行蕴谈心的行为，是由 “五位百法” 中51位心所有法和24位不相应行法构成的。

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”.

目录 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 别境法 Circumstantial Laws

 11.4.4.1.3 善法 Benevolent Laws

 11.4.4.1.4 根本烦恼 Fundamental Annoyances

 11.4.4.1.5 随烦恼 Latent Annoyances

 11.4.4.1.6 不定法 Uncertain Laws

11.4.4.2 不相应行法 Non-Correlative Migration Laws

11.4.4.1 心所有法 Heartland Laws

心所有法，顾名思义：此诸法为心所有，从属于心；亦名心地法。心地，是说此法为心神之所履。什么是“心神”？心神泛指八识，亦作八位心王：眼识、耳识、鼻识、舌识、身识、意识、意（即前意识、即夏娃识、末娜识、或玉女识）、和无意识。宗教中常把无意识分成两位，污染部分（第八识或第二识）称作亚当识、佛识、阿赖耶识、或金童识；纯净的部分（第九识或第一识）称作“神识” 或 “纯净识”。佛是“感知、感觉” 义，佛识即人直接感觉到的一切事物。神识是纯净识，没有“记忆”的性质，人不能够直接感知到。

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类：5位遍行法，5位别境法，11位善法，6位根本烦恼，20位随烦恼，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

遍行是说此五法普遍通行于一切心、一切地、一切时。一切心就是眼识、耳识、鼻识、舌识、身识、意识、前意识和无意识，善心、恶心、和无记心。对于中性道德的法，人少有记忆，故名无记心。一切地就是三界九地（参见插图11.0和第13章）。一切时就是过去时，现在时，和未来时。

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.

遍行心所有法总有五位：触、作意、受、想、思。

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

一、触，即根识和尘的三和合，分别变异，令心和心所有法触境为性，受想思等所依为业。业是身口意的习气，体用，和功能。开始时，根处的境变异。依于先业，此时的触领心的作用，有与心相似的功能，能令心及心所有法接触所缘的境相。此三合和能引生领纳所缘境的受，引生采取所缘形相的想等。这就是所说的受想思等所依为业。

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，警心为性，于所缘境引心为业。作意能够作动于意，故名作意。它能警觉策动逢缘应起的心及心所有法，引导它们趣于自己的所缘境，这就是作意的业用。

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，领纳顺境、逆境、非顺非逆境为性，起苦、忧、舍、喜、乐为业。

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，取像成境为性，施设种种名言为业。

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

五、思，令心造作为性，于善境、等境（即中性境）、恶环境中役心为业。思能辨别善恶美丑等境相，由是令心发起正邪等身口意业。

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 别境法 Circumstantial Laws

别境义为此法于个别的心境出现，区别于上文的遍行法，有五位：欲、胜解、念、定、慧。

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

一、欲，于所乐境相，希望为性，勤依为业。欲通于善恶和中性这三种伦理道德性，若对善法起欲，能发正勤，由精进助成善事。

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、胜解，即决议，于决定境，印持为性，不可引转为业。

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

三、念，即读、咒，于曾习境，令心明记不忘为性，定依为业。念，即念叨咒语、座右铭、关键词等，可以招引等流果，维持身心于某种状态。

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

四、定，于所观境，令心专注不散为性，智依为业。定是身心稳定，主客观相互而动的状态，亦作一心。此中，定能为此状态提供力、能量的支持和维护。

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，于所观境简择为性，断疑为业。解知之心为慧。智能成事，慧能了事。佛教中用“金刚”来比喻慧。在英语中，“金刚” 义为“哲学家之石”（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、精进、惭、愧、无贪、无嗔、无痴、轻安、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，于实德能，深忍乐欲，心净为性；对治不信；乐善为业。胜解即是忍，是信的因；乐欲是信的果。信略有三种。（1）信实有，即于一切实事和道理，深信忍耐可为有。（2）信有德，即信四圣谛为实，信可为有，信即是有。（3）信有能，即对于一切世间及出世间的善法，深信自己及他人，只要肯学习，都能获得那些成就。

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，惭，依自法力，崇重贤善为性；能对治无惭；止息恶行为业。

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，依世间力，轻拒暴恶为性；能对治无愧；止息恶行为业。如图所示，基督教的圣鬼（上帝的鬼魂）是佛教的金刚杵，其本质就是“惭愧”。

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，无贪，于有、乐等境，无着为性；对治贪着；作善为业。

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

五，无嗔，于苦、逆等境，无恚恨为性；对治嗔恚；作善为业。

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，无痴，于诸理事或于四谛理，明解为性；对治愚痴；作善为业。

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，精进或勤，于善恶的修断事中，勇悍为性；对治懈怠；满善为业。精进有五种：1被甲精进，即有势；2加行精进，即有勤；3无下精进，即有勇；4无退精进，即坚猛；5无足精进，即不舍善轭。

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，轻安，远离粗重不舒适的感觉，调畅身心，堪任为性；对治昏沉；堪任为业。

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，以无贪、无嗔、无痴、精进四法为体；于所修所断事中，防修为性；对治放逸，成满一切世间及出世间善事为业。

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，行舍时的心即是平等正直之心；无功用住为性（此功法能修 “无为胜境” ）；对治掉举（即沮丧），静住为业。

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，于诸有情，不为损恼，无嗔为性；能对治害，悲愍为业。

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

前文已有无嗔，为什么这里又立无害？答：无瞋于有情乐以慈心的体；不害能拔众生苦，以悲心为体。无嗔和不害二法能彰显慈悲二相。

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 根本烦恼 Fundamental Annoyances

贪嗔痴慢疑和恶见，这6位法是一切烦恼的基础，一切烦恼法的一分故名根本烦恼。

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 贪Greed

贪，于有、乐境，染着为性；能障无贪；生苦为业。对于顺境，所感乐受，留恋忘返，或起贪欲之想，就是贪。

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，于苦、逆境，憎恚为性；能障无嗔；不安稳为性；恶行所依为业。对于违境，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，即无明（参见14.1节，集起的昏暗，即是无明）、愚痴，于诸事理，迷暗为性；能障无痴；一切杂染所依为业。对于违顺诸境，苦乐诸受，而起与道理相违愚痴之想，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，恃己于它，高举为性；能障不慢，生苦为业；略有七种：

一）慢，于劣计己胜，于等计己等，心高举为性。

二）过慢，于等计己胜，于胜计己等，心高举为性。

三）慢过慢，于胜计己胜，心高举为性。

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，于五蕴随计为我、我所，心高举为性。

五）增上慢，于未得的增上殊胜所证之法，及虽得少分，于所未得，谓我已得，心高举为性。

六）卑慢，对于他多分殊胜功德，计自己仅少分下劣，如是心高举为性。

七）邪慢，自己实在没有功德，妄计自己有功德，如是心高举为性。

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，于诸谛理，犹豫为性；能障不疑，障善品为业。

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 恶见 Ferocious Views

恶见，于诸谛理，颠倒推度，染慧为性；能障善见，招苦为业。恶见有五类：转移身见，边执见，邪见，见取见，戒禁取见。

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 转移身见 Seth

转移身见即我见，即口语的我，谓于五蕴执我及我所；一切见趣所依为业。转移身见的梵语是萨迦耶见（sakkāya-diṭṭh），圣经里作塞斯（Seth, 亚当和夏娃的第三个儿子），墨西哥的那瓦尔特语为提拉考安（Titlacauan）。提拉考安义为我们是它的奴隶。近代德国哲学家黑格尔发现的人是自我的奴隶；奴隶主就是转移身见。

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 转移身见, 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.

常见的转移身见矩阵展开方式有两种，一种有二十句，另一种有六十五句。

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

由五蕴展开的20句我见：

一）计色蕴是我，我有色，色属我，我在色中。

二）计受蕴是我，我有受，受属我，我在受中。

三）计想蕴是我，我有想，想属我，我在想中。

四）计行蕴是我，我有行，行属我，我在行中。

五）计识蕴是我，我有识，识属我，我在识中。

这五组中，第一句计为我，余三句是相应我所，随逐我所，不离我所，故二十句中，五句是我见，十五句是我所见。

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.

由五蕴展开的65句我见：

一）以色蕴为我，其它四蕴为辅：我是色，我有受，受属于我，我在受中；我有想，想属于我，我在想中；我有行，行属于我，我在行中；我有识，识属于我，我在识中。

二）以受蕴为我，其它四蕴为辅：我是受，我有色，色属于我，我在色中；我有想，想属于我，我在想中；我有行，行属于我，我在行中；我有识，识属于我，我在识中。

三）以想蕴为我，其它四蕴为辅：我是想，我有色，色属于我，我在色中；我有受，受属于我，我在受中；我有行，行属于我，我在行中；我有识，识属于我，我在识中。

四）以行蕴为我，其它四蕴为辅：我是行，我有色，色属于我，我在色中；我有受，受属于我，我在受中；我有想，想属于我，我在想中；我有识，识属于我，我在识中。

五）以识蕴为我，其它四蕴为辅：我是识，我有色，色属于我，我在色中；我有受，受属于我，我在受中；我有想，想属于我，我在想中；我有行，行属于我，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.

在这五组十三句当中，每组中第一句是我。我见后跟随四组三我所，各有名字：我的缨珞，我的僮仆，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 边执见 Edge views (47 items)

边执见或边见，即于彼随执断、常，有、无等；障处、道、出离为业。

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

有无二见的有见是偏于有之边见；无见是偏于无之边见。断常二见的断见是执身心断灭之见，属于无见；常见是执身心常住之见，属于有见。处是指生命之树的十二生长处，一切事物都是在这十二处缘聚则现象起，缘散则现象灭。住于缘起智（即集起智，参见第14章《集谛》，于一切现象不落于我见、有、无、断、常等边执见，就是通往涅槃，出离杂染的中道。中道即道谛，参见第16 章《道谛》。出离，义为离开秽土，去到中土，或净土（参见插图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）常论（4种）：

甲、某异生入禅定（参见插图11.0-1至-8），得忆识过去二十劫以来之事，而计其中之众，为常住不灭也。

乙、某异生忆识过去四十劫以来之事，计之为常住也。

丙、某异生忆识过去八十劫以来之事，计之为常也。

丁、某异生以捷疾智或天眼（天眼，即插图11.0-1至-8的亲身禅定经历），计现在之众生及世间为常住也。

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）亦常亦无常（4种）：

甲、有情自大神天（如图11.0-8）殁而来生于人间，得宿命智（参见10.10节《宿命智》），观前之来处，言彼大神天自然而有，一向是常，我等为彼所化，故为无常。

乙、彼天众为戏笑放逸，失定而殁，落于此土者，后得宿命智，知前之来处，计曰，彼众之不戏笑放逸者，在彼为常住，我等戏笑，故致此无常。

丙、彼天众生欲染之心者，为之失定而没，在于无间，后得宿命智，计言，彼天众之无相无染者为常住，我等生欲染之心，乃致此生死无常。

丁、某人以捷疾智，分别思量，计我及世间为常无常也。

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）有想论（16头）

（1）计我终于此而后有色身，有想念。（2）计无色身，唯有想念。（3）计亦有色有想，亦无色有想。（4）计非有色有想，非无色有想。此是以想蕴对色之四句。

（5）计我死于此，而后有边际，有想念。（6）计无边际，有想念。（7）计亦有边有想，亦无边有想。（8）计非有边有想，非无边有想。此是以想蕴对边无边之四句。

（9）计我终于此，而后有苦有想。（10）计有乐有想。（11）计亦有苦有想，亦有乐有想。（12）计非有苦有想，非有乐有想。此是为以想蕴对苦乐之四句。

（13）计我死于此，而后有一想。（14）计有若干想。（15）计有小想。（16）计有无量想。此为以想蕴对多少之四句。

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）无想论（8头）

无想对于色身四句：一、我终于此后，有色而无想。二、亦无色亦无想。三、亦有色无想，亦无色无想。四、非有色无想，非无色无想。

无想对于边无边四句：五、我终于此后，有边际而无想。六、无边无想。七、亦有边无想，亦无边无想。八、非有边无想，非无边无想。

彼既为无想论，故无对苦乐之四句，亦无对多少之四句，此8种皆为有想上之见解故也。

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）非有想非无想（8头）

对于色四句，对于边四句，皆类比无想论可得，亦无苦乐之四句，亦无多少之四句，以亦非想非无想故也。

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）断灭论（7头）

甲、我今此身为四大所成，父母所生，衣食之所养，是为无常，终归于断灭。

乙、我今此身，不得灭尽，生于欲界天（即是插图11.0中的9至15，具体内容参见苦谛），乃终断灭。

丙、欲界天之身，未得灭尽，至于色界天（即是插图11.0中的5至8），诸根具足，彼之报尽，竟归于断灭。

丁、在色界地中，未得灭尽，生于无色界之空无边处（即插图11.0-4），而可断灭。

戊、在空无边处中，未得灭尽，在生于识无边处（即插图11.0-3），而可断灭。

己、在识无边处中，未得灭尽，生于无所有处（即插图11.0-2），而后可灭尽。

庚、无所有处中，尚不可灭尽，生于非想非非想处（（即插图11.0-1），彼之非想报尽，断灭无余。

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 邪见 Heresies (15 items)

前边见可被归纳为四种：一、执有，二、执无，三、亦有亦无，四、非有非无。邪见，谓谤因果作用实事，及非四见诸余邪执；总有四种： 一、无因而有论（两头）；二、四有边无边想论（四头）；三、不死矫乱论（四头）； 四、现法涅槃论（五头）。

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）无因而有论（2头）

甲、有人先自无想天中，生于人间，后修禅定，见前生之无想无心，世间无因而计为有也。

乙、有人以捷疾智分别之，世间无因而执为有也。

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）有边无边想论（4头）

甲、有人入定，观世间有边际，而起边见。

乙、有人入定，观世间无边际，而起无边见。

丙、有人入定，观世间之上下有边，四方无边，或四方有边，上下无边，起亦有边亦无边之见。

丁、有人以捷疾智，观察世间，起非有边非无边之见。

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）不死矫乱论（4种）

某异生所事之天，名不死。事不死天者，遇他人问不死天之事。一种人以怖己之无知故，一种人以心有谄曲故，一种人以心怀恐怖故，一种人以愚钝故，为种种矫乱之答也。

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）现法涅槃论（5头）

甲、有人言我今此身涅槃，何则？我于现在之五欲自恣受快乐，此身即是涅槃，过之更无涅槃，是指欲界为涅槃也。

乙、有人指色界之大神天为涅槃。

丙、有人指色界之光音天为涅槃。

丁、有人指色界之三禅天为涅槃。

戊、有人指色界之四禅天为涅槃。

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 见取见 View Fetch (108 items)

见取是“见取见”的简称，谓于诸见及所依蕴执为最胜，能得清净涅槃，一切斗诤所依为业。见取见有108种见，计算的方法如下:

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、乐、不苦不乐），成18。

二、对六尘（色、声、香、味、触、法）各有三境（逆、顺、中性），又成18；合前即36。

三、经历过去、现在、和未来三世，合为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“戒禁取见”的缩写；谓于随顺诸戒禁及所依蕴，执为最胜能得清净；无利勤苦所依为业。

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，适用到身口意的行为，有“三千威仪八万四千细行”之多；女子的戒律有350款，展开后，更有“500威仪108000魅力”之巨。戒取对如是诸多律仪中的某些条款错误地执行，认为如是能得清净涅槃，如和尚不吃肉，伊斯兰和基督教徒实行割礼等。

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 随烦恼 Latent Annoyances

此20头随烦恼又被细分成了三类：小随烦恼（10头），中随烦恼（2头），和大随烦恼（8头）。

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 小随烦恼Small latent annoyances

小随烦恼有10位，分别是忿、恨、覆、恼、嫉、悭、诳、谄、害，憍。

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

一、忿，依对现前不饶益境，愤发为性，能障不忿，执仗为业。即依现在可见闻的违缘事相境，或是有情，或是他见，即缘事生；由是愤恚，发起粗暴的身语表业。仗是器杖，论唯说执仗为业，是从粗猛多分说，实亦色括恶语表业。不忿即无嗔，忿恚故无嗔不生，故说为障。这忿即嗔恚一分为体，离去嗔心，没有别的体相业用。

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，由忿为先，怀恶不舍，结怨为性；能障不恨，热恼为业。由忿对现前违缘事为先，心怀恶念不舍，是为恨相；由恨结怨，不能含忍，因而生起热恼。这恨也是嗔恚一分为体，离嗔别无相用。

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，于自作罪，恐失利誉，隐藏为性；能障不覆，悔恼为业。自己作了有罪恶行之后，恐失掉财利名誉，所以覆藏不自发露。凡是覆藏罪恶的人，心里必然忧悔热恼，由此身心皆不得安稳而住。这覆以贪痴一分为体：不惧当来苦果而覆藏罪恶，这是愚痴；但覆藏罪恶，也是恐其失掉财利、名誉，这是贪心作怪，故亦贪分所摄。

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、恼，忿很为先，追触暴热，狠戾为性；能障不恼，蛆螯为业。由忿恨为先，追忆往恶，忿很之境，接触到现前的违缘，心便傲狠□戾，多发嚣暴、凶险鄙恶的粗言，犹如蛆蛰，能致毒害。故论说蛆蛰为业。这恼也是嗔恚一分为体，离嗔以外，无别相用。

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，不耐他荣，妒忌为性；能障不嫉，忧戚为业。嫉是嫉妒，徇是谋求，有嫉妒心的人，为了谋求自己的名利，听闻或见到别人有光荣事的时候，心起妒忌，深怀忧戚，令身心不能安稳而住。光荣事即世间的富贵和出世的解脱品功德，通有为无为。这嫉亦是嗔恚一分为体，离嗔无别相用。不嫉即无嗔，非别有体。

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、悭，耽著财法，不能惠舍，秘吝为性；能障不悭，鄙蓄为业。秘是秘藏，吝是吝借，即悭的异名。财即资其荣位等事，皆名为财。法即理教行果，皆名为法。悭吝的人，于财于法皆秘藏吝惜，不能惠施求者，所以产生鄙蓄的行业。鄙是鄙恶，蓄是蓄积，正是悭的体相。悭是贪爱一分为体，离贪无别相用。

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、诳，为获利誉，矫现有德，诡诈为性；能障不诳，邪命为业。矫是不实。诡诈即虚伪。矫诳的人，为了获得财利名誉，心怀异谋，没有功德，矫现有德，是诡诈现相的邪命事业，以贪痴一分为体。

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、谄，为罔他故，矫说异仪，险曲为性；能障不谄，教诲为业。险是不实，曲是不直。谄由的人，为了贪图名利，罔冒他人，虽事不合，曲顺时宜，矫说方便，为取好他人的意思，掩藏自己的过失，而伪现特异的威仪，使师友不能认识他的本来之相，所以不堪任师友们的正教诲训。这谄也是贪痴一分为体：贪名利故，谄是贪分；无智故谄，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，于诸有情，心无悲愍，损恼为性；能障不害，通恼为业。由对于有情所，没有悲愍心，所以损害逼恼有情。此亦嗔恚一分为体，离嗔无别害相用。嗔障无嗔，正障于慈：害障不害，正障于悲。嗔能断物命，害俱损他，是嗔害别相，准前善心所中说。

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，于自盛事，深生染著，醉傲为性：能障不骄，染依为业。自盛事，即暂获世间荣利长寿等事，便深生染著，心恃高举，骄醉傲逸，由是生长一切杂染污法，所以说染依为业。此亦是以贪爱一分为体，离贪无别相用。

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 中随烦恼 Median latent annoyances

中随烦恼有2位，分别是无惭，和无愧。

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

十一、无惭，不顾自法，轻拒贤善为性；能障碍惭，生长恶行为业。

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

十二、无愧，不顾世间，崇重暴恶为性；能障碍愧，生长恶行为业。

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.

无惭、无愧，是中随烦恼。轻拒贤善，崇重暴恶，是这两法的别相；不耻过恶，是两法的通称，所以这二法各有自体。不善心起时，随缘何境，皆有轻拒善及崇重恶义，故此二法，俱遍恶心。

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 大随烦恼 Big latent annoyances

大随烦恼有八位，分别是掉举、昏沉（即抑郁）、不信、懈怠、放逸、失念、散乱、不正知。

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

十三、掉举，即沮丧、抑郁，令心于境不寂静为性；障行舍及等持为业。不寂静即扰乱，是烦恼的共相。掉举令心不静，即显掉举非唯不寂静，它的自性嚣动，由其嚣掉举动，令俱生的心心所法不能被举起发挥正常的功能。

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，令心于境无堪任为性；能障轻安，毗钵舍那为业。昏沉的自性懵重，皆是昏懵，重是沉重，由昏懵沉重，令俱生的心心所法于所缘境无堪能任持，因此障碍轻快安稳的毗钵舍那。毗钵舍那就是观品。

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，于实德能，不忍乐欲，心秽为性；能障净信，惰依为业。惰就是懈怠，不信者多懈怠，故不信为懈怠的所依。不信三相，翻善中信应知。不信的自相浑浊，又能恽浊其余的心心所，如极秽的东西，自秽秽他，是故说名心秽为性。由不信故，于实、德、能、不忍、不乐、不欲，非别实有不忍等自性。若对于染法起忍、乐、欲，体即欲等，不是不信的自体，仅是不信的因果而已。若对于无记法起忍、乐等，但是欲胜解，非与余法为因为果。

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，于善恶品修断事中，懒惰为性：能障精进，增染为业。于应修的善品事，和应断的恶品事，而懒惰不修不断，是为懈怠：由懈怠故，滋长染法，故说增染为业。还应该知道，非但于善不精进名为懈怠，即于恶法染事而策励的去作，亦是懈怠，退失善法故。若于无记事策励，于诸善品无进无退，是欲、胜解，非别有体。

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，不染净品，不能防修，纵荡为性；障不放逸，憎恶损善所依为业。纵是纵恣，荡是荡逸，由纵荡故，于染品不能防止，于净品不能进修，就是放逸。因此增长恶法，损减善法。这是由懈怠及贪嗔痴，不能防恶及修善，总名放逸。慢疑等亦有纵荡性，为什么不依慢疑等上建立放逸呢？这是因为慢疑等虽然亦有纵荡性，不能防恶修善，但与懈怠及贪、嗔、痴等四种此较，则四法障碍精进及无贪等三善根的势用力胜，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，于诸所缘，不能明记为性；能障正念，散乱所依为业。对于所缘善等不能明记，名为失念。由失念故，生起散乱，故失念为散乱的所依。痴令念失，故名失念，所以失念以痴念为体。

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、散乱，于诸所缘，令心流荡为性；能障正定，恶慧所依为业。流是驰流，即散功能义；荡是荡逸，即乱功能义。散乱的自性躁扰，令俱生的心心所法流荡，于所缘法心不能安住，发生恶慧，所以能障正定，为生起恶慧的所依。掉举与散乱的作用有什么差别呢？掉举是令俱生的心心所于一种所缘境上解数转易，即一境多解。散乱令心心所易缘各别境，即一心易多境。易解易缘，义成差别。

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，于所观境，谬解为性；能障正知，毁犯为业。对于所观，非是迷暗，而是错谬邪解，名不正知。由不正知多发恶身语业而毁犯戒等，故论说毁犯为业。知即是慧。但由痴故，令知不正，名不正知，故以痴慧两法合为自性。

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、寻、伺。

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

言不定者，不定是善，不定是烦恼，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，又名恶作，追忆，厌恶过去的所作；追悔为性；障止，障等持为业。等持即心平气和，平等的状态。

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；略缘境界为性；障观为业。

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、寻，即寻求，令心总务急遽，于意言境，粗转为性。

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

四、伺，即伺察，令心总务急遽，于意言境，细转为性。

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

寻伺俱以安不安住身心分位而立，并用思和慧的一分为体。思由慧助，不深推度，名之为寻。慧由思助，能深推度，名之为伺。

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 不相应行法 Non-Correlative Migration Laws

不相应行法从三义得名：一、此位诸法无缘虑作用，故不与心、心所相应；二、此位诸法无质碍作用，故不与色法相应；三、此位诸法是生灭变异之法，也不与无为法相应。

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.

心不相应行法总有24位：（1）得、命根、众同分、异生性、无想定；（6）灭尽定、无想天、名身、句身、文身；（11）生、老、住、无常、流转；（16）定异、相应、势速、次第、时；（21）方、数、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，即获得，能得的是人，所得的是法，在这能得所得上，预设得义。什么是预设？这24位心不相应行法是唯心哲学预先设置的前题法。依诸有情身心可成诸法的分位，立三种获得成就，即三种得义。

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、种子成就，即有情身中，某一些法虽然不现行，但有潜在势力的功能，是为种子成就。

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、现行成就，就是种子升起、现行，成为身口意的行为。佛学教导做人，被教导的人，身心健康、堪任、有作为是学习佛法的收获。

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，就是独立自主，自给自足，自由自在。自在是个哲学术语。菩提（即觉悟有情）和涅槃是自在的极端状态的两个特征描述。

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，得是宗教人物凯恩的本质和原型。凯恩（Cain，得义）是亚伯拉罕宗教中创世记中的圣经人物。他是亚伯的哥哥，也是圣经中第一对夫妇亚当和夏娃的长子。他是一位将庄稼献给上帝的农夫。然而，上帝不喜悦他的供品，却偏爱亚伯的供物。由于嫉妒，凯恩杀死了他的兄弟亚伯，为此他受到了凯恩诅咒和印记的惩罚。他有几个孩子，从以诺开始，包括拉麦。

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.

为什么上帝不喜欢凯恩（即得）？答：上帝代表着无意识（古作神识，参见10.12 三位一体）。无意识只与舍受相应，不与得、集、取等法相应。

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，就是有情的寿命。依先业所行，无意识的异熟果恒相续，维持有情身心性命；无意识的这个功能分位被命名为命根。

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) 众同分 Category

众同分，依有情身心相似分位差别，建立同分，即种类、类别；例如依据众生对根本十戒的违顺，约心，约烦恼，约境而辨别分类，遂有五趣。五趣为地狱趣、畜生趣、恶鬼趣、人趣、和天趣，参见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) 异生性 Mutant Nature

异生性是凡夫性的异名，依其种子烦恼和所知而建立。又烦恼和所知妨碍异生出离其本性，所以此二亦称烦恼障和所知障。

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.

烦恼障即是思烦恼，亦作思惑：贪、嗔、痴、慢、疑、身见、边见、邪见、见取、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 根本烦恼)

所知障即是见烦恼，亦作见惑：身见、边见、邪见、见取、戒取、贪、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.

所知障与烦恼障相互依存，所以具有相同的名数。所知障似智非智，能障智，障菩提（即障觉悟），也被叫做智障。烦恼障即是愚痴，能障清净，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) 无想定 Non-Think Stillness

无想定，即无心定，谓有异生入于禅定，背想作意，于无想中持心而住。这样，它渐次离掉一切所缘乃至微心，心便寂灭，即入无心。想灭为首，身心安和，故被称为无想定。无想定不是健康有益的禅定修炼，长期修练会导致 “人生八难” 之一的“长寿天”之难。

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) 灭尽定 Extinctive Stillness

亦作灭彼定；灭尽义为所有的烦恼都被消灭了，即是插图11.0-2的无所有天。彼天唯有或青、或黄、或赤、或白等常（色）。读者当知，此处说的青黄赤白是常，无名、无数、无量，是人们所说的佛光、涅槃、毕竟空，故彼处被命名为无所有。

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”.

佛光是无为法，无生灭变异，怎么被放在了此处不相应行法之中了？答：佛光是一种自然现象，自然有显现和消失，即有生灭。无为法中所说的涅槃是根据道谛修行而得的，是化成的 “毕竟空”，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）无想天Non-think Retribution

无想天，亦作无想异熟、长寿天（是插图11.0-5四禅天中的第四天）等，是修习无想定者所得的果报。禅定中，可能有短暂的无想阶段出现。古德解释，人常有消极或自杀的想法，因此种下了无想的种子。当种子被熏习成熟，发起现行，就是无想异熟，也作无想报。

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.

无想异熟是正常现象，无害。如果长时间修习无心定，强行镇压前意识，作意消灭一切想，无想习气被积累，或前意识受到损伤，亦会导致无想异熟：无想天。读者当知，长寿天是人生的八大灾难之一。

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”.

在这初生本有的初位，彼处异熟生无记转识暂时现起，然依于宿时所修习的无心定力，令彼异熟第六识灭无，引起异熟无记无心分位，五百劫间不恒行的心心所皆不现起，即以此无心分位立名无想别报果。无想报尽，转识（即前意识）生起，然后命终，彼必现起下界润生的爱故。

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

古人和现代人都认为人是以音声进行思考的。名句文皆是把意义搭挂在了声上的音韵屈曲分位。名诠诸法的自性，如说眼耳鼻舌等；句诠诸法的差别，如说诸行无常、诸法无我等义；文体是字，为名句的所依。

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.

名句文三种，都是依语声分位差别而立。如以字为首，即多剎那的语声聚集成为一个字，集多字为所依而成为名，集多名才成为句。插图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) 生老住无常 Birth Oldness Dwell Impermanence

于众同分（即各类）诸行中，把 “从无到有” 设立为生；于众同分诸行中，把 “相续变异” 设立为老；于众同分诸行中，把 “相续未变坏” 设立为住；于众同分诸行中，把 “相续变坏” 设立为无常。此生、老、住、无常四种，是有为法的四相，皆是于色心法上设立，离色心以外无别体性。

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) 轮回 Cycle

轮回，唐玄奘的新译中作 “流转”。一切有为法能生余法，故名为因；从余所生，故名为果。即于因果相续不间断上，设立流转。为什么唯独于相续不间断上安立，而不于一刹那上安立呢？因为在一刹那上无流转可说。更多有关流转的解释，参见13苦谛的流转真如。

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) 定异 Differentia

异就是差别；定异设立于因果的种种差别相上， 即生物变异后的固有特质，是分类的依据。如可爱果，妙行为因；不可爱果，恶行为因；在这些种种因果，展转差别相上，古德们设立了定异。

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) 相应Correlation

相应，即于因果法相称的意义上设立相应。相应即相顺，如前文心所有法于心相应，心生起时，心所有法随心而起。不相应，即彼此互不影响。

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) 势速Potential Speed

势速建立于因果法上迅急流转现象。

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

19) 次第Sequence

次第建立于因果法一一流转现象。

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

20) 时Time

于因果相续流转，时间被设立了；由有因果相续故。若此因果已生已灭，立过去时；若末生，立未来时；若已生未灭，立现在时。

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

于东西南北，四维上下，因果差别，假立为方。当知此中唯说色法所摄因果；无色之法，遍布处所，无有方义。

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) 数Number

依于色心诸行众多品类的一一差别而建立为数。

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

23) 和合Combinability

于有因果共相的众缘集会，设立为和合。如识法，因果相续，必借众缘和会：根不坏，境界现前，能生识的作意正起；就说集起的各成员有和合性。

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

与和合性相对立，不和合性就由类比可知了。

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