its function.

五、思，令心造作為性，於善境、等境（即中性境）、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。

Mean, driving heart to create is its nature; on good, evil, etc., laboring heart is its function. Mean can tell good, evil, beauty, and ugliness, and for this as reason, mean has heart to arouse bodily orally and intentionally karmas of heart. Karma means bodily, orally, and intentionally behaviors. 

11.4.4.1.2 別境法 Circumstantial Laws

別境義為此法於個別的心境出現，區別於上文的遍行法，有五位：欲、勝解、念、定、慧。

Circumstantial heartland laws appear in “particular environments”, include 5 items: desire, resolution, spell, stillness, and gnosis.

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，由精進助成善事。

Desire, in enjoyable environment, “hope” is its nature; being depended by diligence and effort is its karmic function. Desire has good, evil, and neutral ethical natures; here only says it can arouse diligently efforts to achieve good deed.

二、勝解，即決議，於決定境，印持為性，不可引轉為業。

Resolution, on decisive environment, remembrance and hold are its nature; not being led to change is its karmic function.

三、念，即讀、咒，於曾習境，令心明記不忘為性，定依為業。念，即念叨咒語、座右銘、關鍵詞等，可以招引等流果，維持身心於某種狀態。

Spell, on studied or experienced environment, having heart to remember is its nature; being depended by stillness is its karmic function. 

四、定，於所觀境，令心專注不散為性，智依為業。定是身心穩定，主客觀相互而動的狀態，亦作一心。此中，定能為此狀態提供力、能量的支持和維護。

Stillness, on being observed environment, to have heart in concentration, not loose is its nature; being depended by intelligence is its function. When heart is still, the subjective and the objective mutually correspondingly change, so “stillness” is also being called “one heart”. The word stillness is Indian word Samadhi, is Chinese word “定”, is Bible word Noah. Among the “five-position 100-law”, only spelling, still, and intelligence can hold heart (i.e., mind), so most Vedic teachings end with one of the three laws.

五、慧，於所觀境簡擇為性，斷疑為業。解知之心為慧。智能成事，慧能了事。佛教中用“金剛”來比喻慧。在英語中，“金剛” 義為“哲學家之石”（philosopher’s stone）。

Gnosis, on being observed environment, selection is its nature; severing suspicions is its function. Gnosis is born from stillness, therefore, above said stillness is depended by intelligence. In Buddhism, “philosopher’s stone” is a metaphor for gnosis.

11.4.4.1.3 善法 Benevolent Laws

善法有11位：信、精進、慚、愧、無貪、無嗔、無痴、輕安、不放逸、行舍、不害。

The 11 benevolent heartland laws are faith, shame, sin (remorse), non-greed, non-irritation, ignorance-less, diligently advance, ease, non-indulgence, renunciation, harmlessness.

一，信，於實德能，深忍樂欲，心淨為性；對治不信；樂善為業。勝解即是忍，是信的因；樂欲是信的果。信略有三種。（1）信實有，即於一切實事和道理，深信忍耐可為有。（2）信有德，即信四聖諦為實，信可為有，信即是有。（3）信有能，即對於一切世間及出世間的善法，深信自己及他人，只要肯學習，都能獲得那些成就。

Faith, it is ardently tolerant with and desire to factual fortunes and virtues. Immaculate heart is its nature; it can cure faithless. Resolution is tolerance, reason for faith, to desire benevolence is faith’s karmic fruit. Like a “purifying water pearl” can purify itself and water; faith, by itself, can purify one’s own and other hearts. Generally, faith has the three kinds: (1) faith to “factually haves”, to all facts and empty theories, beliefs can be haves; (2) faith to “have virtues”, to God’s or Vedic teachings, to four cruxes, faithfully beliefs are haves; (3) faith to “have capability”, to all benevolent mundane laws and transcending mundane laws, deep beliefs that oneself can achieve through practices and studies.

二，慚，依自法力，崇重賢善為性；能對治無慚；止息惡行為業。

Shame, depending on one’s own juristic power, respecting and valuing sages and goods are its nature; curing shameless and stopping ferocious behaviors are its function.

三，愧，依世間力，輕拒暴惡為性；能對治無愧；止息惡行為業。如圖所示，基督教的聖鬼（上帝的鬼魂）是佛教的金剛杵，其本質就是“慚愧”。

Sin, depending on social power, easily refusing ferocious behaviors is its nature; curing sinless and stopping ferocious behaviors are its functions. Another saying, shame and sin are one body, to human is shame, to sky is sin. “Holy Ghost” in illustration is God’s ghost. In Buddhism, Holy ghost is called “Philosopher’s Stone Pestle” (right side in illustration). Its nature is “shame and sin”.

四，無貪，於有、樂等境，無着為性；對治貪着；作善為業。

Greedless, in have laugh etc. environments, non- abidance is its nature; curing greed and doing goods are its karmic function.

五，無嗔，於苦、逆等境，無恚恨為性；對治嗔恚；作善為業。

Non-irritation, in bitter adverse etc. environments, no irritation and no hate are its karmic nature; it can cure irritation. Doing goods is its karmic function.

六，無痴，於諸理事或於四諦理，明解為性；對治愚痴；作善為業。

Non-ignorance, on theories, or no Four Cruxes, explicitly comprehension is its nature; curing ignorance and doing goods are its function. In Vedism (i.e., Buddhism), non-ignorance is knowing of Four Cruxes, what are known as “should be known”.

七，精進或勤，於善惡的修斷事中，勇悍為性；對治懈怠；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。

Diligent effort, cultivation and severance of annoyances, fearless bravery is its nature; curing slackness and fulfilling goods are its karmic function. It has two aspects: (1) armored “diligent effort”, like ancient time, armored solder enters battle fearlessly; (2) second aspect is not to satiate or give up on benevolent laws.

八，輕安，遠離粗重不舒適的感覺，調暢身心，堪任為性；對治昏沉；堪任為業。

Ease, far away from heavy burden, body and heart are easily pleasant. Qualified to carry out duty is its karmic nature; conversion, curing drowsiness, and qualified to be trusted are its karmic functions.

九，不放逸，以無貪、無嗔、無痴、精進四法為體；於所修所斷事中，防修為性；對治放逸，成滿一切世間及出世間善事為業。

Non-indulgence, diligent efforts on three benevolent roots (non-greed, non-irritation, non-ignorance), its nature is to prevent regression on cultivation. Its function is to cure indulgence and to fulfill all benevolent mundane and transcending mundaneness laws.

十，行舍，行舍時的心即是平等正直之心；無功用住為性（此功法能修 “無為勝境” ）；對治掉舉（即沮喪），靜住為業。

Renunciation, its nature is correct equality, honestly straight forward. Renunciative feeling is only feeling matches with unconscious. Curing frustration, providing power to non-greed, non-irritation etc. benevolent roots, and quietly dwell are its function. 

十一，不害，於諸有情，不為損惱，無嗔為性；能對治害，悲愍為業。

Non-harm, not annoyed with sentient beings; non-irritation is its nature. Curing harm and sympathizing with sentient beings are its functions.

前文已有無嗔，為什麼這裡又立無害？答：無瞋於有情樂以慈心的體；不害能拔眾生苦，以悲心為體。無嗔和不害二法能彰顯慈悲二相。

By nature, non-harm is non-irritation, but non-irritation’s body is merciful heart; non-harm’s body is sorrowful heart, so harmlessness is setup. Mercy, sorrow, joy, and renunciation, are four infinite hearts, are four inexhaustible power sources.

11.4.4.1.4 根本煩惱 Fundamental Annoyances

貪嗔痴慢疑和惡見，這6位法是一切煩惱的基礎，一切煩惱法的一分故名根本煩惱。

Greed, irritation, ignorance, arrogance, suspicion, and ferocious views, the six laws are foundations of all annoyances, first Quadrants (of laws) of all annoyances, therefore they are named as Fundamental Annoyances.

11.4.4.1.4-1 貪Greed

貪，於有、樂境，染着為性；能障無貪；生苦為業。對於順境，所感樂受，留戀忘返，或起貪慾之想，就是貪。

In enjoyable environment, to the have and laugh acceptance (feelings), human arouses ardently desires, aren’t willing to leave, what greed is. Nature of greed is clinging, fermenting. In Juristic Quadrants, greed is Love’s first Quadrant, is nature of love. Because of love and attachment, sentient is circling in vicious cycle of “muddle, karma (i.e., hobbies), and bitter”. Producing five nodes and bitter is its karmic function. Greed’s symbol is the serpent in Bible.

11.4.4.1.4-2 嗔Irritation

嗔，於苦、逆境，憎恚為性；能障無嗔；不安穩為性；惡行所依為業。對於違境，所感苦受，而起嗔恚之想，就是嗔。

In adverse environment, to the bitter acceptations (feelings), sentient arouses dislike, and hate, what irritation is. Its nature is hatred, indignity. Its karma (i.e., function, and hobbies) is non-settlement, is dependence for ferocious behaviors. Irritation’s symbol animal is a bull.

11.4.4.1.4-3 痴Ignorance

痴，即無明（參見14.1節，集起的昏暗，即是無明）、愚痴，於諸事理，迷暗為性；能障無痴；一切雜染所依為業。對於違順諸境，苦樂諸受，而起與道理相違愚痴之想，就是痴。

Ignorance means non-light (refers to section 14.1 Aggregate Arousal, that “dim, no light” is ignorance exactly), means foolish. In neither enjoyable nor adverse environment, to the laugh acceptance (i.e., feeling or mood) or bitter acceptance, human beings arouse foolish, contrary to principles, irrational thinks, what ignorance is. Nature of ignorance is “idiot, lost in darkness”. Ignorance is dependent for all contaminated laws.

11.4.4.1.4-4 慢Arrogance

慢，恃己於它，高舉為性；能障不慢，生苦為業；略有七種：

一）慢，於劣計己勝，於等計己等，心高舉為性。

二）過慢，於等計己勝，於勝計己等，心高舉為性。

三）慢過慢，於勝計己勝，心高舉為性。

Arrogance, nature is lifting heart high; function is to produce bitter; has seven types:

1) Arrogance, it holds inferiority as one’s own victory; hold equality as one’s own equality to lift heart high.

2) Excessively arrogance, hold equality as one’s own victory; hold victory as one’s own equality to lift oneself high.

3) Arrogance above arrogance, hold victory as one’s own victory, overbearing pride.

四）我慢，於五蘊隨計為我、我所，心高舉為性。

五）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。

六）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。

七）邪慢，自己實在沒有功德，妄計自己有功德，如是心高舉為性。

4) I arrogance, randomly hold five nodes as oneself to lift oneself high.

5) Escalatory arrogance, counting hasn’t achieved fortune and virtue as achievement to lift oneself high.

6) Self-contempt arrogance, to other’s extraordinary fortune and virtue count as oneself is little lessor, in this way he or she lifts heart high.

7) Heretical arrogance, oneself factually hasn’t fortune and virtue, illusively counting oneself as having the fortune and virtue to lift heart high. 

11.4.4.1.4-5 疑 Suspicion

疑，於諸諦理，猶豫為性；能障不疑，障善品為業。

Suspicion, its nature is hesitating and boggling on reason and result logics of Four Cruxes. Hindering resolution and good is its karmic function. Sentients suspect Four Cruxes, then benevolent laws can’t be born, therefore, here says it hinders non-suspicion and good.

11.4.4.1.4-6 惡見 Ferocious Views

惡見，於諸諦理，顛倒推度，染慧為性；能障善見，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。

On theories of Four Cruxes, upside-down inference; its nature is to contaminate gnosis, hindering benevolence; and producing bitter is its karmic function. Ferocious Views include the five categories: Seth View, Edge Views, Heresies, Fetched Views, Views abstracted from precepts or forbiddances.

11.4.4.1.4.6-1 轉移身見 Seth

轉移身見即我見，即口語的我，謂於五蘊執我及我所；一切見趣所依為業。轉移身見的梵語是薩迦耶見（sakkāya-diṭṭh），聖經里作塞斯（Seth, 亞當和夏娃的第三個兒子），墨西哥的那瓦爾特語為提拉考安（Titlacauan）。提拉考安義為我們是它的奴隸。近代德國哲學家黑格爾發現的人是自我的奴隸；奴隸主就是轉移身見。

Translocation Body View, orally, it is “I”, “me” and “mine”, is ego. The saying is people obsessed with “five-fetch nodes” (i.e., five nodes) as I or mine. Its karmic function is base for all views and interests. Chinese Buddhist calls it as 轉移身見, directly translate into English is “Translocation Body View”. Its Sanskrit word is Satkaya-(view), Bible word is Seth (Adam and Eve’s third son), is Titlacauan in Nahuatl. Titlacauan means “we are its slaves”. The modern German philosopher Hegel discovered that people are slaves of themselves, which the slave master is Seth.

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。

There are two common ways to unfold Seth’s matrix formation, one has twenty sentences, and another has sixty-five sentences.

由五蘊展開的20句我見：

一）計色蘊是我，我有色，色屬我，我在色中。

二）計受蘊是我，我有受，受屬我，我在受中。

三）計想蘊是我，我有想，想屬我，我在想中。

四）計行蘊是我，我有行，行屬我，我在行中。

五）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，隨逐我所，不離我所，故二十句中，五句是我見，十五句是我所見。

Unfolding Seth by five nodes (20 sentences)

1) Color node: color is I (me), like a lord; I have colors, like my jewelry; colors belong to me, like my servants; I am inside colors, like my vessel to depend on. Later, all sentences are like this.

2) Acceptation node: acceptation is me; I have acceptation; acceptation belongs to me; I am inside acceptations.

3) Think node: think is me; I have thinks; thinks belong to me; I am inside thinks.

4) Migration node: migration is me; I am migrating; migration belongs to me; I am in migrations.

5) Sense node: sense is me; I am senses; sense belongs to me; I am inside senses.

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。

Unfolding Seth by five nodes (65 sentences)

1) Using color node as I, by other four nodes as four sets of assistants (15 sentences):  I am color. I have acceptance. Acceptation belongs to me. I am in acceptance. I have think. Think belongs to me. I am in thinks. I have migration. Migration belongs to me. I am in migration. I have sense. Sense belongs to me. I am in senses.  

2) Using acceptance node as I, by other four nodes as four sets of three-assistants:  I am acceptation. I have color. Color belongs to me. I am in colors. I have think. Think belongs to me. I am in thinks. I have migration. Migration belongs to me. I am in migration. I have sense. Sense belongs to me. I am in senses.

3) Using think node as I:  I am thinks. I have color. Color belongs to me. I am in colors. I have acceptance. Acceptation belongs to me. I am in acceptance. I have migration. Migration belongs to me. I am in migrations. I have sense. Sense belongs to me. I am in senses.  

4) Using migration (i.e., all behaviors) node as I: I am migration. I have color. Color belongs to me. I am in colors. I have acceptance. Acceptation belongs to me. I am in acceptance. I have thinks. Think belongs to me. I am in thinks. I have sense. Sense belongs to me. I am in senses.

5) Using sense node as I: I am senses. I have color. Color belongs to me. I am in colors. I have acceptance. Acceptation belongs to me. I am in acceptance. I have think. Think belongs to me. I am in thinks. I have migration. Migration belongs to me. I am in migration.

在這五組十三句當中，每組中第一句是我。我見後跟隨四組三我所，各有名字：我的纓珞，我的僮僕，我的器具。

Among these five groups of thirteen sentences, the first sentence in each group is I-view. After I-view, are four subgroups of three-mine, each with a name: my tassel, my servant, and my vessel.

11.4.4.1.4.6-2 邊執見 Edge views (47 items)

邊執見或邊見，即於彼隨執斷、常，有、無等；障處、道、出離為業。

Edge Views, are obsessive views with severance, permanence, have, none, etc.; its karmas (i.e., habits, hobbies) hinder places, nirvana, and path, etc.

有無二見的有見是偏於有之邊見；無見是偏於無之邊見。斷常二見的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。處是指生命之樹的十二生長處，一切事物都是在這十二處緣聚則現象起，緣散則現象滅。住於緣起智（即集起智，參見第14章《集諦》，於一切現象不落於我見、有、無、斷、常等邊執見，就是通往涅槃，出離雜染的中道。中道即道諦，參見第16 章《道諦》。出離，義為離開穢土，去到中土，或淨土（參見插圖11.0）

View of severance, such as, when I die, all end, nothing left. Permanence view, such as, I have a soul which is immortal, can last eternally. Have view, such as, all existences most daily life people believe. None, such as nihilism. Places means those 12 growth places, refer to section 11.3 Twelve Growth Places. Nirvana is a Sanskrit word, means perfect silence, refers to chapter 15 Salvation Crux.  Path means transcending mundaneness behaviors, refers to chapter 16 Path Crux.

一）常論（4種）：

甲、某異生入禪定（參見插圖11.0-1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。

乙、某異生憶識過去四十劫以來之事，計之為常住也。

丙、某異生憶識過去八十劫以來之事，計之為常也。

丁、某異生以捷疾智或天眼（天眼，即插圖11.0-1至-8的親身禪定經歷），計現在之眾生及世間為常住也。

1) Permanence ideologies (4 clauses) ：

A) Somebody enters meditation (refer to illustration 11.0-1 to -8), recalls past 20 catastrophes’ affairs, believes those sentient beings in meditation are permanent, don’t disappear.

B) Somebody recalls past 40 catastrophes’ affairs, believes those beings are permanent.

C) Some people recall past 80 catastrophes’ affairs, believe those beings are permanent.

D) Some wiser with intelligence or celestial eye (Celestial Eye, is bodily experiences to illustration 11.0-1 to -8), believes that present all sentient beings and mundane society are permanent.

二）亦常亦無常（4種）：

甲、有情自大神天（如圖11.0-8）歿而來生於人間，得宿命智（參見10.10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。

乙、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。

丙、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。

丁、某人以捷疾智，分別思量，計我及世間為常無常也。

2) Both permanence and impermanence ideologies (4 clauses)

A) Somebody falls from “big god sky (refers to illustration 11.0-8)”, gains “fate intelligence (capable of recalling all past lives)”, says that “big god sky” is naturally have, is permanent; but we are converted by it, therefore we are impermanent.

B) Some sky-beings indulge laughs and games, loses stillness, falls down the land, later gains fate intelligence, says that those don’t indulge laughs and games, are permanent; we indulgent beings are impermanent. 

C) Some sky-being, because of bosom desires and contaminated heart, loses stillness, and falls down mundaneness, later gains fate intelligence and believes that those sky-beings without desiring and contaminated heart are permanent; we with desires and contaminated heart are impermanent, up to birth and death all are impermanent.  

D) Some wiser, through meaning and thinking, believes that I’m permanent, mundane world is impermanent.

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）計有若干想。（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 ideologies (16 items)

A) Using think to color (4 clauses): after I die here, (1) there will be color body and think; (2) there will be non-color-body but think; (3) there will both “either color-body and think” and “non-color but think”; (4) there will be neither “color and think” nor “non-color but think”.

B) Using think to “edge and non-edge” (4 clauses): after I die here, (5) there will be edge and think; (6) there will be non-edge but think; (7) there will be both “edge and think” and “non-edge but think”; (8) there will be neither “edge and think” nor “non-edge but think”.

C) Using think to “bitter and laugh” (4 clauses): after I die here, (9) there will be bitter and think; (10) there will be laugh and think; (11) there will be both “bitter and think” and “laugh and think”; (12) there will be neither “bitter and think” nor “laugh and think”.

D) Using thinks (4 clauses): after I die here, (13) there will be one last think; (14) there will be a certain number of thinks; (15) there will be little thinks; (16) there will be innumerable thinks.

四）無想論（8頭）

無想對於色身四句：一、我終於此後，有色而無想。二、亦無色亦無想。三、亦有色無想，亦無色無想。四、非有色無想，非無色無想。

無想對於邊無邊四句：五、我終於此後，有邊際而無想。六、無邊無想。七、亦有邊無想，亦無邊無想。八、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8種皆為有想上之見解故也。

4) non-think ideologies (8 items)

A) Non-think to color body (4 clauses): after I die here, (1) I will have color-body and non-think; (2) I will have non-color-body and non-think; (3) I will have both “color and non-think” and “non-color and non-think”; (4) I will have neither “color-body and non-think” nor “non-color and non-think”.

B) Non-think to “edge and non-edge” (4 clauses): after I die here, (5)I will have edge but non-think; (6) I will have non-edge and non-think; (7) I will be both “edge & non-think” and “non-edge & non-think”; (8) I will be “neither edge & non-think” nor “non-edge & non-think”.

Non-think is a mental state (refers to chapter 15 Salvation Crux). Because of non-think, here aren’t the four sentences match to bitter and laugh, aren’t the four sentences match to more and less.

五）非有想非無想（8頭）

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 think nor non-think (8 items)

Analogy to above 8 items of Non-think ideologies, by partial similarities, four sentences to color node, four sentences to edge, reader can get 8 items of “Neither think nor non-think” ideologies. There won’t be “bitter and laugh” four sentences, nor be “none and more-or-less” four sentences, because of “neither think nor non-think”.

六）斷滅論（7頭）

甲、我今此身為四大所成，父母所生，衣食之所養，是為無常，終歸於斷滅。

乙、我今此身，不得滅盡，生於欲界天（即是插圖11.0中的9至15，具體內容參見苦諦），乃終斷滅。

丙、欲界天之身，未得滅盡，至於色界天（即是插圖11.0中的5至8），諸根具足，彼之報盡，竟歸於斷滅。

丁、在色界地中，未得滅盡，生於無色界之空無邊處（即插圖11.0-4），而可斷滅。

戊、在空無邊處中，未得滅盡，在生於識無邊處（即插圖11.0-3），而可斷滅。

己、在識無邊處中，未得滅盡，生於無所有處（即插圖11.0-2），而後可滅盡。

庚、無所有處中，尚不可滅盡，生於非想非非想處（（即插圖11.0-1），彼之非想報盡，斷滅無餘。

6) Severance and extinction views (7 items)

A) my body is composed by four basic elements, is born from parents, is fed by foods, is impermanent, returns to extinction at last.

B) my body won’t be extinct finally; will be reborn in skies of desire boundary (i.e., 9 to 15 in illustration 11.0) and will be extinct there at last.

C) desire boundary skies’ body won’t be extinct finally; I will be reborn with all roots (eyes, ears etc.) in color boundary’s skies, and when that recompenses are consumed, I will be extinct at last there.

D) in lands of color boundary (i.e., 5 to 8 in illustration 11.0), I won’t be extinct finally; I will be reborn in “boundaryless empty places” (i.e., 4 in in illustration 11.0) in non-color boundary and will be extinct at last there.

E) in “boundaryless empty place”, I won’t be extinct finally; I will be reborn in “boundaryless senses place” (i.e., 3 in in illustration 11.0) and will be extinct there.

F) in “boundaryless senses place”, I won’t be extinct finally; I will be reborn in “not objectively have place” (i.e., 2 in in illustration 11.0) and will be extinct there.

G) in “not objectively have place”, I won’t be extinct finally; I will be reborn in “neither think nor non-think place” (i.e., 1 in in illustration 11.0) and will fall apart and be extinct there at last.

11.4.4.1.4.6-3 邪見 Heresies (15 items)

前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，及非四見諸餘邪執；總有四種： 一、無因而有論（兩頭）；二、四有邊無邊想論（四頭）；三、不死矯亂論（四頭）； 四、現法涅槃論（五頭）。

Front edge views can be categorized into four: (1) obsession to have, (2) obsession to none, (3) obsession to “either have or none”, (4) obsession to “neither have nor none”. Heresies, sayings of slandering facts for reason-fruit functions, and other heretical views excluding Edge-views; include four categories: 1) non-reason ideologies (2 items), 2) edge and non-edge ideologies (4 items), 3) non-death making chaos (4 item); 4) present life is in salvation (5 items).

一）無因而有論（2頭）

甲、有人先自無想天中，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。

乙、有人以捷疾智分別之，世間無因而執為有也。

1) non-reason ideologies (2 items)

A) somebody falls from “non-think sky”, is reborn in mundane world, later practices meditation, sees earlier life’s “non-think and non-heart”, believes that the society hasn’t reason, but people believe in it.

B) some wiser believes that the society has non-reason, just people are obsessed to it’s have.  

二）有邊無邊想論（4頭）

甲、有人入定，觀世間有邊際，而起邊見。

乙、有人入定，觀世間無邊際，而起無邊見。

丙、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。

丁、有人以捷疾智，觀察世間，起非有邊非無邊之見。

2) edge and non-edge ideologies (4 items)

A) somebody enters stillness (i.e., meditation state), sees that the world has edge, then arouses edge view.

B) somebody enters stillness, sees that the world is edgeless, then arouses 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 non-edge view.

D) some wiser observes the world, arouses view of “neither have-edge nor not have-edge”. 

三）不死矯亂論（4種）

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 chaos (4 items)

Heretical people serve a sky (i.e., god, goddess or whatever) what Non-Death is. People ask them about non-death.

A) one kind of heretical people fear other people laughing at their ignorance, so they serve Non-Death.

B) one kind of heretical people are because of their flattering heart, so they serve Non-Death.

C) one kind of people are because of their fear and horror.  

D) one kind of people are because of their fool and dullness. 

These are kinds of answers of “non-Death making chaos”. 

四）現法涅槃論（5頭）

甲、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，是指欲界為涅槃也。

乙、有人指色界之大神天為涅槃。

丙、有人指色界之光音天為涅槃。

丁、有人指色界之三禪天為涅槃。

戊、有人指色界之四禪天為涅槃。

4) Present life is in salvation (5 items)

A) saying presently my body is in salvation, wherein? Presently, I’m enjoying happiness and laugh from five desires at will; after the flesh body, there isn’t salvation. This is saying that desire boundary in bitter crux is salvation.

B) saying first meditation sky in color boundary (in bitter crux) is salvation.

C) saying second meditation sky in color boundary is salvation.

D) saying color boundary’s third meditation sky is salvation.

E) saying color boundary’s fourth meditation sky is salvation.

11.4.4.1.4.6-4 見取見 View Fetch (108 items)

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，一切斗諍所依為業。見取見有108種見，計算的方法如下:

View Fetch is short for “views abstracted from views”; saying that, on views and their dependent nodes, viewer obsessively holds it as supremely victorious. Its function is to provide dependents and bases for all disputes and fights. View Fetches include 108 views; its calculation is like the following:

一、六根（眼、耳、鼻、舌、身、意）各有三受（苦、樂、不苦不樂），成18。

二、對六塵（色、聲、香、味、觸、法）各有三境（逆、順、中性），又成18；合前即36。

三、經歷過去、現在、和未來三世，合為108。

1) Six roots: eye root, ear root, nose root, tongue root, body root, Eve-place (i.e., preconscious, intent), each has the three kinds of reception feelings: laugh receipt, bitter receipt, neutral receipt. Here sum is 18 views.   

2) Six dusts: colors, sounds, smells, tastes, touches, and laws, each has three kinds of receiving feelings: good, ferocious, and neutral. Here sum is 18 views.

3) Since past and future are coexisting in present mind, leading above 36 views to go through past, present and future; sum is 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”; saying that, yielding to precepts or forbiddances, and its dependent node, viewer holds it as the upmost victor, believes by which dos he or she can gain immaculate quietness. Precept Fetch’s karma is to be dependent for non-beneficial bitter labors.

佛教中，男子的俱足戒有250款，適用到身口意的行為，有“三千威儀八萬四千細行”之多；女子的戒律有350款，展開後，更有“500威儀108000魅力”之巨。戒取對如是諸多律儀中的某些條款錯誤地執行，認為如是能得清淨涅槃，如和尚不吃肉，伊斯蘭和基督教徒實行割禮等。

In Buddhism, man’s full precepts include 250 clauses, merge into bodily oral and intent behaviors, are called “3000 majesties 84000 enchantments”; woman’s full precepts include 350 clauses, can be unfolded as “500 majesties 108000 charms”. Precept Fetch means people wrongfully hold some of it, and believe in by that deeds can gain nirvana, such as monks don’t eat meat, Muslims and Christians do circumcision, etc.

11.4.4.1.5 隨煩惱 Latent Annoyances

此20頭隨煩惱又被細分成了三類：小隨煩惱（10頭），中隨煩惱（2頭），和大隨煩惱（8頭）。

20 latent annoyance laws are categorized into three: small latent annoyances（10 items）, median latent annoyances (2 items), and big latent annoyances (8 items).

11.4.4.1.5-1 小隨煩惱Small latent annoyances

小隨煩惱有10位，分別是忿、恨、覆、惱、嫉、慳、誑、諂、害，憍。

The ten small latent annoyances are resentment, hate, concealment, rage, jealousy, stinginess, deceit, flattery, harm, contemptuousness.

一、忿，依對現前不饒益境，憤發為性，能障不忿，執仗為業。即依現在可見聞的違緣事相境，或是有情，或是他見，即緣事生；由是憤恚，發起粗暴的身語表業。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。不忿即無嗔，忿恚故無嗔不生，故說為障。這忿即嗔恚一分為體，離去嗔心，沒有別的體相業用。

Resentment, to present non-beneficial environment, arousing irritation is its nature. Resentment hinders non-resentment; arousing violation is its function. Its first Juristic Quadrant (refer to section 11.1), or its body is irritation.

二、恨，由忿為先，懷惡不舍，結怨為性；能障不恨，熱惱為業。由忿對現前違緣事為先，心懷惡念不舍，是為恨相；由恨結怨，不能含忍，因而生起熱惱。這恨也是嗔恚一分為體，離嗔別無相用。

Hate, due to resentment, bosom ferocity without giving up; tie up complaints is its nature. It can hinder non-hate; heating up irritation is its function. Hate is irritation as its first Juristic Quadrant.

三、覆，於自作罪，恐失利譽，隱藏為性；能障不覆，悔惱為業。自己作了有罪惡行之後，恐失掉財利名譽，所以覆藏不自發露。凡是覆藏罪惡的人，心裡必然憂悔熱惱，由此身心皆不得安穩而住。這覆以貪痴一分為體：不懼當來苦果而覆藏罪惡，這是愚痴；但覆藏罪惡，也是恐其失掉財利、名譽，這是貪心作怪，故亦貪分所攝。

Concealment, on one’s own crimes, fear losing benefit or fame, hiding crime is its nature. It hinders non-concealment; regretting annoyance is its karmic function. Concealment is by greed and ignorance as its first Juristic Quadrant (or body, or phenomenon).

四、惱，忿很為先，追觸暴熱，狠戾為性；能障不惱，蛆螯為業。由忿恨為先，追憶往惡，忿很之境，接觸到現前的違緣，心便傲狠□戾，多發囂暴、兇險鄙惡的粗言，猶如蛆蟄，能致毒害。故論說蛆蟄為業。這惱也是嗔恚一分為體，離嗔以外，無別相用。

Rage, due to resentment, resorting to violence and brutal crime is its nature. Rage hinders non-rage; maggot and scorpion are its karma. Rage’s first juristic quadrant is irritation.

五、嫉，徇自名利，不耐他榮，妒忌為性；能障不嫉，憂戚為業。嫉是嫉妒，徇是謀求，有嫉妒心的人，為了謀求自己的名利，聽聞或見到別人有光榮事的時候，心起妒忌，深懷憂戚，令身心不能安穩而住。光榮事即世間的富貴和出世的解脫品功德，通有為無為。這嫉亦是嗔恚一分為體，離嗔無別相用。不嫉即無嗔，非別有體。

Jealousy, giving in to fame and benefit, not countenancing other people’s glory is its nature. Jealousy hinders non-jealousy; gloomily agitation is its function. Its first juristic quadrant is irritation and resentment.

六、慳，耽著財法，不能惠舍，秘吝為性；能障不慳，鄙蓄為業。秘是秘藏，吝是吝借，即慳的異名。財即資其榮位等事，皆名為財。法即理教行果，皆名為法。慳吝的人，於財於法皆秘藏吝惜，不能惠施求者，所以產生鄙蓄的行業。鄙是鄙惡，蓄是蓄積，正是慳的體相。慳是貪愛一分為體，離貪無別相用。

Stinginess, indulging in assets and laws, not capable to benevolently giving up, niggardly mean is its nature. Stinginess hinders non-stinginess; vulgarly accumulation is its function. Stinginess’ first branch is greedily love. Love’s first juristic quadrant is greed also; love’s nature is greed.

七、誑，為獲利譽，矯現有德，詭詐為性；能障不誑，邪命為業。矯是不實。詭詐即虛偽。矯誑的人，為了獲得財利名譽，心懷異謀，沒有功德，矯現有德，是詭詐現相的邪命事業，以貪痴一分為體。

Deceit, for gain on benefit or fame, cheatingly exhibiting virtues, fraud is its nature. Deceit hinders non-deceit; heretical life is its function. Deceit, the law’s first juristic quadrant is greed and ignorance; greed and ignorance are its body.

八、諂，為罔他故，矯說異儀，險曲為性；能障不諂，教誨為業。險是不實，曲是不直。諂由的人，為了貪圖名利，罔冒他人，雖事不合，曲順時宜，矯說方便，為取好他人的意思，掩藏自己的過失，而偽現特異的威儀，使師友不能認識他的本來之相，所以不堪任師友們的正教誨訓。這諂也是貪痴一分為體：貪名利故，諂是貪分；無智故諂，即是痴分。

Flattery, for hoodwinking other, deceitfully saying differentiated majesty, dishonestly intertwinement is its nature. Flattery hinders non-flattery; hindering being taught and trained is its function. Purpose of flattery is benefit and fame, and due to shortage of intelligence, therefore, its first juristic quadrant is greed and ignorance.

九、害，於諸有情，心無悲愍，損惱為性；能障不害，通惱為業。由對於有情所，沒有悲愍心，所以損害逼惱有情。此亦嗔恚一分為體，離嗔無別害相用。嗔障無嗔，正障於慈：害障不害，正障於悲。嗔能斷物命，害俱損他，是嗔害別相，准前善心所中說。

Harm, non-sympathy on sentient beings, damnation and irritation are its nature. Harm hinders harmlessness; aggregating annoyances is its function. Harm’s first juristic quadrant is irritation and resentment.

十、憍，於自盛事，深生染著，醉傲為性：能障不驕，染依為業。自盛事，即暫獲世間榮利長壽等事，便深生染著，心恃高舉，驕醉傲逸，由是生長一切雜染污法，所以說染依為業。此亦是以貪愛一分為體，離貪無別相用。

Contemptuousness, deeply clinging on to one’s own victorious affairs, indulging in proudness is its nature. Contemptuousness induces contaminations from ferocious laws; therefore, we say its function is dependence of contaminations. Its first juristic quadrant is greedily love, nothing else. 

11.4.4.1.5-2 中隨煩惱 Median latent annoyances

中隨煩惱有2位，分別是無慚，和無愧。

The two median latent annoyance laws are (11) shameless, (12) sinless.

十一、無慚，不顧自法，輕拒賢善為性；能障礙慚，生長惡行為業。

Shameless, not considering oneself, easily refusing sage and benevolence is its nature. Shameless hinders shame; growing ferocious behaviors is its function.

十二、無愧，不顧世間，崇重暴惡為性；能障礙愧，生長惡行為業。

Sinless, not considering society (Social Honor is a God’s title and honor), respecting valuing violence and ferocity is its nature. Sinless hinders sin; growing ferocious behaviors is its function.

無慚、無愧，是中隨煩惱。輕拒賢善，崇重暴惡，是這兩法的別相；不恥過惡，是兩法的通稱，所以這二法各有自體。不善心起時，隨緣何境，皆有輕拒善及崇重惡義，故此二法，俱遍噁心。

When non-benevolent heart arouses, whatever environment, all have meaning of refusing benevolence and respecting ferocity; therefore, shameless, and sinless pervasively exist in ferocious hearts.

11.4.4.1.5-3 大隨煩惱 Big latent annoyances

大隨煩惱有八位，分別是掉舉、昏沉（即抑鬱）、不信、懈怠、放逸、失念、散亂、不正知。

The eight laws are depression, drowsiness, non-belief, slack, indulgence, lost spell, agitation, improper know.

十三、掉舉，即沮喪、抑鬱，令心於境不寂靜為性；障行舍及等持為業。不寂靜即擾亂，是煩惱的共相。掉舉令心不靜，即顯掉舉非唯不寂靜，它的自性囂動，由其囂掉舉動，令俱生的心心所法不能被舉起發揮正常的功能。

Depression, having heart disquietude on environment is its nature. Depression is common (combined) phenomena of annoyances.  It hinders renunciation; hinders Samatha (annotation) is its function. Renunciation matches unconsciousness. Renunciative state is “equal state”. Samatha is an Indian word, means “equality hold” or “equal state” (easily straight forward heart), often being understood as “still”. “Samatha and Vipassana” are a pair, meaning “still view”. “Still” is subjective party; “View” is objective party what are being viewed. “Samatha vipassana” is major practice when true human escalates to “second a monk index catastrophe” (refers to chapter 16 Path Crux).

十四、昏沉，令心於境無堪任為性；能障輕安，毗缽舍那為業。昏沉的自性懵重，皆是昏懵，重是沉重，由昏懵沉重，令俱生的心心所法於所緣境無堪能任持，因此障礙輕快安穩的毗缽舍那。毗缽舍那就是觀品。

Drowsiness, having heart unqualified on environment is its nature. It hinders ease; hindering Vipassana (noted above) is its function. Drowsiness is symptom from depression. (Ancients had found this already.) Due to drowsiness, meditator can’t see phenomenal nature.

十五、不信，於實德能，不忍樂欲，心穢為性；能障淨信，惰依為業。惰就是懈怠，不信者多懈怠，故不信為懈怠的所依。不信三相，翻善中信應知。不信的自相渾濁，又能惲濁其餘的心心所，如極穢的東西，自穢穢他，是故說名心穢為性。由不信故，於實、德、能、不忍、不樂、不欲，非別實有不忍等自性。若對於染法起忍、樂、欲，體即欲等，不是不信的自體，僅是不信的因果而已。若對於無記法起忍、樂等，但是欲勝解，非與余法為因為果。

Non-belief, not countenancing and happily desiring factual virtue and capability, filthy heart is its nature. Non-belief hinders faith; being dependent by laziness is its karma.

十六、懈怠，於善惡品修斷事中，懶惰為性：能障精進，增染為業。於應修的善品事，和應斷的惡品事，而懶惰不修不斷，是為懈怠：由懈怠故，滋長染法，故說增染為業。還應該知道，非但於善不精進名為懈怠，即於惡法染事而策勵的去作，亦是懈怠，退失善法故。若於無記事策勵，於諸善品無進無退，是欲、勝解，非別有體。

Slack, on path becoming a true human, on severing ferocity and cultivating good, laziness is its nature. Because of slack, contaminating laws grow; therefore, growing contamination is its karmic function. 

十七、放逸，不染淨品，不能防修，縱盪為性；障不放逸，憎惡損善所依為業。縱是縱恣，盪是盪逸，由縱盪故，於染品不能防止，於淨品不能進修，就是放逸。因此增長惡法，損減善法。這是由懈怠及貪嗔痴，不能防惡及修善，總名放逸。慢疑等亦有縱盪性，為什麼不依慢疑等上建立放逸呢？這是因為慢疑等雖然亦有縱盪性，不能防惡修善，但與懈怠及貪、嗔、痴等四種此較，則四法障礙精進及無貪等三善根的勢用力勝，所以做懈怠等四法建立放逸，而不依慢等。

Indulgence, it is neither maculate nor immaculate; not defending from being modified, going with desire at large is its nature. Indulgence hinders non-indulgence; being depended by hateful ferocity and benevolent law are its karma.

十八、失念，於諸所緣，不能明記為性；能障正念，散亂所依為業。對於所緣善等不能明記，名為失念。由失念故，生起散亂，故失念為散亂的所依。痴令念失，故名失念，所以失念以痴念為體。

Lost spell, not clearly remembering objectives is its nature. Lost-spell hinders correct-spell; being depended by agitation is its function. Its first juristic quadrant is ignorance. Ignorance has spell lost.

十九、散亂，於諸所緣，令心流蕩為性；能障正定，惡慧所依為業。流是馳流，即散功能義；盪是盪逸，即亂功能義。散亂的自性躁擾，令俱生的心心所法流蕩，於所緣法心不能安住，發生惡慧，所以能障正定，為生起惡慧的所依。掉舉與散亂的作用有什麼差別呢？掉舉是令俱生的心心所於一種所緣境上解數轉易，即一境多解。散亂令心心所易緣各別境，即一心易多境。易解易緣，義成差別。

Agitation, having heart dispersed on objective is its nature. Agitation hinders correct stillness; being dependent by ferocious gnosis is its function. What is difference between depression and agitation? Depression has heart transferring among explanations; it is one environment with plural explanations. Agitation has heart transferring among environments; it is one heart with plural environments.

二十、不正知，於所觀境，謬解為性；能障正知，毀犯為業。對於所觀，非是迷暗，而是錯謬邪解，名不正知。由不正知多發惡身語業而毀犯戒等，故論說毀犯為業。知即是慧。但由痴故，令知不正，名不正知，故以痴慧兩法合為自性。

Improper know, on objective environment, improper understanding is its nature. It hinders correct view, destroy and transgression are its nature. Improper know is wrong explanation, heretical view. Know is gnosis, therefore, its first juristic quadrant is ignorance and gnosis.

11.4.4.1.6 不定法 Uncertain Laws

不定心所有法有四位：悔、眠、尋、伺。

The four “uncertain heart correlative laws” are sleep, regret, seek, and await.

言不定者，不定是善，不定是煩惱，不定遍一切心，不定遍一切地，故名不定。

The saying of Uncertainty, uncertain is good, uncertain is annoyance, uncertain it pervades all hearts, uncertain pervades all heartlands, hence the name Uncertain.

一、悔，又名惡作，追憶，厭惡過去的所作；追悔為性；障止，障等持為業。等持即心平氣和，平等的狀態。

Regret, detesting past deed is its nature. Regret connects with three ethical natures (refer to 11.4.5 Sense Node). If detesting past good deeds, the regret is in ferocious nature; detesting ferocity, then it is good nature. If detesting “non-record deed” (i.e., ethically neutral), then the regret is “non-record nature”. Regret has heart unease, so it hinders still (or samatha) as function. 

二、睡眠，令身不自在，心暗昧；略緣境界為性；障觀為業。

Sleep, including sleepiness, it has heart insufficient, concealment and curtailment to heart are its nature; hindering view or vipassana (i.e., gnostic view) is its karma. 

三、尋，即尋求，令心總務急遽，於意言境，粗轉為性。

Seek, having heart hasty, intentionally saying of environment by intention; roughly change is its karma.

四、伺，即伺察，令心總務急遽，於意言境，細轉為性。

Await, having heart hasty, intentionally saying of environment by intention; delicately change is its karmic function.

尋伺俱以安不安住身心分位而立，並用思和慧的一分為體。思由慧助，不深推度，名之為尋。慧由思助，能深推度，名之為伺。

Search and await, both are by mean and gnosis’ first juristic quadrant as body. The two laws are mundane foundations; mundane beings have Search and Await. Mean is aided by Gnosis, without deep speculation, it is called seeking. Gnosis is aided by Mean, and can be inferred deeply, which is called Awaiting.

11.4.4.2 不相應行法 Non-Correlative 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、心所相應；二、此位諸法無質礙作用，故不與色法相應；三、此位諸法是生滅變異之法，也不與無為法相應。

Non-correlative Migration Laws is named from the three aspects. 1) laws in the position haven’t aggregating thought’s function; therefore, they are non-corresponding to heart and heartland laws. 2) the position of laws hasn’t functions of substantial hindrance; therefore, they are non-corresponding to color laws. 3) the position laws are with birth, mutation, and extinction, they don’t correspond to None-as laws also.

心不相應行法總有24位：（1）得、命根、眾同分、異生性、無想定；（6）滅盡定、無想天、名身、句身、文身；（11）生、老、住、無常、流轉；（16）定異、相應、勢速、次第、時；（21）方、數、和合、不和合。

The position has 24 laws in total: (1) Gain, Life Root, Category, Mutant Nature, Non-think Stillness; (6) Extinctive Stillness, Non-think Retribution, Name, Sentence, Literature; (11) Birth, Oldness, Dwell, Impermanence, Cycle; (16) Differentiation, Correlation, Potential Speed, Sequence, Time; (21) Direction, Number, Combinability, Non-Combinability.

1) 得 Gain

得，即獲得，能得的是人，所得的是法，在這能得所得上，預設得義。什麼是預設？這24位心不相應行法是唯心哲學預先設置的前題法。依諸有情身心可成諸法的分位，立三種獲得成就，即三種得義。

Gain means obtaining, the being able to gain is the person; and what is obtained is the law. Based on the capable to gain and the being obtained, gain presumption is established. What is the word presumption saying for? These 24 Non-correlative Migration Laws are preconditions set for theology. According to the differentiations of all sentient beings’ bodies and heart what can be set up as laws, Ancient Virtues set up the three achievements of gain, they are:

一、種子成就，即有情身中，某一些法雖然不現行，但有潛在勢力的功能，是為種子成就。

First, seed achievement, that is, in the sentient body, although some laws are not in performances, but they have potential power, what seed achievement is.

二、現行成就，就是種子升起、現行，成為身口意的行為。佛學教導做人，被教導的人，身心健康、堪任、有作為是學習佛法的收穫。

Second, performance achievement, that is juristic seed rises, is presently performing, is exactly the present orally bodily or intentionally behaviors. Buddhism teaches to be a human being, and those who are taught to be physically and mentally healthy, competent, and capable, what performance achievement is.

三、自在成就，就是獨立自主，自給自足，自由自在。自在是個哲學術語。菩提（即覺悟有情）和涅槃是自在的極端狀態的兩個特徵描述。

Thirdly, self-sufficiency achievement, that is, independence, self-sufficiency, and freedom. Self-sufficiency is a philosophical term. Bodhi (i.e., enlightenment of sentient beings) and Nirvana (i.e., perfect silence) are two aspects of self-sufficient state.

注，得是宗教人物凱恩的本質和原型。凱恩（Cain，得義）是亞伯拉罕宗教中創世記中的聖經人物。他是亞伯的哥哥，也是聖經中第一對夫婦亞當和夏娃的長子。他是一位將莊稼獻給上帝的農夫。然而，上帝不喜悅他的供品，卻偏愛亞伯的供物。由於嫉妒，凱恩殺死了他的兄弟亞伯，為此他受到了凱恩詛咒和印記的懲罰。他有幾個孩子，從以諾開始，包括拉麥。

Annotation, Gain is original form and nature for religious figure Cain. Cain (i.e., gain) is a Biblical figure in the Book of Genesis within Abrahamic religions. He is the elder brother of Abel, and the firstborn son of Adam and Eve, the first couple within the Bible. He was a farmer who gave an offering of his crops to God. However, God was not pleased and favored Abel's offering over Cain's. Out of jealousy, Cain killed his brother, for which he was punished by God with the curse and mark of Cain. He had several children, starting with Enoch and including Lamech.

為什麼上帝不喜歡凱恩（即得）？答：上帝代表着無意識（古作神識，參見10.12 三位一體）。無意識只與舍受相應，不與得、集、取等法相應。

Why doesn’t God like Cain? Answer: God represents unconscious (refers to God’s original form). Unconscious only matches with renunciative acceptation (or feelings), and contradicts Gain, aggregate, fetch, etc.

2) 命根 Life Root

命根，就是有情的壽命。依先業所行，無意識的異熟果恆相續，維持有情身心性命；無意識的這個功能分位被命名為命根。

Root of life is the life span of sentient being. According to the previous karma, unconscious’ mutant fruits ripe continuously to maintain the bodily and mentally life; this differentiated function of unconscious is named as the root of life.

3) 眾同分 Category

眾同分，依有情身心相似分位差別，建立同分，即種類、類別；例如依據眾生對根本十戒的違順，約心，約煩惱，約境而辨別分類，遂有五趣。五趣為地獄趣、畜生趣、惡鬼趣、人趣、和天趣，參見13.1 欲界。

Category, according to sentient’s bodily mentally differential similarities, categories are established, such as, according to sentients’ obedience and transgression to fundamental ten precepts, associating to hearts, annoyances, and environments to distinguish, therefore, five interests of categories are established. The five interests are hell interest, livestock interest, hungry ghost interest, asura interest, human interest, and sky interest (refer to illustration 11.0).

4) 異生性 Mutant Nature

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，所以此二亦稱煩惱障和所知障。

Mutant is mundane people’s alias, so Mutant Nature is just individual nature. Based on their seeds of annoyance and know, the mutant nature is established. And more, since annoyance and know also detain sentients, and hinder them offtrack their natures, so the two are also called annoyance hindrance and know hindrance.

煩惱障即是思煩惱，亦作思惑：貪、嗔、痴、慢、疑、身見、邊見、邪見、見取、戒取等。

Annoyance hindrances are mean hindrances, also being called Mean Muddles. Those muddles are greed, irritation, ignorance, arrogance, suspicion, Seth View, edge view, heresy, view fetch, precept fetch, etc. (refer to 11.4.4.1.4 Fundamental Annoyances 根本煩惱)

所知障即是見煩惱，亦作見惑：身見、邊見、邪見、見取、戒取、貪、嗔、痴、慢、疑等。

Know hindrances are view annoyances, also being called View Muddles. Those view muddles are Seth View, edge view, heresy, view fetch, precept fetch, greed, irritation, ignorance, arrogance, suspicion, etc.

所知障與煩惱障相互依存，所以具有相同的名數。所知障似智非智，能障智，障菩提（即障覺悟），也被叫做智障。煩惱障即是愚痴，能障清淨，障涅槃。

Annoyance hindrance and know hindrance are pair, are mutually dependents, so they have same name and same head number. Know hindrance is like intelligence, but it isn’t, can hinder intelligence, so it is called as Intelligence hindrance. Know hindrance hinders bodhi (i.e., enlightenment), so it is called Enlightenment Hindrance also. Annoyance hindrance is foolishness exactly, can hinder disquietude, hinder nirvana.

5) 無想定 Non-Think Stillness

無想定，即無心定，謂有異生入於禪定，背想作意，於無想中持心而住。這樣，它漸次離掉一切所緣乃至微心，心便寂滅，即入無心。想滅為首，身心安和，故被稱為無想定。無想定不是健康有益的禪定修煉，長期修練會導致 “人生八難” 之一的“長壽天”之難。

It is also called Non-heart Stillness. Saying, in meditational state, a pagan purposefully terminates all thinks; because of the intentionality, he enters Non-Think Stillness; hearts and all heartland laws are extinguished, he stays in unconscious state. Stillness is mental state of subjective and objective mutually change, if no heart, how is it called Stillness? Answer: because at the beginning he or she made the intention to kill all thinks. Non-Think Stillness isn’t a healthy beneficial meditational practice; long-term practice can lead to longevity sky which is one of “eight difficulties in life".

6) 滅盡定 Extinctive Stillness

亦作滅彼定；滅盡義為所有的煩惱都被消滅了，即是插圖11.0-2的無所有天。彼天唯有或青、或黃、或赤、或白等常（色）。讀者當知，此處說的青黃赤白是常，無名、無數、無量，是人們所說的佛光、涅槃、畢竟空，故彼處被命名為無所有。

Extinctive Stillness is still state that all objectives are terminated, all annoyances are terminated. It is illustration 11.0-2, Nirvana, is a still state that environment pervasively is or cyan, or yellow, or red, or white. Reader should know that here talked cyan, yellow, red and white are constants, are meaningless, name-less, and number-less, are light of God, therefore it is named as “non-objectively have”.

佛光是無為法，無生滅變異，怎麼被放在了此處不相應行法之中了？答：佛光是一種自然現象，自然有顯現和消失，即有生滅。無為法中所說的涅槃是根據道諦修行而得的，是化成的 “畢竟空”，是自性常空。

God’s light is None-as Law, without birth and death, how can it be placed in the Non-Correlative Migration Laws here? Answer: God's light is a natural phenomenon, which naturally appears and disappears, that is, it has birth and death. The Nirvana in None-as Law position is obtained according to the practice of Path Crux, is converted as “empty after all”, is nature of Extinctive Stillness.

7）無想天Non-think Retribution

無想天，亦作無想異熟、長壽天（是插圖11.0-5四禪天中的第四天）等，是修習無想定者所得的果報。禪定中，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。當種子被薰習成熟，發起現行，就是無想異熟，也作無想報。

Non-think Retribution, alias Non-think Sky, Longevity Sky (it is the fourth sky in illustration 11.0-5), is Non-think Stillness practitioner achieved fruit recompense. During meditation, there may be a brief period of no think. Ancient Virtues explained that people often have negative or suicidal thoughts, thus planting the seeds of non-think. When the seeds are cultivated and matured, and the karma is initiated; what non-think mutant mature is, non-think retribution is.

無想異熟是正常現象，無害。如果長時間修習無心定，強行鎮壓前意識，作意消滅一切想，無想習氣被積累，或前意識受到損傷，亦會導致無想異熟：無想天。讀者當知，長壽天是人生的八大災難之一。

Non-think Mutant Mature is a normal phenomenon, harmless. If you practice Non-think Stillness for a long time, forcibly suppress the pre-consciousness, intentionally eliminate all thinks, the habit of non-think will be accumulated, or the pre-consciousness will be damaged, which will also lead to non-think mutant mature: Non-Think Sky. Readers should know that Longevity Sky is one of the “Eight Catastrophes in Life”.

在這初生本有的初位，彼處異熟生無記轉識暫時現起，然依於宿時所修習的無心定力，令彼異熟第六識滅無，引起異熟無記無心分位，五百劫間不恆行的心心所皆不現起，即以此無心分位立名無想別報果。無想報盡，轉識（即前意識）生起，然後命終，彼必現起下界潤生的愛故。

In Non-Think Sky, initiating position, its mutant pre-consciousness arouses temporarily, but because of past cultivated “non-think still power”, that mutant sixth sense (i.e., consciousness) extinguishes, lead to arousal of “mutant mature memoryless heart”. During that 500 catastrophes, non-Omnipresent Heartland Laws all don’t appear; what the non-heart differentiation is set as non-think particular retribution fruit. After Non-think Retribution karma is consumed, pre-consciousness rises, then dies, falls, because he or she nurtures love. (Annotation, when she or he wakes up in mundane world, mundane world has become a freshly new world.)

8-10) 名句文Name Sentence Literary

古人和現代人都認為人是以音聲進行思考的。名句文皆是把意義搭掛在了聲上的音韻屈曲分位。名詮諸法的自性，如說眼耳鼻舌等；句詮諸法的差別，如說諸行無常、諸法無我等義；文體是字，為名句的所依。

Both the ancients and modern people believe that people think with sound. Name, sentence, and Literary all are hanging significances on differentiations of phonological flexion. Name denotes law’s self-nature, such as eye, ear, nose, tongue, etc. Sentence denotes laws’ differences, such as “all migrations are impermanent”, “all laws haven’t I”, “nirvana is perfect silence”, etc. Literary body is word, is depended on by name and sentence.

名句文三種，都是依語聲分位差別而立。如以字為首，即多剎那的語聲聚集成為一個字，集多字為所依而成為名，集多名才成為句。插圖是故墨西哥象形文字Tenochtitlan “中土” 。

Name, sentence, and literary the three all based on differentiations of sounds to establish. If we start from word, that is, the voices of many moments are gathered to form a word, and many words are combined to form a name, and many names are combined to form a sentence. Illustration is ancient Mexican hieroglyphs Tenochtitlan, means “middle earth”.

11-14) 生老住無常 Birth Oldness Dwell Impermanence

於眾同分（即各類）諸行中，把 “從無到有” 設立為生；於眾同分諸行中，把 “相續變異” 設立為老；於眾同分諸行中，把 “相續未變壞” 設立為住；於眾同分諸行中，把 “相續變壞” 設立為無常。此生、老、住、無常四種，是有為法的四相，皆是於色心法上設立，離色心以外無別體性。

Among categories，we set “from none to have” as birth, set “succeedingly mutation” as old, set “succeedingly non-deterioration” as dwell, set “succeedingly deterioration” as impermanence. The birth, oldness, dwell, and impermanence are four phenomena of “Have-as Laws”; all are set up upon color heart laws, off color heart, there aren’t other bodily nature.

15) 輪迴 Cycle

輪迴，唐玄奘的新譯中作 “流轉”。一切有為法能生余法，故名為因；從余所生，故名為果。即於因果相續不間斷上，設立流轉。為什麼唯獨於相續不間斷上安立，而不於一剎那上安立呢？因為在一剎那上無流轉可說。更多有關流轉的解釋，參見13苦諦的流轉真如。

Cycle, all “have as laws” can give birth to other laws; so “have as laws” are reasons. Have is such as “having memories”, habits, etc. The born from other laws are named as fruits. Reasons and fruits are succeeding continuingly, what is set up as cycle. Vedic talks are “muddle karma and bitter”, the vicious cycle (refer to section 16.6). Because of the vicious cycle, all sentient beings are drifting in five interests (hell interest, hungry ghost interest, livestock interest, human interest, and sky interest), what is Indian word samsara (i.e., metempsychosis).

16) 定異 Differentia

異就是差別；定異設立於因果的種種差別相上， 即生物變異後的固有特質，是分類的依據。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，古德們設立了定異。

On reason-fruit laws’ kinds of differences, Differentia is set up. Those are inherent characteristics of biological mutations, are the basis for classification. For example, the lovable fruit, the cause is the wonderful behaviors; the unlovable fruit, the cause is the evil behaviors. On the kinds of evolvingly reason-fruits’ differences, Ancient Virtues set up Differentia.

17) 相應Correlation

相應，即於因果法相稱的意義上設立相應。相應即相順，如前文心所有法於心相應，心生起時，心所有法隨心而起。不相應，即彼此互不影響。

On reason-fruit laws’ evolvingly influences, Correlation is set up. Correlation means associated, such as in front text, heartland laws are correlated with heart, when heart arouses, heartland laws arouse along. Non-correlation means not influencing each other.

18) 勢速Potential Speed

勢速建立於因果法上迅急流轉現象。

On cycling reason-fruit laws of potential and speed, Potential Speed is set up.

19) 次第Sequence

次第建立於因果法一一流轉現象。

On cycling reason-fruit laws, each and each change succeedingly are set up as sequence. 

20) 時Time

於因果相續流轉，時間被設立了；由有因果相續故。若此因果已生已滅，立過去時；若末生，立未來時；若已生未滅，立現在時。

Due to the continuation of reason and fruit, time is established, because of the continuation of cause and effect. If the cause and effect has already arisen and passed away, establish the past tense; if it has not yet arisen, establish the future. If it is already born but not dead, it is now.

21) 方 Direction

於東西南北，四維上下，因果差別，假立為方。當知此中唯說色法所攝因果；無色之法，遍布處所，無有方義。

On the east, west, north, south, four-dimensional up and down, reason and fruit are different, directions are established. Reader should know, among these, only color laws related reason-fruits are talked, non-color laws pervasively exist, don’t have significances of directions.

22) 數Number

依於色心諸行眾多品類的一一差別而建立為數。

According to crowds of color heart’s categories, each and each are different, number is set up.

23) 和合Combinability

於有因果共相的眾緣集會，設立為和合。如識法，因果相續，必借眾緣和會：根不壞，境界現前，能生識的作意正起；就說集起的各成員有和合性。

On the gathering of all reason-fruit factors, Combinability is set up. Such as sense laws, reason and fruit are succeeding, must be reconciled through aggregate of factors: the root is not broken, the environment is present, and the intention that can generate senses is arising. Like that, we say that all members of the aggregate have Combinability.

24) 不和合Non-Combinability

與和合性相對立，不和合性就由類比可知了。

Contrary to compatibility, non-Combinability can be understood by analogy.