11 生命之树 Tree of Life

生命之树的目录 Content of Life Tree：
11.1 法的四分 Juristic Quadrants；11.2 四大种 Four Big Seeds；11.3 六处 Six Places；11.4 五蕴 Five Nodes；11.4.1 色蕴 Color Node；11.4.2 受蕴 Acceptance Node；11.4.3 想蕴 Think Node；11.4.4 行蕴 Migration Node；11.4.4.1.4 根本烦恼 Fundamental Annoyances；11.4.4.1.5 随烦恼 Following Annoyances；11.4.4.2 不相应行法 Noncorresponding Migration Laws；11.4.5 识蕴 Sense Node；11.5 四食谛 Four Foods Crux；11.6 五果 Five Fruits：11.6.1 异熟果 Mutant Fruit；6.2 等流果 Equal Stream Fruit；11.6.3 士用果 Warrior Usage Fruit；11.6.4 离系果 Off-is Fruit；11.6.5 增上果 Escalatory Fruit。

11.1 法的四分 Juristic Quadrants 
法，梵语达摩，是自然法，基于重复发生的现象，古人常用轨辙来比喻。一切过去有、现在有、将来还有的现象都是法，比如江河湖海，花鸟鱼虫，法律、道德，事理等。一切法都有四分，第一分是相分，第二分是见分，第三分是自证分，第四分是证自证分。分是分量、分限。法在人心的作用分量有四种，所以有此四分。
Law, Dharma in Sanskrit, is nature law, based on the recurrence of phenomena, the ancients often used the analogy of track. All phenomena that have existed in the past, exist in the present, and will continue to exist in the future are laws, such as rivers, lakes, seas, flowers, birds, fish, insects, laws, morals, and principles of affairs, etc. All laws have four quadrants, the first quadrant is Phenomenal Quadrant, the second is View Quadrant, and third is Self-Evident Quadrant, the fourth is Proving Self-Evidence Quadrant. Law has the four kinds of quantity functions in heart, so there are these four Juristic Quadrants.

第一分、相分，就是客观现象，是主观的所缘，如色、声、香、味、触、和法，这六尘。从感知的角度，外部世界是人内心的投射。相分是第四证自证分（即无意识）的投射。这个把外部刺激转变成现象的过程，是无意识的功能，我们感觉不到，感觉到的是现象（即第一相分）。古人用照镜子时，镜子里的人来说明相分。镜子里的相和照镜子的人共用同一个身体。
The first quadrant, Phenomenal Quadrant, is the objective phenomena, the subjective objects, such as color, sound, fragrance, taste, touch, and law, the six dusts. From the point of view of perception, the external world is a projection of one's heart (i.e., mind). Phenomenal Quadrant is a projection from the fourth Proving Self-Evidence Quadrant (i.e., the unconscious). This process of transforming external stimuli into phenomena is a function of the unconscious; we do not feel it; what we feel is the phenomena (i.e., the first Juristic Quadrants). The ancients used the person in the mirror when looking in the mirror to illustrate the Phenomenal Quadrant. Phenomena in the mirror and the person looking in the mirror share the same body.

第二分、见分，见是照见义，能缘心自体转变起来的能缘作用，明了照见了客观现象。识的作用是分别、丈量。第二见分照见第一相分，其分别和丈量的结果是第三分，自证分。另外，第三分还有识之自体的作用。
第四分、证自证分，是心自体暂变，能起知自体的作用。这第四分能证第三自证分，所以名为证自证分。因为第四是第一相分的投射者，是现量，即客观事实，所以第四分不需要它分来证明。
The second quadrant, the View Quadrant, is the illuminated and clearly seeing, is the function of the aggregate heart’s transformation, clearly mirrored the objective phenomena. The function of sense is discrimination, discernment, measurement. The second quadrant, View Quadrant illuminates the first quadrant, Phenomenal Quadrant, its fruit (i.e., result) of measurement is the third quadrant, Self-Evident Quadrant. And the third quadrant has function of sense’s self-body.
The fourth quadrant, Proving Self-Evidence Quadrant, is the temporary transformation of the heart's self-body, which can act to know the self-body. This fourth quadrant can evidence the third Self-Evident Quadrant, so it is called the Proving Self-Evidence Quadrant. Because the fourth quadrant is the projector of the first quadrant, the present quantity, i.e., the objective fact, therefore, the fourth quadrant does not need other quadrants to be proved.

古人用 “人用尺量布” 的事例来说明这四分。其中布是所量，是第一相分。用尺量布的过程是第二见分；第二见分是能量。丈量的数据，即量果，是第三自证分。这人读完量果之后，他又核实了一下，明了自己在干什么；这就是第四证自证分。因为第四分的核实作用，第三自证分得知量果，自证明了。
The ancients used the example of "a tailor measuring cloth with a ruler" to illustrate these four quadrants. In this case, the cloth is what is measured, which is the First Quadrant. The process of measuring the cloth with a ruler is the second quadrant; the second quadrant is the able to measure. The data of the measurement is the third Self-Evidence Quadrant. After the tailor reads the measurement result, he verifies it again, realizing what he is doing, what the fourth Proving Self-Evidence Quadrant is. Because of the verifying action of the fourth quadrant, the third Self-Evident Quadrant learns of the fruit of measurement and proves itself.

佛教中，法的四分的象征物是金刚脐（如图11.1-3下面的红圈所示），传说是由宙斯和他父亲之间的脐带（注，教父和教子之间的脐带，如图2所示）形成的。图3，4，5中的器具都称作金刚降魔杵。图1宙斯手中的金刚杵是由折合法四分中的后三分为见分而形成的。折合之后，法的四分变成两分；第一分，相分，就是色蕴（参见11.4.1节），包括11位色法，所以也被称作色。第二分，见分，包括受蕴（参见11.4.2节），想蕴，行蕴，和识蕴，共84位法，亦作名。名色是无意识的别名，能生一切法，即是一切法，是法界的初门。
In Buddhism, the symbol of the Juristic Quadrants is the “Philosopher-Stone Navel” (shown as the red circle below Figure 11.1-3), which is said to be formed by the umbilical cord between Zeus and his father (Note: The umbilical cord between godfather and godson is shown in Figure 2). The implements in Figs. 3, 4, and 5 are all called “Philosopher-Stone Taming-Demon Pestle”. The pestle in the hand of Zeus in Fig. 1 is formed by folding the last three Quadrants as the second quadrant. When folded, the four juristic quadrants become two; the first, Phenomenal Quadrant, is the Color Node (see Section 11.4.1), which includes the 11 color laws, and is therefore also called Color. The second quadrant, View Quadrant, includes the Acceptance Node, Think Node (see Section 11.4.2), Migration Node, and Sense Node, totaling 84 laws, and is called Name. Therefore, name and color are all laws. Name-Color is another name for the unconscious, can produce all laws and are all laws. It is the first juristic door to the Juristic Boundary.

图4和5中显示的是雷音（大日如来）的雷鼓瓮金锤。传说雷音用此锤击碎了人的灵魂之石，设计出了睚眦和磨牙（亦作金童和玉女，参见10.9 节《上帝的三和合》）。图3中的匕首是雷音的圣鬼，名作铁匕首（Járnsaxa；参见15.3.6 《王者归来》）。
Figures 4 and 5 show the “Thunder Drum-Urn Golden Hammer” of Thor (Great Sun Tathagata in Chinese Buddhism). Legend has it that Thor used this hammer to break the stone of human soul, designing Tanngnjóstr and Tanngrisnir (aka. Gold Boy and Jade Girl; see Section 10.9 Godly Trinity). The dagger in Figure 3 is the holy ghost of Raiin, known as the Iron Dagger (Járnsaxa; see 15.3.6 Return of the King).

11.2 四大种 Four Big Seeds 
四大种，即地、水、火、风，是生命之树的四粒种子，亦作四大；西方人称之为唯心主义的四个基本元素。种是因义。世界的一切都是四大种所造；这怎么理解？由身体和外部世界都是心的投影来理解，如新生儿的视力才20几厘米，世界无非是吃奶和大小便产生的快乐感觉。随着成长，身体和外部世界逐渐长大，直至长成三千大千世界（参见插图11和第13章）。
The four elements, namely earth, water, fire, and wind, are the four seeds of the tree of life, also known as the four elements; Westerners call them the four basic elements of Theism. Seed is the meaning of cause, reason. Everything in the world is created by the four great seeds; how is this to be understood? It is understood by the fact that the flesh body and the external world are projections of the heart (i.e., mind), as in the case of a newborn baby with a visual acuity of only 20 centimeters or so, and that the world is nothing more than the happy sensations produced by eating milk urinating and defecating. As it grows, the body and the external world grow until it grows into the Three-Grand Great-Grand Worlds (see figure 11 and Chapter 13).

  

11.2-1 地是界的比喻 The metaphor of earth as a boundary
人使用极限进行思维，即使用界进行认知，界如边、表、正义等。界无形，古德用地来比喻界。高山大地是界的形象。能持，孕育万物是界的功能。坚韧是界的体性。界有了地的形象比喻，人们就可以轻易地理解出界的生、依、立、持、养，这五种因性。界是种子义、能持义。种子义是约无意识中能生起诸法的功能，即十八界法各由自种生起而有差别相。能持义是约能持诸法自相义；即十八界法各持自相不乱，所以名界。
Man uses limits for thinking, i.e., people use boundaries for cognition, boundaries such as edges, tables, justice, etc. The boundaries are invisible, so Ancients used the earth as a metaphor for the boundaries. The mountains and the lands are the images of the boundaries. Capable of holding, nurturing all things is the function of the boundaries. Toughness is the physical nature of the boundaries. With the images of the earth as a metaphor for the boundaries, one can easily understand the five causal qualities of the boundaries, namely, birth, dependence, establishment, holding, and nourishment. The boundaries mean seeds and the ability to hold. The meaning of seed is about the function of the unconscious that can give rise to all laws, i.e., each of the eighteen boundaries of laws is born from its own seed and has a different phenomenon. The meaning of being able to hold is about being able to hold the self-phenomenon of the law; that is, each of the eighteen boundaries of laws holds its self-phenomenon unperturbed and is therefore called a boundary.

11.2-2 水是识的比喻 Water is a metaphor for sense
这样，识就有了江、河、湖、海、云、雨等的巨大形象。识性如水，如粘、附着、流动性等。此大种以流湿为体性，能摄为功能，也有生依立持养五种因性。
In this way, senses have the great images of rivers, streams, lakes, seas, clouds, rain, etc. The nature of senses is like water, such as stickiness, attachment, fluidity, and so on. This Big Seed has flow and wetness as its physical nature, can assimilate as its function, and has the five causal qualities, namely, birth, dependence, establishment, holding, and nourishment.

11.2-3 火是无意识的比喻 Fire as a metaphor for the unconscious
古人常用火来比喻无意识；这样，无意识就有了猛焰、烈日、赤火的形象。火以温热为体性，能熟为功能。能熟，如日熟谷。大种火亦有生依立持养五种因性。
The ancients often used fire as a metaphor for the unconscious; in this way, the unconscious took on the images of a fierce flame, a blazing sun, and red fires. Fire has warmth and heat as its physical nature, and the ability to ripen as its function. It is capable of ripening, as the sun ripening grain. The big seed, Fire, also has the five causal qualities of birth, dependence, establishment, holding, and nourishment.

11.2-4 风是境的比喻 Wind as a metaphor for the environment
古德用风来比喻不断变化的环境，境就有了疾猛大风为形象。境以轻动为体性，能长为功能，也有生依立持养五种因性。通过以上四种比喻，就有了人们所说的地、水、火、风，这四大种。此四大种都是通性无记的。通性是说此四大种都与无意识相通。无记是说人对四大种没有记忆，不能被回忆。世界万物都是由这四大种和合所成。若大种有变化，依其所造的一切事物都会随之而改变。
The ancients used wind as a metaphor for the ever-changing environment, so the environment has the images of a swift and strong wind. The environment has the nature of easily drifting, the ability to grow as a function, and the five causal qualities of birth, dependence, establishment, holding, and nourishment. Through these four analogies, there are what people call earth, water, fire, and wind, the four big seeds. These four big seeds are all conterminously memoryless. Conterminous, is saying that the four big seeds are all connected to the unconscious. Memoryless, is saying that people have no memory of the four big seeds and cannot be recalled. Everything in the world is made from the combination of these four big seeds. If there is a change in the Four Big Seeds, all things made according to them will change accordingly.

11.3 六处 Six Places 
六处是 “十二有枝” （参见13.4.1 《流转》） 的第五枝，义为众生皆依眼根，耳根，鼻根，舌根，身根，和意根，此六处而生长。六处亦作六根。根是因、能生的意思；以能对境生识，故谓之根。读者当知此六处就是一切处，没有事物在此六处之外。
（一）眼根，能见色者是，以能对色而生眼识，故谓眼根。
（二）耳根，能听声者是，以能对声而生耳识，故谓耳根。
（三）鼻根，能嗅香者是，以能对香而生鼻识，故谓鼻根。
The Six Places are the fifth branch of the twelve have branches (see 13.4.1 Cycle), meaning that all sentients grow from the six roots: eye-root, ear-root, nose-root, tongue-root, body-root, and intent-root. The six places are also called the six roots. Root means cause, can give birth; because it can generate senses in response to changing environments, therefore, it is called the roots. Readers should know that these six places are all places, and there is nothing outside these six places.
(1) Eye-root is the one that can see color, is called the eye-root, as it can generate eye-sense in response to color.
(2) Ear-root is the one that hear sound, is called the ear-root, as it can generate ear-sense in response to sound.
(3) Nose-root is the one that of the nose, is called nose-root, as it can generate nose-sense in response to scent.

（四）舌根，能尝味者是，以能对味而生舌识，故谓舌根。
（五）身根，能感触者是，以能对触而生身识，故谓身根。
（六）意根（即前意识），能知法者是，以能对法而生意识，故谓意根。
(4) tongue-root is the one that tastes, is called the tongue-root, as it can generate tongue-sense in response to taste.
(5) body-root is the one that feels and touches, is called the body-root, as it can generate body-sense in response to touch.
(6) intent-root (i.e. preconsciousness) is the one that knows, is called intent-root, as it can generate intent-sense (i.e. consciousness) in response to law.

此六根还有六处，六受，六入等名义。意根是现代心理学中的前意识，佛教中为末那识。古人说末那识形象细微难知，所以用它的主要随从 “意” 来代表。在英语传统文化中，前意识被称为 “夏娃识”。夏娃不是女人吗？是女人！上帝给夏娃识穿上了女人皮后（参见 10.9 《上帝的三和合》），她就出现在这个器世界上了。在亚太文化和墨西哥文化中，夏娃被称作玉女。图4是佛教中的玉女，观音菩萨。
These six roots also have the names of the six places, the six acceptances, and the six entrants. The intent-root is the preconsciousness in modern psychology, and in Buddhism it is called Mana. The ancients said that the image of Mana is subtle and difficult to understand, so it is represented by its main subordinate, “Intent”. In traditional English culture, the preconscious is called “Eve-sense”. Isn't Eve a woman? Yes, Eve is a woman! After God clothed Eve-sense in the skin of woman (see 10.9 Godly Trinity), she appeared in this vessel world. And in Asia-Pacific and Mexican cultures, Eve is called Jade Girl. Figure 4 is the Jade Girl in Buddhism, Guanyin Bodhisattva.

11.3-2
六处亦作十二生长处。前文所说的六根是内六处。六根所接之六尘被称作外六处，分别是色、声、香、味、触、法。尘即染污之义，以能染污情识故。
（一）色，谓眼所见者，如明暗质碍等，以能染污眼根，故谓色尘。
（二）声，谓耳所闻者，如动静美恶等，以能染污耳根，故谓声尘。
（三）香，谓鼻所嗅者，如通塞香臭等，以能染污鼻根，故谓香尘。
The six places are also known as twelve growth places. The six roots talked above are the inner six places. The six dusts that the six roots are connected to are called outer six places, which are color, sound, smell, taste, touch, and law. Dust is the meaning of pollution, because it can pollute the feeling senses.
(1) Color, the eye sees, such as bright, darkness, substantial hindrance, etc., which can pollute the eye root, so it is called color dust.
(2) Sound, the ear hears, such as the movement, quietness, beauty, and ferocity, etc., which can pollute the root of ear, so it is called sound dust.
(3) Scent, the nose smells, such as through, jam, Scent, and odor, etc., which can pollute the root of nose, and is therefore called Scent dust.

（四）味，谓舌所尝者，如咸淡甘辛等，以能染污舌根，故谓味尘。
（五）触，谓身所感者，如离合冷暖等，以能染污身根，故谓触尘。
（六）法，谓意所知者，如生灭善恶等，以能染污意根，故谓法尘。
此六尘还有六欲、六入、六处、六境、六贼等名义。
(4) Taste, which is what the tongue tastes, such as salt, lightness, sweetness, and pungency, etc., is called the taste dust because it stains the tongue root.
(5) Touch, which is the sensation of the body, such as separation, union, cold, and warmth, etc., is called the touch dust, because it can stain the body root.
(6) Law, which is known to the mind, such as birth and death, good and evil, etc., is called juristic dust because it can pollute the intent-root (i.e., preconsciousness, Eve-sense).
These six dusts are also known as six desires, six entrants, six places, six environments, and the six thieves.

11.3-3
根，境，和识是个三和合，例如眼根，色，和眼识是一组三和合。前文谈的十二处是“十八界”中的前十二界。界是前文所说的四大种之一，是因义，种子义。 此十八界是：（六根）眼根界，耳根界，鼻根界，舌根界，身根界，意根界； （六境，亦作六尘）色界，声界，香界，味界，触界，法界；（六识，亦作六情）眼识（即看）界，耳识（即听）界，鼻识（即嗅）界，舌识（即尝）界，身识（即触）界，意识（即知）界。此十八界就是传说中夏娃造慧渡（亦作到达方舟）时所使用的 “六六六系统”，如图11.3-3墨西哥夏娃（翠玉女）面对的菩提树所示。
Root, environment, and sense are a threesome; for example, the eye root, color, and eye sense are a set of three, a trinity. The twelve places talked above are the first twelve of the “eighteen boundaries”. Boundary is one of the four big seeds talked in section 11.2, which is the meaning of cause, the meaning of seed. The “eighteen boundaries” are: (six roots) eye root boundary, ear root boundary, nose root boundary, tongue root boundary, body root boundary, Intent root boundary; (six environments, aka. six dusts) color boundary, sound boundary, smell boundary, taste boundary, touch boundary, juristic boundary; (six senses, aka. six feelings) eye-sense (i.e. seeing) boundary, ear-sense (i.e. hearing) boundary, nose-sense (i.e. smelling) boundary, tongue-sense (i.e. tasting) boundary, body-sense (i.e. touching) boundary, juristic-sense (i.e. knowing) boundary. These eighteen boundaries are the “six-six-six system” used by Eve in the legend to create Gnostic Ark (aka. Arrival Ark), as shown in Figure 11.3-3, the Bodhi tree (i.e. Tree of Enlightenment) facing Mexican Eve (Chalchiuhtlicue).

11.4 五蕴 Five Nodes 
生命树的五蕴是色蕴，受蕴，想蕴，行蕴，和识蕴，是五个业习气的积聚体。什么是业？古代身口意行为习惯的集聚统称作业。业就是三业：身业、口业、意业。身业是身体行为习惯的积聚，此身即是。口业是语言行为习气的积聚，此口所讲的就是。意业是思维习气的积聚，此心所想的就是。业对于生命之树来说，就好像是落叶乔木的树干（如插图11-1至22）。冬天时叶子落光了，树失去了生命的迹象。春天时，环境适合了，树干就发枝散叶，树又变得生机盎然。生命树的生长与繁荣表现在业习气的形成和枯萎。
Life Tree’s five nodes are color node, acceptance node, think node, migration node, and sense node, the five accumulations of karmic habits. What is karma? In ancient times the aggregation of body, mouth, and intent behavioral habits was collectively called karma. Karma is the three karmas: body karma, oral karma, and intent karma. Body karma is the accumulation of bodily behavioral habits, which this flesh body is. Oral karma is the accumulation of habits of oral behaviors, which is what the mouth speaks. Intentional karma is the accumulation of habits of thoughts, and what the heart (i.e., mind) thinks is what it is. Karma is to life tree like the trunk of a deciduous tree (see Figure 11-1 to 22). In winter, the leaves fall off and like the tree loses its life. In spring, when conditions are right, the trunk sprouts branches and leaves, and the deciduous tree becomes full of life again. The growth and prosperity of life tree is reflected in the formation and withering of karmic habits.

五蕴是五种业的积聚体，是从色受想行和识，这五个方面来讲解业的。此五蕴具有集性、取性、和有性，所以亦作五取蕴。五蕴能统摄五位百法中的前94位有为法，不摄无为法（参见11.6.4 离系果），因为无为法与 “集，有，和取” 的性质相违，与 “舍，等，和空” 的性质相应。
The five nodes are the accumulation of the five types of karma, which are explained in terms of the five aspects of karma, namely, color, acceptance, think, migration, and sense. The five nodes have the nature of aggregate, fetch, and have, so they are also known as Five Fetch Nodes. The five nodes can assimilate the first 94 of the “5 positions of 100 laws”, but not the none-as laws (see 11.6.4 Off-is Fruit), because none-as laws contradict the nature of “aggregate, have, and fetch”, and are corresponding to the nature of “renunciation, equality, and empty”.

11.4.1 色蕴 Color Node 
佛教是从眼根所对的色来定义物质的。色是变碍义。变即变化，是说肉体和外部世界都是心的变化、投射。碍即障碍，如手可以障碍手，路面可以障碍车轮陷入地下。佛教中的色字，相当于辩证唯物主义的物质。而且，觉悟后的金童和玉女（即亚当和夏娃）就住在四禅天（如图11-5）中的色究竟天，什么意思？是在告诉读者：色这个概念很重要。插图11中，画家墨西哥（又名特拉洛克，约活跃在公元1325年）用了两个色条（如图5，6）来强调色的概念很重要。
色蕴就是这11种色法的统称：眼根、耳根、鼻根、舌根、身根，色境、声境、香境、味境、触境，和法处所摄的法。法处亦作意，前意识。
Buddhism defines matter in terms of the color that the root of eye perceives. Color is the meaning of transformation and hindrance. Transformation is change, meaning that both the physical body and the external world are transformations and projections of the heart (i.e. mind). Hindrance means obstruction, as a hand can hinder another hand, and a road surface can obstruct a wheel from sinking into the ground. The word "color" in Buddhism is equivalent to "matter" in dialectical materialism. Moreover, the enlightened golden boy and jade girl (aka. Adam and Eve) live in the color finalization sky in the fourth meditation sky (as shown in Figures 11-5). What does that mean? It is telling readers that the concept of color is very important. In Illustration 11, the painter Mexico (also known as Tlaloc, active around 1325 CE) used two color strips (as shown in Figures 5 and 6) to emphasize the importance of the concept of color.
Color Node is the collective name of these 11 color laws: eye root, ear root, nose root, tongue root, body root, color environment, sound environment, scent environment, taste environment, touch environment, and the laws assimilated by juristic place. Juristic place is also known as INTENT, preconsciousness.

11.4.1-1 五根 Five Roots 
眼根、耳根、鼻根、舌根、身根，当此五根与相应的尘相接触时，可以产生相应的识，如眼根与色尘相接处眼识得生，所以此眼耳等五被命名为五根。此五根亦作本心，五色，五行。本心是说此五根是人心的根本；其它的识，如意识，前意识，和无意识都是从此本心的功能分化而设立的。五色是说此五根是五种色法。五行是说此五根总是在移动，变化却没有移动者或变化者。
Eye root, ear root, nose root, tongue root, and body root, when these five roots are in contact with its corresponding dust, the corresponding senses can be generated, such as the eye root touches the color dust where the eye senses can be born, so the eye, ear, etc. five are named as the five roots. These five roots are also called the original heart, five colors, and five migrations. The original heart means that these five roots are the root of human heart; other senses, such as intent sense (i.e. consciousness), juristic place (i.e. preconsciousness), and unconsciousness, are established based on the functions of this original heart. The five colors mean that these five roots are five kinds of color laws. The five migrations mean that these five roots are always moving and changing without a traveller or the changer.

11.4.1-2 色境 Color Environment 
色尘，是眼根所对，眼识所缘的境界；眼根遇色境则眼识得生。色有显色、形色、和表色三类。显色即青、黄、赤、白。
形色即显色混合搭配的分位差别，如长、短、方、圆、粗、细、高、下、正、不正、光、影、明、暗、云、烟、尘、雾、迥色、空。
表色即有情的动作，取、舍、屈、伸、行、住、坐、卧。
Color dust is the objective of eye-root, is being aggregated environment by eye-senses; eye-root meets color dust, eye-senses arouse. There are three types of colors: manifest colors, form colors, and indicative colors. Manifest colors are turquoise, yellow, red, and white.
Form colors are the differences in the sublocations of the mixing and matching of manifest colors, such as long, short, square, round, thick, thin, high, low, straight, non-straight, light, shadow, bright, dark, cloud, smoke, dust, fog, distinctive color, and empty.
Indicative colors are the behaviors of sentient beings, such as fetch, renunciation, bending, stretching, walking, standing, sitting, and lying.

11.4.1-3 声境 Sound Environment 
声尘，是耳根所对，耳识所缘的境界。耳根遇声境则耳识得生，如螺、鼓、舞、歌、乐、戏、女、男、风林等，明了、不明了、有义、无义、下中上、江河，斗争、喧杂、受持演说、论议决择，可意、不可意、俱相违等。
Sound dust is the objective of ear-root, is being aggregated target environment by ear-senses. When the ear-root encounters a sound, ear-senses arouse, such as conch, drum, dance, song, laugh, play, woman, man, windy woods, clear, unclear, meaningful, unmeaningful, the lower the middle and the upper, river, fighting, clamor, sermon, discussion & resolution, agreeable, unagreeable, and neither agreeable nor unagreeable, etc.

11.4.1-4 香境 Scent Environment 
香尘，是鼻根所对，鼻识所缘的境界。鼻根遇香味境界则鼻识得生，如好香、恶香、平等香、俱生香、和合香、变异香等。
Scent dust is the objective of nose-root, is being aggregated target environment by nose-senses. When nose-root encounters scent dust, nose-senses arouse, such as good scent, ferocious scent, equal scent (i.e., scent of neither good nor ferocious), distinctive Scent, combinable Scent, mutant scent, etc.

11.4.1-5 味境 Taste Environment 
味尘，是舌根所对，舌识所缘的境界。舌根遇味境则舌识得生，如苦、酸、甘、辛、咸、淡、可意、不可意、俱相违、俱生、和合、变异味等。
Taste dust is the objective of tongue-root, is being aggregated target environment by tongue-senses. When tongue-root meets taste environment, tongue-senses arouse, such as bitter, sour, sweet, pungent, salty, mild, agreeable, disagreeable, neither agreeable nor disagreeable, flavor, combinable taste, and mutable taste, etc.

11.4.1-6 触境 Touch Environment 
触尘，是触心所有法的第一分相分，身根所对，身识所缘的境界。身根遇触境则身识得生，如滑、涩、轻、重、软、暖、急、冷、饥、渴、饱、力、劣、闷、痒、黏、病、老、死、疲、怠、勇等。
Touch dust is the heartland law Touch’s first quadrant, Phenomenal Quadrant, is the objective of body-root, is being aggregated target environment by body-senses. When body-root meets touch environment, body-senses arouse, such as smoothness, astringency, lightness, heaviness, softness, warmth, urgency, coldness, hunger, thirst, satiety, strength, inferior, boredom, itchiness, stickiness, sickness, old age, death, fatigue, idleness, courage, and so on.

11.4.1-7 法处所摄的法 Laws Assimilated by Juristic Place 
法处即前意识，意根，夏娃识。法处所摄的法是意根的所缘。前意识是思想意识的工作平台，却没有属于自己的形象。它就像是事故现场，哪里有事，哪里就是现场，所以它被称作意处。佛教将意根和法尘统称为法处所摄的法，如极略色，极迥色，受所引色，遍计所起色，定所引色。
The juristic place is the preconscious, intent-root, Eve-sense; law dusts assimilated by juristic place are the objectives of the intent-root. Preconsciousness is the working platform of heart, but it does not have its own image. It is like an accident scene, wherever there is an accident, there is the accident scene, so preconsciousness is called juristic place. Buddhism collectively refers to the intent-root and laws assimilated by juristic place, such as 1. extremely abstract colors, 2. distinctive colors, 3. colors induced by acceptance, 4. colors from pervasively abstractions, 5. colors born from self-sufficiency.

11.4.1-7-1 极略色 Extremely Abstract Colors 
极略色义为极其简略抽象的色法。人脑思维在处理客观事物的过程中，总是自主地简化客观对象，抽取各类默认模特，如男人，女人，蝴蝶，树等。然后以此默认模特来认知其它同类个体。比如女人，我们看见个体女人会描述大眼睛，高鼻梁，高个子，有点儿瘦等。这些描述都是人脑通过把对方和自己思维机制里的默认女人模特进行比较而采集出的特征，以此来认知对向，乃至所有的女人。这些默认模特，男人，女人，蝴蝶，树等都是极略色，也就是男人女人蝴蝶树等的定义，也就是男神女神蝴蝶神树神等。
“Extremely abstract color” means the color law is highly simplified and abstracted. In the process of dealing with objectives, human brain always simplifies the objective objects autonomously, and extracts all kinds of default models, such as man, woman, butterfly, tree, and so on. Then we use these default models to recognize other individuals of the same type. For example, when we see a woman, we may describe her as having big eyes, a high nose bridge, tall stature, a little thin, etc. These descriptions are all features collected by the human brain by comparing the other party with the default woman model in its own thinking mechanism, and then recognize the objective individual woman, or even all women. These default models, men, women, butterfly, tree, etc. are all “extremely abstract colors”, which are the definitions of men, women, butterfly, tree, etc., those are, God, Goddess, butterfly god, tree god, etc.

这些默认模特，男人，女人，蝴蝶和树等也可以被看作是男人种，女人种，蝴蝶种，树种等，因为我们头脑中的男人，女人，蝴蝶等都是从它们派生出来的。也就是说，男神是男人的种子，可以生出很多男人；女神是女人的种子，可以生出许多女人；蝴蝶神是蝴蝶的种子，可以生出很多蝴蝶；以此类推。
These default models, man, woman, butterfly, and tree, etc., can also be seen as seeds of man, woman, butterfly, tree, etc., because the men, women, butterflies, etc. in our minds are derived from them. That is, the god is the seed of man, which can give birth to many men; the goddess is the seed of woman, which can give birth to many women; the butterfly god is the seed of butterfly, which can give birth to many butterflies, and so on.

古代人和现代哲学家都认为这些人脑思维默认的男人，女人，蝴蝶，和树等是极限概念，是空的，是不存在的。也就是都认为神话传说中的神，女神，蝴蝶神，树神等，都是极限概念，都是空的，都是不存在的。也就是我们口语中所说的男人，女人，蝴蝶，树等都是极限概念，都是空的，都是不存在的。但古代人和现代哲学家也都承认现实生活中就有人长得和神或女神类似，而且他们就有某些和神话传说中的神或女神类似的性质，他们就是真正的神或女神。
现代心理学描述 “真正的神和女神”的外貌为“可以藏在人群里的人”。例如，你和她不熟，她在前面跑，你在后边追她（如图11.4.1.7-1）；路边有几个人，她转身往那几个人中一站，你就找不着她了。
Ancient and modern philosophers believe that the men, women, butterfly, and tree that these human brains think by default are limit concepts, empty, and non-existent. That is, all believe that the god, goddess, butterfly god, tree god, etc. in myths and legends are all limit concepts, empty, and non-existent. That is, all believe that the men, women, butterfly, tree, etc. we talk about in spoken language are all limit concepts, empty, and non-existent. But ancient and modern philosophers also admit that there are people in real life who look like god or goddess, and they have some properties like the gods or goddesses in myths and legends, and they are the real gods or goddesses.
Modern psychology describes the appearance of "real gods and goddesses" as "people who can hide in the crowd." For example, you are not familiar with her, she is running in front, and you are chasing her from behind (as shown in Figure 11.4.1.7-1); there are several people on the roadside, she turns around and stands among them, then you can't find her.

11.4.1-7-2 极迥色 Extremely Distinctive Colors 
极迥色，就是显然不同的色法，如图11.4.1.7.2-4中的那个白色光圈。前文说心会自主地抽象简化事物，它会在勾画简略的环境时使用截然不同的颜色来渲染事物的边际，比如天边与地相交处的灰色，代表空，没有。事物间隙处的颜色很暗，代表事物的区分或边界。
Extremely Distinctive Color is apparently different color law, such as the white aperture in Figure 11.4.1.7.2-4. It was said earlier that the heart (i.e., mind) will autonomously abstract and simplify things, and it will use very different colors to render the edges of things in sketching out abbreviated environments, such as grey where the sky meets the earth, which represents emptiness, absence; and dark colors at the interstices of things, which represent distinctions or boundaries of things.

再例如雷音在设计上帝的三和合时（如图11.4.1.7.2-1，参见10.9节）就用红色来做背景来显示亚当识，睚眦，夏娃识，和磨牙的形象。红色是无意识（古作神识）的一种无意识的常（注，常是无名，无量，无数的），所以雷音用红来代表他自己。在禅定中，无意识会用青、黄、赤、白来渲染环境和间隙，勾画事物的边等不同的作用。那些都是极迥色。
For example, when Thor designed Godly Trinity (see Figure 11.4.1.7.2-1, see Section 10.9), he used red as the background and gap to show the images of Adam-sense, Tanngnjóstr, Eve-sense, and Tanngrisnir. Red is a kind of unconscious constant (note, constant is nameless, unqualify-able, countless) of the unconscious (anciently God-sense), so Thor used red to represent himself. In meditation, the unconscious uses turquoise, yellow, red, and white to render the environment and gap, outline the sides of things, and other different effects. Those all are Extremely Distinctive Colors.

11.4.1-7-3 受所引色 Colors Induced from Acceptances 
眼根耳根鼻根舌根身根和意根都有苦乐等受，由此苦乐等受所生的法被称为受所引色，如经验教训等。比如婚礼仪式会让新郎新娘感受颇多，终生记着；此见闻及感受会约束他们从那以后担当起作为丈夫或妻子的责任。
再如，插图11.4.1.7.3-1是公元七世纪古墨西哥帕卡尔国王（King Pacal）石棺的盖板，显示了“特拉洛克收到了神父过世的信息后，体内发生了爆炸，堕入了地狱（即患了精神病）”。图1整体像似个机械，表示特拉洛克意识到了 “五逆十恶是对心理机制的逆操作” （参见13.1.1节） ，从而悟出了 “人神契约” （即戒渡，参见16.2节）是人的行为规范，是一切法的基础。
Eye-senses, ear-senses, nose-senses, tongue-senses, body-senses, and intent-senses all have bitter acceptance and laugh acceptance etc., on what laws are born are called “colors induced from acceptances”, such as the experiences and lessons learned and so on. Another example, the wedding ceremony will give the bride and groom a lot of feelings that they will remember for the rest of their lives; these experiences and feelings will bind them to take up their responsibilities as husband or wife from then on.
As another example, Illustration 11.4.1.7.3-1 is the coffin lid of King Pacal of ancient Mexico in the seventh century CE. It shows that “after receiving the message that Godfather had passed away, Tlaloc exploded inside his body and fell into hell (i.e., became mentally ill).” The overall mechanical appearance of Fig. 1 indicates that Tlaloc realized that “Five Antis and Ten Ferocities” are counter-operations of the mind mechanism” (cf. 13.1.1), and thus came to understand that the “Contract between human and God” (i.e., Covenant Ark, cf. 16.2) is all rules of human behavior and the basis of all law.
 
图2显示他从地狱里飞出来了，在作为国王去接收上帝（即神父）赐予他的王国的路上。他胳膊上的挎包就代表戒渡。图3显示，他回国后，成为了雨神，正在行法雨；他所教授的就是戒渡。这是在说，特拉洛克是从地狱里的苦受悟出戒渡的，部分戒渡是 “受所引色”。
Figure 2 shows him flying out of hell, on his way as king to receive the kingdom God (i.e., Godfather) has given him. The bag on his arm represents Covenant Ark. Figure 3 shows that when he returned to his kingdom, he became the god of rain and was performing juristic rain; what he was teaching was the Covenant Ark. This is saying that Tlaloc was enlightened on Covenant Ark from his bitter acceptances in hell, and that part of Covenant Ark are “Colors Induced from Acceptances”.

11.4.1-7-4 遍计所起色 Colors Aroused from Pervasively Abstractions
遍计所起色是从普遍计度然后总结出来的理论，比如矛盾论，阶级斗争，自然科学和社会科学等的规律等。再例如约柜中的两条小戒，王族的人是从虱子的卵出生的，秽血；富有而吝啬的家庭成员是从湿气出生的，泥血。当然其中有是错误的，如由于众多议论而信以为真。
The color that arises from the universal reckoning is the “colors aroused from pervasively abstractions”, such as the theory of contradiction, class struggle, the laws of natural and social sciences, etc. Other two examples are two small precepts in the Covenant Ark, the royal families are born from lice eggs, are filthy blood; the rich and stingy families are born from moisture, mud blood. Of course, some of them are wrong, such as those that are believed to be true because of numerous discussions.
 
插图11.4.1.7.4-1中脚踩祥云的女神是真主安拉的女儿苦芭芭（夏娃）。她的左手握着面镜子，是在说，“以铜为镜可以正衣冠，以人为镜可以知对错，以史为镜可以知兴衰，以神为镜可以知前世今生”。她的右手拿这个罂粟葫芦，一方面表示她在传播诸法的种子，另一方面表示 “宗教有毒”。为什么苦芭芭说宗教有毒？就是因为有人（如图2所示）执着于邪执倒见而四处奔走相告。插图11-10画的就是一组颠倒的人，表示自化天及以下都是邪执倒见之人。
The goddess on the auspicious clouds in Illustration 11.4.1.7.4-1 is Kubaba (Eve), the daughter of Allah. She is holding a mirror in her left hand, which is saying, “by copper as a mirror one can straight clothes, by people as a mirror one can know right and wrong, by history as a mirror one can know the rise and fall of society, and by God as a mirror one can know the previous and this life”. She holds a poppy gourd in her right hand, which means that she is spreading the Juristic seeds, and that "religions are poisonous". Why did Kubaba say that religion is poisonous? It is because some heretical people (as shown in Figure 2) are obsessed with upside-down views and spread those words fervently.  Illustration 11-10 shows a group of upside-down people, indicating that Self-conversion sky and below are all people with heretical obsessions and upside-down views.

11.4.1-7-5 自在所生色 Colors Born from Self-sufficiency
自在是个哲学术语，自给自足义，佛教中称此状态为定，所以自在所生色也被称作定果色。佛教中所说的定，狭义上是贤守定，集福王定，健行定，大乘光明定，这四种定（参见16.3节）。由于得此胜定，日常生活的幸福指数不断升高，世界日日新；“自在所生色”由此得说。
Self-sufficiency is a philosophical term, in Buddhism sufficient state is referred to as Stillness, so the “colors born of self-sufficiency” are also called “still-fruit colors”. In the narrow sense, total four states of Stillness (see Section 16.3) that are referred to in Buddhism are, Stillness of Sagely Hold, Stillness of Aggregating Fortune, Stillness of Bravely Practice, Stillness of Mahayana Light. As a result of these victorious stillness, the happiness of daily life increases, and the world becomes new day by day; this is how “colors born of self-sufficiency” is said to be achieved.

 
插图11.4.1.7-5是埃及夏娃在示范如何修习那四种胜定，在示范洗礼的整个过程（参见16.3节）。另外，第12章中的四禅八定也是定，那里面说的也都是 “自在所生色” 。但读者当知那些状态都是幻觉，也就是 “集起”（参见14.1节） 中缺少某些因素。
Illustration 11.4.1.7-5 shows Eve of Egypt demonstrating how to practice the Four Stillness and the entire process of baptism (see section 16.3). In addition, the four meditations and eight stillness in Chapter 12 are also Stillness, and what is mentioned there are also "Colors Born from Self-sufficiency". But readers should know that those states are hallucinations (trances), which means that certain factors of “Aggregate Arousal” (cf. Section 14.1) are missing.

11.4.2 受蕴 Acceptance Node 

受是一位心所有法，是五位遍行心地法之一，是领纳的感受，接收义。能接收的是人，而所接收到的是受。受蕴是有情眼耳鼻舌身意六识对苦乐等受习气的积聚体总和。受能生起欣求的爱欲，可以分成五类：苦受，乐受，忧受，喜受，和舍受。
（一）苦受，领受违逆境相时，身心受到逼迫，以身识作为心来说，这逼迫名苦受。
（二）乐受，领受适顺境相时，身心适悦，以身识作为心来说，这适悦名乐受。
（三）忧受，领受违逆境相时，身心受到逼迫，以意（即前意识，末那识，夏娃识）作为心来说，这逼迫名忧受。
Acceptance is one of Heart Subordinate Laws, is one of five omnipresent heartland laws, means receiving. What can accept is human, what is received is acceptance. Acceptance Node is the sum of the accumulated bodies of the sentient being's eye-senses’, ear-senses’, nose-senses’, tongue-senses’, body-senses’, and intent-senses’ bitter laugh etc. accepting habits. Acceptance can generate desire for love, can be sorted into five categories:  bitter acceptance, laugh acceptance, renunciative acceptance, gloomy acceptance, delightful acceptance. 
(1) Bitter acceptance, when receiving adverse environment, body and heart feel being forced; with body-sense as heart, the “feeling of being forced” is bitter acceptance.
(2) Laugh acceptance, when receiving suitable or beneficial environment, body and heart are pleased, delightful; with body-sense as heart, the happiness is named as laugh acceptance.
(3) Gloomy acceptance, when receiving adverse environment, body and heart feel being forced; with Intent (i.e., preconsciousness, Mana-sense, Eve-sense) as heart, the “being forced” is named as gloomy acceptance.

（四）喜受，领受适顺境相时，身心适悦，以意作为心来说，这适悦名喜受。
（五）舍受，领受中庸境相时，于身心非适悦非逼迫，名不苦不乐受，即是舍受。因为人遇到不苦不乐受的中庸感受时，总是选择放弃，离开，所以此种受被命名为舍受。
眼耳鼻舌身，这前五识与乐受，舍受，和苦受相应。第六识（意识）与这五种受都相应。第七识（即前意识，亦作意，末娜识，夏娃识）与忧受、舍受、和喜受相应。无意识（古作神识）只与舍受相应，不与其它四受相应。
(4) Delightful acceptance, when receiving adoptable or beneficial environment, body and heart are pleased, delightful; with Intent as heart, the “enjoyable delight” is named as delightful acceptance.
(5) Renunciative acceptance, when receiving neutral, neither adoptable nor adverse environment, body and heart are neither enjoyable delightful nor being forced, that is named as “neither bitter nor laugh acceptance”, what renunciative acceptance is. Because when people meet “neither laugh nor bitter acceptance”, the neutral feeling, people intent to abandon, give up, leave, therefore, the kind of acceptance is named renunciative acceptance.
Eye-sense, ear-sense, nose-sense, tongue-sense, and body-sense, the first five senses correspond to laugh acceptance, bitter acceptance, and renunciative acceptance. The sixth sense (i.e., intent-sense, consciousness) corresponds to all the five types of acceptances. The seventh sense (i.e., preconscious-ness, aka. Intent, Mana-sense, Eve-sense) corresponds to gloomy acceptance, renunciative acceptance, and delightful acceptance. Unconsciousness (anciently God-sense) corresponds only to renunciative acceptance, does not correspond to any other acceptances.

11.4.3 想蕴 Think Node 
想是一位心所有法，是五位遍行心地法之一，以取像为性，能生成心的环境，对种种言说的生起有促进作用。想蕴是眼耳鼻舌身意，这六种识的想习气积聚体的总和。总体来说，想有二种：有相想和无相想。
有相想是能够取境界相状，随起种种言说的一切想，具有明了和分别两种意义。从所依根来说，有相想可以分为眼根所生想，耳根所生想，乃至意根所生想，六种。从境界来说，有相想可以分为欲界（参见插图11-23）想、色界想、空无边处想等。
Think is one of Heart Subordinate Laws, is one of five omnipresent heartland laws, is by fetch image as nature. It generates the inner environment of the mind and facilitates the birth of all kinds of speech. Think Node is the total of the accumulation of thinking habits of eyes, ears, nose, tongue, body, and intent, the six senses. Overall, there are two kinds of thinks: image think and non-image think.
Image Think is all states that heart (i.e. mind) is capable of fetching phenomena, then generating kinds of lingual speeches. The states have two significances, clarity and discrimination. In terms of the dependent roots, there are six kinds of image thinks that can be divided into thinks arising from the eye root, thinks arising from the ear root, up to thinks arising from the intent root. In terms of environmental boundaries, image thinks can be divided into thinks of the desire boundary (see Illustration 11-23), thinks of color boundary, and thinks of edgeless empty place, etc.

无相想，是能缘心上或所缘境上，缺明了或缺分别，或二种俱缺。无相想可分为如下三种：
（一）不善言说想，如欲界的婴儿等，因未学语言，在缘色等境界的时候，虽然境界有相，但不能分别了解它为色等。
（二）无相界定想，即远离色、声、香、味、触、男、女、生、异、灭十相的无相涅盘想。涅盘无相，缘涅盘的想，名无相想。想以取相为性，若无相，怎么还说那是一种想？涅槃是或青或黄或赤或白遍处，那青黄赤白是生命方程式的常，无名，无数，无量，不是色，不是相。
Non-image Think is absence of clarity or discrimination, or absence of both, in either the aggregative heart or the being aggregated environment. Non-image Thinks can be categorized into the following three types:
(1) Think of not good at talking, such as babies in desire boundary, etc., because they have not learned language, when they encounter environmental boundaries, although there are images, they can not discriminate and completely understand those colors.
(2) Think of Colorless Still, i.e., nirvana think, which is afar the ten phenomena: color, sound, scent, taste, touch, man, woman, birth, mutation, and extinction. Nirvana has no phenomena; think in nirvana is named as Non-image Think. Think is by fetching image as nature, if there are not phenomena, why would we call it a type of think? There is pervasively non-changing constant, such as or turquoise, or yellow, or red, or white. The constants are nameless numberless quantity-less, are not colors, not phenomena.

（三）有顶想，即是 “非想非非想处”想（如图1）。有义为三有，即欲界（如图11-23）、色界（图11-5至8）、无色界（图11-1至4）。这三种有，人人都有，故名三有。有顶的意思是三有之顶，三界之顶，即非想非非想天。在非想非非想处，虽有分别，想不明利，有情不能于境勾画种种相状，故名无相想。
受是所取，想是能取。此二取习气驱赶众生日夜操劳，积累了两座山的业习气，被称做受蕴和想蕴，亦作天门山（如图11-16所示）。
(3) Have Summit Think is “neither think nor non-think place” (see fig. 11-1) think.  Have means “three haves”, refers to the desire boundary (fig. 11-23), color boundary (fig. 5 to 8), and non-color boundary (figs. 11-1 to 4). “Have Summit” means it is top of the Three Boundaries, which is “neither think nor non-think sky”. In the sky, there is discrimination, but absent clarity, sentient being there can not outline kinds of phenomena, therefore think in the sky is named as Non-image Think.
Acceptance is the being fetched; Think is the capable to fetch. The two fetch hobbies drive all sentients busy day and night, months and years, therefore the two mountain like habits are accumulated, called acceptance node and think node, also known as “sky door mountain” (as shown in fig. 11-16).

11.4.4 行蕴 Migration Node 

行蕴谈心的行为，是由五位百法中的51位心所有法和24位不相应行法构成的。
Migration Node talks about behaviors of the heart (i.e., mind), is composed of 51 “heart subordinate laws” and 24 “non-corresponding migration laws” among the “5 Positions of 100 laws”.

行蕴的目录 Content of Migration Node：11.4.4.1 心所有法 Heart Subordinate Laws；11.4.4.1.1 遍行法 Omnipresent Laws；11.4.4.1.2 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 Following Annoyances；11.4.4.1.6 不定法 Uncertain Laws；11.4.4.2 不相应行法 Non-Corresponding Migration Laws.

11.4.4.1 心所有法 Heart Subordinate Laws
心所有法，义为此51位法从属于心，为心所有；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）、和无意识（亦作神识）。心所有法被分成了6类：遍行法，别境法，善法，根本烦恼，随烦恼，和不定法。
Heart Subordinate Laws mean that these 51 laws are heart-kings’ servants, followers, also known as heartland laws. Heartland laws mean that the 51 laws are heart-kings’ tour places. Heart-kings refer to the eight senses: eye sense, ear sense, nose sense, tongue sense, body sense, intent-sense (i.e. consciousness), intent (i.e. preconsciousness, aka. Eve-sense), and unconsciousness (aka. God-sense). All heart subordinate laws are divided into six categories: Omnipresent Laws, Circumstantial Laws, Benevolent Laws, Fundamental Annoyances, Following Annoyances, and Uncertain Laws.

11.4.4.1.1 遍行法 Omnipresent Laws 
遍行是说此作意、触、受、想、思，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、无意识，和善心、恶心、无记心。对于道德中性的法，人少有记忆，故名无记心。一切地就是九地，参见插图11-23 至31。一切时就是过去时，现在时，和未来时。
（一）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。
Omnipresence means that attention, touch, acceptance, think, and mean, the 5 laws are universally pervasive in all hearts, in all lands, and in all times. All hearts are eye-sense, ear-sense, nose-sense, tongue-sense, body-sense, intent-sense, pre-consciousness, unconsciousness, and the benevolent heart, ferocious heart, memoryless heart. For morally neutral laws, people have little memory, so it is called memoryless heart. All lands are the nine heartlands from figs. 11-23 to 31. All times are the past, present, and future. 
(1) Attention means making intent, its nature is to alert heart, its karma is to lead heart to the being aggregated environment. Attention can drive intent, so it means "making intent". It can alert and instigate hearts and heartland laws that should arise in response to objective environment, and leads them to interest their own objective environment, which is Attention’s karmic usages.

（二）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。业是身口意习气的体用和功能。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。
（三）受，领纳顺境、逆境、非顺非逆境为性，起苦、忧、舍、喜、乐为业。
（四）想，取像成境为性，施设种种名言为业。
（五）思，令心造作为性，于善境、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。
(2) Touch is the threesome of root, sense, and environment. Discriminating mutations and letting heart and heartland laws to touch the environment is touch’s nature. Being depended by acceptance, think, and mean, etc. heartland laws is touch’s karma. Karma is bodily usages and functions of “bodily orally and intentionally habits”. At the beginning, environmental mutation happens at root place. Depending on the prior karma, currently touch is leading as function of heart (i.e., mind), which function is like a heart, to let heart and heartland laws to contact that mutant objective environment. The threesome can induce birth of acceptance that can receive the objective environmental mutation. The threesome also can induce the birth of think that can pick up the objective mutation phenomena, the same to mean, etc. heartland laws, and touch provides them power. This is saying that Touch’s karma is the being depended for Acceptance, Think, and Mean, etc. heartland laws.
(3) Acceptance, which nature is to receive favorable, neutral, and adverse environments, which karma is to arouse bitter, gloom, renunciation, delight, and laugh.
(4) Think, its nature is to fetch images to form environment; its karma is to construct and establish kinds of names and speeches.
(5) Mean, its nature is to cause heart to create, its karma is to labour heart in benevolent, neutral, and ferocious environment. Mean can distinguish good, evil, beauty, and ugliness, etc., which causes heart arousing good, evil, etc. bodily, orally, and intentionally karma.

11.4.4.1.2 别境法 Circumstantial Laws 

别境义为此法于个别的心境出现，有五位：欲、胜解、念、定、慧。
（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，由是精进助成善事。
（二）胜解，即决议，于决定境，印持为性，不可引转为业。佛教中最典型的四胜解，亦作四无碍解（参见16.9节《善慧地》）。
Circumstantial Laws mean that the laws are circumstantial, appear in some environments, and there are five of them: desire, victorious interpretation, spell, stillness, and gnosis.
(1) Desire, its nature is to arouse hope in enjoyable environment, its karma is the being depended for Diligence. Desire is compatible with benevolent, neutral, and ferocious moralities; if arousing desire on benevolent laws, desire can arousal correct diligence, thus diligently advance, good deeds are achieved.
(2) Victorious Interpretation, on decided environment, its nature is to resiliently hold; its karma is that cannot be led to alter. The most typical Victorious Interpretations in Buddhism are also called the “Four Non-Hindrance Interpretations” (cf. section 16.9 "Benevolent Gnosis Heartland”).

（三）念，即读、咒，于曾习境，令心明记不忘为性，定依为业。
（四）定，于所观境，令心专注不散为性，智依为业。定是身心稳定，主客观相应而动的状态，亦作一心。
（五）慧，于所观境简择为性，断疑为业。慧是解知之心，是一种智；但在某些方面，两者相反，成事之智是智，了事之智是慧。佛教中常用金刚来比喻慧；在英语中，金刚义为哲学家之石。
(3) Spell, that is, read, curse, on the once-acquired environment, its nature is to make the mind clearly remember and not forget, its karma is the being depended for Stillness.
(4) Stillness, on being observed environment, its nature is to let heart focus, not be dispersed; its karma is the being depended for Intelligence. Stillness is bodily and mentally stable state, in which subjective and objective change correspondingly; also known as One Heart.
(5) Gnosis, on being observed environment, its nature is selection, its karma is severing suspicion. Gnosis is the heart of interpreting know, is a kind of intelligence; but in some ways, the two are opposites, the intelligence of establishing affair is intelligence, the intelligence of terminating affair is gnosis. In Buddhism, Vajra is often used as a metaphor for gnosis; in English, Vajra means philosopher's stone.

11.4.4.1.3 善法 Benevolent Laws 
善法有11位：信、惭、愧、无贪、无嗔、无痴、精进、轻安、不放逸、行舍、不害。
（一）信，于实德能，深忍乐欲，心净为性；乐善为业。胜解即是忍，是信的因；乐欲是信的果。信略有三种。（A）信实有，即于一切实事和道理，深信忍耐可为有。（B）信有德，即信四胜谛（参见第13至16章）为实，信可为有，信即是有。（C）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。
（二）惭，依自法力，崇重贤善为性，止息恶行为业。
There are 11 benevolent laws: belief, shame, sin, greedless-ness, non-irritability, non-ignorance, diligently advance, light ease, non-indulgence, acting renunciation, harmlessness.
(1) Belief, it is ardently tolerant with and desire to factual fortunes and virtues, its nature is heart’s immaculateness, its karma is laughingly to do goods. Victorious Interpretation is tolerance, is reason for belief; laughingly desire is belief’s fruit. There are three kinds of belief. (A) Belief to factually haves, that is to deeply believe all actualities and principles, and to deeply believe in that tolerances can be haves. (B) Belief to Virtues, that is to believe in that Four Victorious Cruxes (cf. chapter 13 to 16) are factuality; beliefs can be haves, belief is have. (C) Faith to able, that is to all mundane and transcending mundane benevolent laws, deeply believe in that oneself and other, if willing to study, all can gain those achievements.
(2) Shame, by depending on one’s own juristic power, its nature is respecting sages and valuing benevolences, its karma is to stop and terminate ferocious behaviors. 

 
三）愧，依世间力，轻拒暴恶为性，止息恶行为业。
四）无贪，于有、乐等境，无着为性；作善为业。
五）无嗔，于苦、逆等境，无恚恨为性，作善为业。另外，无贪、无瞋、正念和正定在佛教中被称为四法迹，义为此四是古代圣人留下的足迹（如图11.4.4-2）。
(3) Sin, by depending on mundane power, its nature is to easily refuse ferocious behaviors, its karma is to stop and terminate ferocious behaviors.
(4) Greedless-ness, in have, and laugh etc. environments, its nature is non-obsession, its karma is to do goods.
(5) Non-irritability, in bitter and adverse etc. environments, its nature is absence of no vexation and hate, its karma is to do good. In addition, non-greed, non-irritability, correct spell and correct stillness are called the Four Juristic Traces in Buddhism, meaning that these four are the footprints (see fig. 11.4.4-2) left by ancient sages.

（六）无痴，于诸理事或于四谛理，明解为性，作善为业。无痴是三无漏根之一。什么是三无漏根？如说一个尘世之人衷心向佛，愿意学习和修习佛法，他或她就有了第一个无漏根，未知当知根。当他懂得了四胜谛（参见第13至16章），就获得了第二个无漏根，已知根，即无痴。当她修成了无上正等正觉，就证得了第三个无漏根，具知根。
（七）精进或勤，于善恶的修断事中，勇悍为性；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。
(6) Non-ignorance, its nature is interpretations clearly of life theories, or interpretations clearly of Four Cruxes theories, its karma is doing goods. Non-ignorance is one of the three non-defilement roots. What are the three non-defilement roots? Such as, a mundane fool sincerely believes in Buddha and is willing to learn and practice Buddhism, he or she has the first non-defilement root, root of unknowing what should be known. By the time he understands Four Victorious Cruxes (cf. chapter 13 to 16), he has the second non--defilement root, root of having known, which is non-ignorance. Upon proving Anuttara Samyak Sambodhi, which is Sanskrit, English is Upmost Correct-Equality Correct-Perception, she is connect to the third non-defilement root, root of all knowing all seeing.
(7) Diligently Advance on affairs of cultivating benevolent laws and severing ferocious laws, its nature is valiant effort, its karma is to fulfill benevolence.  There are five kinds of diligently advances: 1) armored diligently advance, i.e., having potency; 2) extra effort advance, i.e., having diligence; 3) non-inferior advance, i.e., having bravery; 4) no-retreating advance, i.e., valiant; and 5) unsatiable advance, i.e., not giving up on benevolent juristic traces.

（八）轻安，远离粗重不舒适的感觉，调畅身心；堪任为性，转依为业。契经说此法是由定所滋养，故远离粗重，身心调畅。当禅定修习者获得轻安，他们喜欢轻安，愿意继续修习，保持轻安，不愿意说粗话、做坏事，破坏轻安的状态，所以说轻安的业是转依。
(8) Light Ease is afar from heavy and rough uncomfortable feelings, body and heart are easily pleasant; its nature is trustworthy to carry duty, its karma is conversion. The Harmonious Contract Sutra says that this law is nourished by stillness, so it is afar from bodily heavy and rough. When meditation lovers gain Light Ease, they love it, are willing to study and practice more, not willing to speak dirty or behave badly to ruin Light Ease, hence Light Ease’s karma is conversion.

（九）不放逸，以无贪、无嗔、无痴、精进四法为体；于修养善法断除恶法的事务中，防修为性，成满一切世间及出世间善事为业。
（十）行舍，行舍时的心即是平等正直之心；无功用住为性；静住为业。无功用住，又名无功用行，又名不用处定，又名止观，是修习者达到了“内无能取，外无所取”的修行阶段，安住于无所得的状态，进行 “出尘”来清理身心。
（十一）不害，于诸有情，不为损恼，无嗔为性，悲愍众生为业。
(9) Non-Indulgence is with the four laws of greedless-ness, non-irritability, non-ignorance, and diligently advance as its body. On affairs of nurturing benevolent laws and severing ferocious laws, non-indulgence’s nature is defending cultivation; and its karma is to fulfill all mundane and transcending mundane benevolent affairs.
(10) Acting Renunciation, while one is acting renunciation, its heart is even equality, straight forward; its nature is useless dwell; its karma is quietly dwell. Non-Usage Dwell, aka Functionless Migration, aka Not to Use Place Stillness, aka Samatha-vipassana, is practitioner who has achieved “inner has not human who is capable to fetch, outside there is nothing to be fetch”, is practicing “ousting dusts” to cleaning up the flesh body and mind. 
(11) Harmlessness, not annoyed with sentient beings, its nature is non-irritability, its karma is sorrowfully sympathizing with sentient beings. 

11.4.4.1.4 根本烦恼 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（参见11.1节），故名根本烦恼。
（一）贪，对于顺境，所感乐受，留恋忘返，或起贪欲之想，就是贪。于有、乐境，染着为性；能障无贪；生苦为业。
（二）嗔，对于违境，所感苦受，而起嗔恚之想，就是嗔。于苦、逆境，憎恚为性；恶行所依为业。
（三）痴，亦作无明，对于违顺诸境，苦乐诸受而起与道理相违愚痴之想，就是痴，即无明。于诸事理，迷暗为性；一切杂染所依为业。
Greed, irritability, ignorance, arrogance, suspicion, and ferocious view, the six laws are the basis of all annoyances, are all annoyances’ first juristic quadrant (cf. section 11.1), therefore they are called fundamental annoyances.
(1) Greed is the desire to stay in a favorable environment, to feel pleasure, or to think craving thoughts. In have environments or laughable environments, its nature is dyeing obsessions; its karma is producing bitter.
(2) Irritability is the thinks of anger and rage in response to adverse environments. In bitter or hostile environments, its nature is vexation and hate; its karma is the being depended for ferocious behaviors.
(3) Ignorance, is also known as non-light, is the foolish thoughts in response to adverse and adoptable etc. environments, is unreasonable thoughts in response to the bitter and laugh etc. acceptances. On affairs and theories, its nature is muddles and gloomy; its karma is the being depended for miscellaneously dyed laws.

（四）慢，恃己于它，高举为性；生苦为业。慢略有七种：（1）慢，于劣计己胜，于等计己等，心高举为性。（2）过慢，于等计己胜，于胜计己等，心高举为性。（3）慢过慢，于胜计己胜，心高举为性。（4）我慢，于五蕴随计为我、我所，心高举为性。（5）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。（6）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。（7）邪慢，自己实在没有功德，妄计自己有功德，如是心高举为性。
（五）疑，于诸谛理，犹豫为性；障善品为业。
（六）恶见，于诸谛理，颠倒推度；染慧为性；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。
(4) Arrogance, depending oneself more than others, its nature is lifting high, its karma is to produce bitter. There are seven types of arrogances: (A) Arrogance, holding inferiority as one’s own victory, holding equality as one’s own equality to lift heart high as nature. (B) Excessive Arrogance, counting equality as one’s own victory, holding victory as one’s own equality to lift heart high as nature. (C) Arrogance Transcending Arrogance, holding victory as one’s own victory to lift heart high as nature. (D) I Arrogance, randomly holding something in five nodes as I and mine to lift heart high as nature. (E) Escalatory Arrogance, in the case of proving laws which is due to special victorious “escalatory factor (cf. section 14.1)”, including having proved minor laws indeed, saying those unattained laws as “I have proved” to lift heart high as nature. (F) Self-Contempt Arrogance, to other’s extraordinary fortunes and virtues counting as oneself is little inferior or little lessor, in this way he or she lifts heart high as nature. (G) Heretical Arrogance, to factually oneself not having those fortunes and virtues, illusively counting as oneself having those fortunes and virtues to lift heart high as nature.
(5) Suspicion, on theories in Four Victorious Cruxes, its nature is hesitation; its karma is hindering those benevolences.
(6) Ferocious Views are upside-down inferencing theories of Four Victorious Cruxes, its nature is to contaminate gnosis, its karma is to produce bitter. There are five types of ferocious views: Translocation Body View, Edge View, Heresy, View Fetch View, Precept Fetch View.

11.4.4.1.4.6-1 转移身见 Translocation Body View
转移身见即我见，即口语的我，即插图11-14帝释天，于五蕴执我及我所为性；一切见趣所依为业。
转移身见可以从大小分成两个，一个是日常口语中的我，另一个思想机制内部的随念自我。这两自我在佛教中称大的自我为萨迦耶，小的为摩那婆（义为孺童，人），基督教伊斯兰教和埃及文化中称大的为塞斯，小的为亚伯，德国文化中称为爱色和马格尼，中华文化中为称蚩尤和福，墨西哥文化中称为提拉考安和灵龙。提拉考安义为“我们都是它的奴隶”。灵龙义为“一天的自我”。
Translocation Body View is the view of the self, which is the verbal self I, that is Seth Sky in Figure 11-14, whose nature is to hold the self and dependent objectives in the five nodes. Being depended by all view interests is its karma.
Translocation Body View can be divided into two, one is the "I" in daily speech, and the other is the “along thoughts ego” inside the mind mechanism. These two selves are called “Sakkaya” and “Manava” in Buddhism. In Christianity, Islam and Egyptian culture, the big self is called "Seth”, and the “along thoughts ego” is called "Abel". In German culture, they are called "I-sir” (Æsir) and "Magni". In Chinese culture, they are called "Chiyou" and "Fortune". In Mexican culture, they are called "Titlacauan" and "Quetzalcoatl". Titlacauan means "we are all its slaves". Quetzalcoatl means "ego in one day".

转移身见还可以从见惑和思惑两方面劈裂，两者均名我。我是主宰义。见惑是见解观点，思惑是有情对事物的感觉，所以见惑我由思惑我而有感，思惑我从见惑我而有义。
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。
Translocation Body View can also be split from the view muddle and mean muddle, both of which are called "I". "I" means lord, executive. The view muddle is the view or opinion, and the mean muddle is the feeling of sentient beings towards things and affairs. Therefore, the “view muddle I" has feelings due to the “mean muddle I", and the “mean muddle I" has significances due to the view muddle "I".
There are two common ways to unfold the translocation body view matrix, one with twenty sentences and another with sixty-five sentences.

由五蕴展开的20句我见：
1）计色蕴是我，我有色，色属我，我在色中。
2）计受蕴是我，我有受，受属我，我在受中。
3）计想蕴是我，我有想，想属我，我在想中。
4）计行蕴是我，我有行，行属我，我在行中。
5）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，故二十句中五句是我见，十五句是我所见。
20 sentences of unfolding by five nodes:
1) Counting color node as I, I have colors, colors belong to me, I am inside colors.
2) Counting acceptance node as I, I have acceptances; acceptances belong to me; I am inside acceptances.
3) Counting think node as I, I have thinks, thinks belong to me, I am inside thinks.
4) Counting migration node as I, I have migrations, migrations belong to me, I am inside migrations.
5) Counting sense node as I, I have senses, senses belong to me, I am inside senses.
Of these five groups, the first is counted as subjective I, the remaining three are corresponding to the I, therefore, five of the twenty sentences are egos and fifteen are my objective views.

由五蕴展开的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。
65 sentences of unfolding by five nodes:
(1) Using color node as I, by other four nodes as assistants:  I am colors, I have acceptances, acceptances belong to me, I am inside acceptances; I have thinks, thinks belongs to me, I am inside thinks; I have migrations, migrations belong to me, I am inside migrations; I have senses, senses belong to me, I am inside senses.   
(2) Using acceptance node as I, by other four nodes as assistants:  I am acceptances, I have colors, colors belong to me, I am inside colors; I have thinks, thinks belong to me, I am inside thinks; I have migrations, migrations belong to me, I am inside migrations; I have senses, senses belong to me; I am inside senses.
(3) Using think node as I, by other four nodes as assistants:  I am thinks; I have colors, colors belong to me, I am inside colors; I have acceptances, acceptances belong to me; I am inside acceptances; I have migrations, migration belongs to me, I am inside migrations; I have senses, senses belong to me, I am inside senses.   

4）以行蕴为我，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。
5）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。
在这五组十三句当中，每组中的第一句是我见，被四组我所跟随。每组我所中的三个我所见各有名字：我的缨珞，我的僮仆，我的器具。
4) Using migration node as I, by other four nodes as assistants: I am migration; I have colors, colors belong to me, I am inside colors; I have acceptances, acceptances belong to me, I am inside acceptances; I have thinks, thinks belong to me, I am inside thinks; I have senses, senses belong to me, I am inside senses.
5) Using sense node as I, by other four nodes as assistants: I am senses; I have colors, colors belong to me, I am inside colors; I have acceptances, acceptances belong to me, I am inside acceptances; I have thinks, thinks belong to me, I am inside thinks; I have migrations, migrations belong to me, I am inside migrations.
In each of these five groups of thirteen sentences, the first sentence in each group is ego, followed by four groups of my objective views. The three my objective opinions in each group of my objective views are each named: my tassel, my servant, and my vessel.

11.4.4.1.4.6-2 边执见 Edge Views (47 Heads) 
边执见或边见，即于彼随执断常有无等；障碍六处、四胜谛、和出尘为业。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。有见是偏于有之边见。无见是偏于无之边见。
Edge Obsession Views are also known as Edge Views, i.e., in which one goes along random obsessions of Severance, Permanence, Have, Nil, etc.; its karma is to hinder twelve growth places, four victorious cruxes, and ousting mundaneness. Severance view is obsessive view of severance and extinction, belong to nihilism. The Permanence view is obsessive view that the body and mind are permanent, and it belongs to the edge-view of have. The Nil views are Edge Views leaning to none.

（一）常论（4头）
（1）某异生入禅定（如图11-1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。
（2）某异生忆识过去四十劫以来之事，计之为常住也。
（3）某异生忆识过去八十劫以来之事，计之为常也。
（4）某异生以捷疾智或天眼（天眼，即插图11-1至8的亲身禅定经历），计现在之众生及世间为常住也。
(1) Permanence Theses (4 Heads)
(A) A mutant (i.e., mundane people) enters meditation stillness (see Illustrations 11-1 to 8), gets to recall what has happened during the past 20 catastrophes, and counts those sentient beings as everlasting and indestructible.
(B) A mutant recall what has happened since the past 40 catastrophes and counts those as permanent.
(C) A mutant recall what has happened since the past 80 catastrophes and counts those as permanent.
(D) A mutant with its swift intelligence or celestial eye (Celestial Eye, is bodily experiences to illustration 11-1 to 8), counts that present all sentient beings and mundane society are permanent.

（二）亦常亦无常（4头）
（1）有情自大神天（如图11-8）殁而来生于人间，得宿命智（参见10.7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。
（2）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。
（3）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。
（4）某人以捷疾智，分别思量，计我及世间为常无常也（即神去而身不去）。
(2) Both permanence and impermanence (4 Heads) 
(A) A sentient being died in Big God Sky (Fig. 11.4.4-8), came and reborn in this world, gained Fate Intelligence (Cf. Section 10.7, Fate Intelligence), and, viewing the former places he or she came from, says that they, the Great God Skies naturally have, and have always been permanent, but we are converted by them, therefore are impermanent.
(B) Those skies, who had lost their stillness, died, and fell into this land for the sake of indulgence in games and laughs, then attained fate intelligence and knew where they had come from before, calculatingly said that the other beings, who did not laugh and indulge, are permanent there, that we, who play games and laughs, hence here the impermanent.
(C) Those sky crowd, who are born with heart with dyeing desires, for which they have lost their stillness and disappeared in non-intermittent karma, later gained fate intelligence, calculatingly said, "Those skies who are without phenomena and dyeing, are permanently dwell, my kinds, born dyeing desirous hearts, are the cause of the impermanent birth and death.
(D) A person with quick-wittedness, after discriminately meaning and calculation, counted that I and the mundane world as permanent and impermanent (i.e., God or soul is permanent, but the flesh body is not permanent).

（三）有想论（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 Theses (16 Heads)
(A) I have a color body after this and have thinks. (B) no color body but having thinks. (C) either having color or having thinks.  (D) neither “having color and having thinks” nor “not having color and having thinks”. These are the four sentences of Think Node to Color Node.
(E) Counting that I die here, and then there is an edge border, and there are thinks. (F) counting that there is not edge border, and there are thinks. (G) counting that either “having edge and having thinks” or “not having edge and having thinks”. (H) Counting that “neither having edge and having thinks” nor “not having edge and having thinks”. These are the four sentences of Think Node to “Edge and Edgeless”.
(I) Counting that I end here, and then there are bitter and thinks. (J) Counting having laugh and having thinks.
(K) Counting that either “having bitter and having thinks” or “having laugh and having thinks”. (L) counting that neither having bitter and having thinks” nor “having laugh and having thinks”. These are the four sentences of Think Node vs. Bitter and Laugh.
(M) Count on my dying here, and then have one think. (N) Counting that there are several thinks. (O) Counting that there is a small think. (P) Counting that there is an infinite number of thinks. These are the four sentences of Think Node vs. Amount.

（四）无想论（8头）
无想对于色身四句：（1）我终于此后，有色而无想。（2）亦无色亦无想。（3）亦有色无想，亦无色无想。（4）非有色无想，非无色无想。
无想对于边无边四句：（5）我终于此后，有边际而无想。（6）无边无想。（7）亦有边无想，亦无边无想。（8）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，此八种皆为有想上之见解故也。
(4) Thoughtless Theses (8 Heads)
Thoughtlessness to Color Body: (A) after I die here, I will have color and no think; (B) either non-color or non-think; (C) either “having color and no think” or “no color and no think”; (D) neither “not having color and no think” nor “non-color and non-think”.
Thoughtlessness to Edge and Edgeless: (E) I end hereafter, edgeless borderless and no think. (F) edgeless and non-think. G) Either “having edge and non-think” or “edgeless and non-think”.  (H) Neither “having edge and non-think” nor “edgeless and non-think”.
Since these are thoughtless theses, there are not the four sentences of non-think vs. bitter & laugh, nor are there the four sentences of non-think vs. amount, which eight kinds all are thought-inspired opinions.

（五）非有想非无想（8头）
非有想非无想（参见插图11.4.4-1）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 Having Think nor Thoughtless (8 Heads)
The four sentences of “neither having think nor non-think” (Fig 11.4.4-1) to color, and the four sentences to edge, all are analogous to the Non-Think Theses available, and there are no four sentences of bitter and laugh, also not the four sentences to amount, also because of “neither having think nor non-think”.

（六）断灭论（7头）
（1）我今此身为四大（即四大种，参见11.2节）所成，父母所生，衣食之所养，是为无常，终归于断灭。
（2）我今此身，不得灭尽，生于欲界天（参见插图11-9至15），乃终断灭。
（3）欲界天之身，未得灭尽，至于色界天（参见插图11-5至8），诸根具足，彼之报尽，竟归于断灭。
（4）在色界地中，未得灭尽，生于无色界之空无边处（参见插图11-4），而可断灭。
（5）在空无边处中，未得灭尽，在生于识无边处（参见插图11-3），而可断灭。
（6）在识无边处中，未得灭尽，生于无所有处（参见插图11-2），而后可灭尽。
（7）无所有处中，尚不可灭尽，生于非想非非想处（参见插图11-1），彼之非想报尽，断灭无余。
(6) Severance Extinction Theses (7 Heads)
(A) This body of mine, which was formed by the Four Big Seeds (i.e., four basic elements, cf. section 11.2), born of parents, and raised by food and clothing, is impermanent and will eventually perish.
(B) This body of mine is not to be extinguished finally, is to be reborn in the Desire Boundary Skies (Figs. 11-9 to 15), which is to be finally extinguished.
(C) Desire boundary skies’ body will not be extinct finally; I will be reborn with all roots (eyes, ears etc.) in color boundary’s skies (Figs. 11-5 to 8), and when that recompenses are consumed, I will be extinct at last there.
(D) In the lands of color boundary, I will not be extinct finally; I will be reborn in “Edgeless Empty Place” (Fig. 11-4) in non-color boundary and will be extinct at last there. 
(E) In Edgeless Empty Place, I will not extinct finally; I will be reborn in Edgeless Senses Place (Fig. 11-3) and will be extinct there. 
(F) In Edgeless Senses Place.  I will not be extinct finally; I will be reborn in No Objectively Have Place (Fig. 11-2) and will be extinct there. 
(G) In Not Objectively Have Place, I will not be extinct finally; I will be reborn in “Neither Think nor Non-Think Place” (Fig. 11-1), after that recompenses are consumed, I will fall apart and be extinct there at last. 

11.4.4.1.4.6-3 邪见 Heresies (15 Heads)
前文的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，及非前四见诸余邪执；总有四种： （一）无因而有；（二）有边无边想；（三）不死矫乱； （四）现法涅槃。
（一）无因而有（2头）
（1）有人先自无想天（注，是四禅天的第四天，又名长寿天，参见13.2.4节）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。
（2）有人以捷疾智分别之，世间无因而执为有也。
The preceding Edge Views can be categorized into four types: firstly, obsessions to have, secondly, obsessions to nil, thirdly, either have or nil, and fourthly, neither have nor nil. The Heretical Views are those that slander the reality of cause and effect, as well as those that are not the front four views; there are four types of them: (A) Non-reason for Have; (B) Edge and Edgeless Thinks; (C) Non-death Making Chaos; and (D) Present Life Is Salvation.
(1) Non-reason for Have (2 Heads)
(A) Someone who was first born in Thoughtless Sky (annotation, it is the fourth sky of the four-meditation sky, aka Longevity Sky, cf. section 13.2.4), fallen and reborn among human society, and then practiced meditation, saw that no heart and no thinks of the previous life, conclude that mundane has no reason, only counting as have.
(B) Some people discriminate them with quick-wittedness, and conclude that the world has no reason, but obsessions as haves.

（二）有边无边想论（4头）
（1）有人入定，观世间有边际，而起边见。
（2）有人入定，观世间无边际，而起无边见。
（3）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。
（4）有人以捷疾智，观察世间，起非有边非无边之见。
(2) Edge and Edgeless Thinks (4 Heads)
(A) Somebody enters stillness (i.e., meditation state), sees that the world has edge border, then raises edge view. 
(B) Somebody enters stillness, sees that the world is edgeless, then raises edge-less view.
(C) Somebody enters stillness, sees that the world has edges in nadir and zenith, but in eastward westward southward and northward, it hasn’t edges; or in four directions the world has edges, but in nadir and zenith, it hasn’t edges, therefore he or she arouses both edge and edgeless view.
(D) There are those who, with quick-wittedness, observe the world and have the view that the world is neither having edge nor edgeless.

（三）不死矫乱论（4头）
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 Chao (4 Heads)
Some mutants serve the sky whose name is non-Death. When those non-Death sky servers encounter people who ask affairs of the non-Death sky, the first type of people terrorize ignorance, the second type of people with a flattering heart, the third type of people who has a horrible heart, and the fourth type of people who is stupid; these are all kinds of pretentious answers.

（四）现法涅槃论（5头）
（1）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。此是指欲界（如图11-23）为涅槃也。
（2）有人指色界之大神天（如图11-8）为涅槃。
（3）有人指色界之光音天（如图11-7）为涅槃。
（4）有人指色界之三禅天（如图11-6）为涅槃。
（5）有人指色界之四禅天（如图11-5）为涅槃。
(4) Present Life Is Salvation (5 Heads)
(A) Some people say that I am now in Nirvana (i.e., absolutely salvation) in this body. I am happy in the present five desires, this body is Nirvana, and there is no more Nirvana after this. This is saying that Desire Boundary (Figs. 11-23) is Nirvana.
(B) Some refer to the Great God Sky (Fig. 11-8) of Color Boundary as nirvana.
(C) Some refer to the Light Sound Sky (Fig. 11-7) of Color Boundary as nirvana.
(D) Some refer to the Third Meditation Sky (Fig. 11-6) of Color Boundary as nirvana.
(E) Some refer to the Fourth Meditation Sky (Fig. 11-5) of Color Boundary as nirvana.

11.4.4.1.4.6-4 见取见 View Fetch (108 Heads) 
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:
（1）六根（眼、耳、鼻、舌、身、意）各有三受（苦、乐、不苦不乐），成18。
（2）对六尘（色、声、香、味、触、法）各有三境（逆、顺、中性），又成18；合前即36。
（3）经历过去、现在、和未来三世，合为108。
View Fetch is short for “views abstracted from views”, which means that views and their rooting nodes are obsessed as the most superior, leading to immaculate Nirvana. Its karma is the basis for all conflicts. There are 108 types of View Fetches, and they are calculated as follows.
(A) For each of the six roots (eye-root, ear-root, nose-root, tongue-root, body-root, and intent-root) there are three kinds of acceptances (bitter, neutral, and laugh), which make up 18.
(B) For each of the six dusts (colors, sounds, smells, tastes, touches, and laws), there are three environments (favorable environment, neutral environment, and adverse environment), which make up another 18; together, they are 36.
(C) Experiencing the past, the present, and the future, which together amount to 108.

11.4.4.1.4.6-5 戒取 Precept Fetch 
戒取是“戒禁取见”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”, which means to obediently follow the precepts and forbiddances and their dependencies, and to hold them to be the best, according to them one can gain salvation. Its karma is the basis for non-profitable bitter of diligent labours.
遵守戒律不对吗？遵守戒律是顺解脱，当然是正确的，但是戒取是说那些不懂戒法而持戒的作法，和那些不懂戒禁的原因而胡乱地遵守那些他们自己认为的由戒禁派生出来的理论，如和尚不吃肉，印度有寺庙喂养大街上的苍蝇和老鼠，伊斯兰和基督教徒实行割礼等。
Isn't it right to keep the precepts? It is certainly true that obeying the precepts is sequential liberation, but Precept Fetches refer to those who take precepts without understanding the precepts, and those who do not understand the reasons for the forbiddances, indiscriminately obey what they consider to be theories derived from the precepts and forbiddances, such as that monks do not eat meat, that there are temples in India that feed flies and mice in the streets,  that Islamists and Christians practice circumcision, etc.

11.4.4.1.5 随烦恼 Following Annoyances
这二十位烦恼具有等流果性，所以被称为随烦恼，又被分成了三类。：（一）忿、（二）恨、（三）覆、（四）恼、（五）嫉、（六）悭、（七）诳、（八）谄、（九）害、（十）憍，这十位法各别而起，故被称作小随烦恼。：（十一）无惭、（十二）无愧，两位法普遍存在于不善心，故被称作中随烦恼。（十三）昏沈、（十四）掉举、（十五）不信、（十六）懈怠、（十七）放逸、（十八）失念、（十九）散乱、（二十）不正知。这八位法普遍存在于污染心，故名大随烦恼。
These twenty annoyances have “equal-stream fruit” nature, therefore are called Following Annoyances; and are further subdivided into three categories. (1) resentment, (2) hate, (3) concealment, (4) rage, (5) jealousy, (6) stinginess, (7) deceit, (8) flattery, (9) harm, (10) contemptuousness, the ten laws, each arises separately, therefore are called Small Following Annoyances. The (11) shamelessness and (12) sinlessness are prevalent in all nonbenevolent hearts, so they are called Medium Following Annoyances. (13) drowsiness, (14) depression, (15) unbelief, (16) slackness, (17) indulgence, (18) lost spell, (19) agitation, (20) incorrect know, the eight laws are prevalent in all contaminated hearts, therefore are called Large Following Annoyances.

11.4.4.1.5-1 小随烦恼 Small Following Annoyances 
（一）忿，依对现前不饶益境，愤发为性；嗔恚一分为体，执仗为业。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。
（二）恨，由忿为先，怀恶不舍，结怨为性；嗔恚一分为体，热恼为业。
（三）覆，于自作罪，恐失利誉，隐藏为性，以贪痴一分为体，悔恼为业。
(1) Resentment, to the present unfavorable environments, indignity is its nature; by irritation’s first juristic quadrant (cf. section 11.1) as body, holding Crosier (i.e., stuff, club) is its karma. Crosier is a juristic stick, a walking stick, a campfire poker, but also can be used as a weapon like a club. Harmony Sutra says that “holding crosier” is saying from the rough and fierce occupying more percentage, in fact, also the vibrant colors (i.e., matter) include the ferocious filthy languages.
(2) Hate, due to earlier resentment, bosom with ferocities not giving up, tying up complaints is its nature; by irritation’s first juristic quadrant as body, heating up irritability is its karma.
(3) Concealment, in self-inflicted sins, fearing of losing profits and fames, hiding is its nature; by greed’s and ignorance’s first juristic quadrant as body, regret and rage are its karma.

（四）恼，忿很为先，追触暴热，狠戾为性；以嗔一分为体，蛆螯为业。
（五）嫉，徇自名利，不耐他荣，妒忌为性；以嗔一分为体，忧戚为业。
（六）悭，耽著财法，不能惠舍，秘吝为性；以贪一分为体，鄙蓄为业。
(4) Rage, due to earlier resentment, chasing triggering fervidity, brutal violence is its nature; by irritability’s first juristic quadrant as body, maggots and nippers are its karma.
(5) Jealousy, complying with own fames and profits, not countenancing other glories, grudge is its nature; by irritability’s first juristic quadrant as body, gloomily vexation is its karma.
(6) Stinginess, indulging in wealth and laws, not able to beneficially donate, secretly hiding and miserly saving are its nature; by greed’s first juristic quadrant as body, its karma is vilely amassment.

（七）诳，为获利誉，矫现有德，诡诈为性；以贪痴一分为体，邪命为业。
（八）谄，为罔他故，矫说异仪，险曲为性；贪痴一分为体，障碍教诲为业。
（九）害，于诸有情，心无悲愍，损恼为性；嗔恚一分为体，通恼为业。
（十）憍，于自盛事，深生染著，醉傲为性：以慢一分为体，染依为业。
(7) Deceit, for gain on benefit or fame, cheatingly exhibiting virtues, fraud is its nature; by greed’s and ignorance’s first juristic quadrant as body, its karma is heretical life. 
(8) Flattery, for hoodwinking other, deceitfully saying strange majesties is its nature; by greed’s and ignorance’s first juristic quadrant as body, its karma is hindering being taught and instructed.
(9) Harm, non-sympathy on sentient beings, damaging and enraging other are its nature; by irritability’s first juristic quadrant as body, affiliating rage is its karma. 
(10) Contemptuousness, deeply intoxicated in one’s own abundant affairs, intoxicated arrogance is its nature; by arrogance’s first juristic quadrant as body, being depended by miscellaneously dyed laws is its karma.

11.4.4.1.5-2 中随烦恼 Medium Following Annoyances 
（十一）无惭，不顾自法，轻拒贤善为性；以痴一分为体，生长恶行为业。
（十二）无愧，不顾世间，崇重暴恶为性；以痴一分为体，生长恶行为业。
(11) Shameless, disregarding the laws of self, easily rejecting sages and benevolences is its nature; by ignorance’s first juristic quadrant as body, growing ferocious behaviors is its karma.
(12) Sinless, in defiance of the mundane world, reverence for violence and ferocities is its nature; by ignorance’s first juristic quadrant as body, growing ferocious behaviors is its karma.

11.4.4.1.5-3 大随烦恼 Large Following Annoyances
（十三）昏沉，令心于境无堪任为性；以痴、疑一分为体，障毗钵舍那（义为慧观）为业。奢摩他-毗钵舍那是梵语，是佛学中的常用语。
（十四）掉举，即抑郁，令心于境不寂静为性；以痴、疑一分为体，障行舍及奢摩他（义为等持）为业。不寂静是烦恼的共相。掉举的自性嚣动，令俱生的心、心所法不能被举起发挥正常的功能。
（十五）不信，于实德能，不忍乐欲，心秽为性；以痴、疑一分为体，惰依为业。
(13) Drowsiness, having heart unqualified to perform its duty on environments is its nature; by ignorance’s and suspicion’s first juristic quadrant as body, hindering Vipassana (i.e., gnostic view) is its karma. Samatha-Vipassana is a Sanskrit word, often used in Buddhism.
(14) Depression, having heart disquietude on environments is its nature; by ignorance’s and suspicion’s first juristic quadrant as body, hindering “acting renunciation” and Samatha (i.e., equality hold) is its karma. Disquietude is a common phenomenon of annoyances. The self-referential clamor of depression prevents aggregative hearts and laws belonging to hearts from being aroused to perform their normal functions.
(15) Unbelief, not countenancing and laughingly desiring to factual virtues and abilities, heart’s filths are its nature; by ignorance’s and suspicion’s first juristic quadrant as body, its karma is the being depended by laziness.

（十六）懈怠，于善恶品修断事中，懒惰为性；以痴、疑一分为体，增染为业。
（十七）放逸，不染净品，不能防修，纵荡为性；以痴一分为体，憎恶损善所依为业。
（十八）失念，于诸所缘，不能明记为性；以痴一分为体，散乱所依为业。
（十九）散乱，于诸所缘，令心流荡为性；以痴、疑一分为体，恶慧所依为业。
（二十）不正知，于所观境，谬解为性；以痴和慧一分为体，毁犯为业。
(16) Slackness, on affairs of severing ferocious laws and cultivating benevolent laws, laziness is its nature; by ignorance’s and suspicion’s first juristic quadrant as body, its karma is to escalate contaminations.
(17) Indulgence, not dyeing immaculate laws, not defending cultivations, going with randomly intentions at large is its nature; by ignorance’s first juristic quadrant as its body, its karma is being depended by hate and damaging benevolence.
(18) Loss spell, on those objective environments, not clearly remembering is its nature; by ignorance’s first juristic quadrant as body, being depended by agitation is its karma.
(19) Agitation, on objective environments, having heart dispersed is its nature; by ignorance’s and suspicion’s first juristic quadrant as body, being depended by ferocious gnosis is its karma.
(20) Incorrect Know, on being observed environments, wrong interpretation is its nature; by ignorance’s and gnosis’ first juristic quadrant as body, regretting transgressions is its karma.

11.4.4.1.6 不定法 Uncertain Laws 
悔、眠、寻、伺于善染等皆不定故，非如触、做意、受等定遍心故，非如欲、胜解、念等定遍地故，故立不定名。
（一）悔，又名恶作，厌恶过去的所作，追悔为性，障等持为业。
（二）睡眠，令身不自在，心暗昧，略缘境界为性；障观为业。
（三）寻，即寻求，令心总务急遽，于意言境，粗转为性。
（四）伺，即伺察，令心总务急遽，于意言境，细转为性。
Regret, sleep, seeking, and awaiting, the four laws uncertainly appear in benevolent laws, dyed laws, etc., not as if touch, attention, acceptance, etc. certainly pervade in all hearts, not like desire, resolution, spell, etc. certainly pervade all heartlands; therefore, they are named as Uncertain Laws.
(1) Regret, also known as Detesting Deed, abominating what had done past, chasing repentance is its nature; hindering Samatha (i.e., equality hold) is its karma.
(2) Sleep, having heart insufficient and gloomy, skipping on aggregate objective environments is tis nature; hindering Vipassana (i.e., gnostic view) is its karma.  
(3) Seeking, having heart hasty, intentionally saying of environments by intention, having heart turning rough is its nature; by first juristic quadrant of mean and gnosis as body, having heart not quietly dwell is its karma. 
(4) Awaiting, having heart hasty, intentionally saying of environments by intention, having heart turning slim is its nature; by first juristic quadrant of mean and gnosis first as body, having heart not quietly dwell is its karma.

11.4.4.2 不相应行法 Noncorresponding Migration Laws 
不相应行法从三义得名：（一）此位诸法无缘虑作用，故不与心法、心所有法相应；（二）此位诸法无质碍作用，故不与色法相应，也不与无为法相应；（三）此位诸法是生灭变异之法，所以也是行法。心不相应行法共有二十四位法：（一）有得，（二）命根，（三）众同分，（四）异生性，（五）无想定，（六）灭尽定，（七）无想异熟，（八 ）名身，（九）句身，（十）文身，（十一）生，（十二）老，（十三）住，（十四）无常，（十五）流转，（十六）定异，（十七）相应，（十八）势速，（十九）次第，（二十）时，（二十一）方，（二十二）数，（二十三）和合性，（二十四）不和合性。
Noncorresponding Migration Law is named from three meanings: first, laws in this position have no aggregative heart function, do not correspond to Hearts and Heartland Laws; second, the laws have not substantial obstructive effects, do not correspond to Color Laws, also not corresponding to None-as Laws (cf. section 11.6.4); thirdly, the laws have birth, death, and mutation properties, therefore they are Migration Laws also. There are twenty-four Noncorresponding Migration Laws in total: (1) Have Gain, (2) Life Root, (3) Category Differentia, (4) Mutant Nature, (5) Thoughtless Stillness; (6) Extinctive Stillness, (7) Thoughtlessness Retribution, (8) Name Body, (9) Sentence Body, (10) Literary y Body, (11) Birth, (12) Oldness, (13) Dwell, (14) Impermanence, (15) Cycle; (16) Definite Difference, (17) Correspondence, (18) Potency and Velocity, (19) Sequence, (20) Time; (21) Direction, (22) Number, (23) Combinability, (24) Non-Combinability. 

（一）有得，基于有情身心的诸法分位，佛教了设立三种获得成就：种子成就，自在成就，现行成就。（1）种子成就。种子是根义，因义，增上义。有情身中，某些法虽然不现行，但有潜在势力的功能，为种子成就，如三无漏根：未知当知根、已知根、俱知根。未知当知根就是趣向，愿意学习四胜谛。当一个人懂得了四胜谛，他或她就具有了已知根；若证得了四胜谛，就具有了俱知根（如图11-2）。
又如插图11-15中，从左向右的第二图是菩提种，是无上正等正觉（梵语啊褥多罗三藐三菩提）的种子，就是立下此四宏誓言：众生无边誓愿度，烦恼无尽誓愿断，法门无量誓愿学，佛道无上誓愿成。此菩提种又名菩提心戒，愿渡。（2）自在成就，就是成为独立自主的个体，所需能够自给自足。（3）现行成就，就是种子升起、现行，成为身口意的行为。
(1) Have Gain, based on the juristic differential position in sentient body and heart, three gains are established: (A) seed achievement, (B) self-sufficiency achievement, and (C) presently performance achievement. (A) Seed achievement. Seed is the meaning of root, cause, and escalation. In the sentient body, some laws that are not active but have the function of potential forces are seed achievement, such as the three non-defilement roots: root of unknowing which should be known, root of having known, and root of all knowing all seeing. The “root of unknowing which should be known” means that somebody interests to, wills to learn Four Cruxes (aka. Four Noble Truths), he or she has the root (or seed). When a man understands the four cruxes, he has the root of having known. After she proves the four cruxes, she has the root of all knowing all seeing (i.e., fig.11-2).
In Illustration 11-15, the second picture from left to right is Enlightenment Seed, which is the seed of “Non-Upper Correct-Equality Correct-Perception” (Sanskrit as Anuttara Samyak Sambodhi). The seed is the making of these four great vows: Sentient beings are edgeless, I vow: I ferry them all! Annoyances are endless, I vow I sever them all! Juristic doors are limitless, I vow I study them all! Buddha’s path is non-upper, I vow I endeavor to succeed! The Bodhicitta (i.e., enlightenment heart) seed is also known as Bodhicitta precept, and Will Ark. (B) Self-sufficiency achievement means becoming an independent autonomous individual who is self-sufficient in his or her needs. (C) Performance achievement is that seeds are arising presently as bodily orally and intentionally behaviors.

（二）命根，就是有情的寿命；依先业所行，无意识的异熟果恒相续，维持有情身心性命。
（三）众同分，依有情身心分位的相似而建立。例如，基于众生对根本十戒的违顺，约心、烦恼、和境而辨别，遂有六趣：地狱趣、畜生趣、恶鬼趣、修罗趣、人趣、和天趣（插图11-1至22；参见第13章）。
（四）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，所以亦被称作烦恼障和所知障。
(2) Life Root is the sentient life; depending on behaviors of preceding karma, unconsciousness’ mutant fruits succeeding-ly sustain the physical and mental life.
(3) Category Differentia is established according to category differentiae of sentient body and heart’s differentiation. For example, based on sentient beings' abidance and transgression by the Ten Fundamental Precepts, and according to their hearts, annoyances, and environments, they are categorized as the six interests: hell-interest, livestock interest, hungry-ghost interest, asura-interest, human-interest, and sky-interest (Illustration 11-1 to 22; Cf. Chapter 13).
(4) Mutant Nature, mutant is a synonym for mundane people, is established by its seeds of annoyances and knows. And annoyances and knows hinder mundane beings departing from their own natures, so the two are also called annoyance hindrance and know hindrance.

烦恼障即是思烦恼，亦作思惑，如贪、嗔、痴、慢、疑、身见、边见、邪见、见取、戒取等。所知障即是见烦恼，亦作见惑，如身见、边见、邪见、见取、戒取、贪、嗔、痴、慢、疑等。烦恼障和所知障相互依存，成对儿存在。烦恼由所知而被认知，所知由烦恼而有感，所以此二者具有相同的头数和名。烦恼障即是愚痴，能障清净，障涅槃。所知障似智非智，能障智，障觉悟，所以也被称作智障。
Annoyance hindrances are “mean annoyances”, also known as mean muddles, such as greed, irritability, ignorance, arrogance, suspicion, Seth view, edge view, heresy, view fetch, precept fetch, and so on. Know hindrances are “view annoyances”, also known as view muddles, such as Seth view, edge view, heresy, view fetch, precept fetch, greed, irritation, ignorance, arrogance, suspicion, etc. Annoyance hindrance and know hindrance are interdependent and pairs. Annoyance is recognized by know and know is felt by annoyance, so the two have the same head number and name. Annoyance hindrances are foolishness, ignorance, which can quietness, hinder nirvana. The know hindrance is like intelligence but not intelligence, and can obstruct intelligence and enlightenment, so it is also called the intelligence hindrance.

（五）无想定，亦名无心定、长寿天，是佛教中的人生八难之一。谓有异生入于禅定，背想作意，持续强行镇压前意识（亦作夏娃识），日复一日，月复有年。夏娃变得越来越细，终于被折断了；此位禅定修习者就变成了植物人，住于长寿天中等待此无想定异熟果报被消耗尽了，再堕落于人间。定是身心与环境相应而动的一心状态；他都没有心，怎么还被称作定呢？因为想灭为首，身心安和，故被称为无想定。
(5) Thoughtless Stillness, also known as Heartless Stillness and Longevity Sky, is one of the eight difficulties of life in Buddhism. The saying is that that a mutant who enters meditation and, with the intention to terminate thinks, continues to forcefully suppress preconsciousness (i.e., Eve-sense), day after day, month after year. Preconsciousness becomes thinner and thinner and is eventually snapped off. This meditator becomes a plant man or woman and dwells in the Longevity Sky waiting for the fruit of this Non-think Stillness to be consumed and then falls back to mundane world. Stillness is one heart state in which the subjective and objective change mutually, the person is even not a heart, how is that called a stillness? Because to terminate thinks is the first thing to go, and the body and mind are at peace, so it is called Thoughtless Stillness.

（六）灭尽定，亦作灭彼定，是所有的客观对象都被消灭了的状态，即是插图11-2的无所有天。涅槃是无为法，他或她这样努力地消除客观对象，是有为法，怎么也到了涅盘了呢？她或他在努力作为的过程中，肯定会经历许多挫折和失败，也会有许多灰心丧气的时候，那些灰心丧气与无意识的舍受相应，因此也会增加涅槃出现的概率。
(6) Extinctive Stillness, also known as Terminating-Objective Stillness, is the state in which all objectives are terminated, is nirvana (i.e., Fig. 11-2 Non-Objective Sky). Nirvana is an None-as Law (aka Un-striving Law), so how can he or she also reach Nirvana when he or she makes such an effort to eliminate the objective objects, which is a Have-as Law (aka Striving Law)? In her or his efforts to act, she or he will surely experience many setbacks and failures, and there will be many moments of discouragement and losing heart, those frustrations or losing hearts correspond to unconsciousness’ renunciative acceptance, therefore also increase the presenting probability of nirvana.

（七）无想报，即无想异熟，禅定中，修习者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，就发起现行了。无想异熟是正常的现象，无害。
（八）名身，诠诸法的自性，如眼、耳、鼻、舌、身等。
（九）句身，诠诸法的差别，如说，“无意识是前意识、意识、和身识等的总根；前意识轮换支持眼识或耳识等，如是形成了一个不断地自我更新思想意识工作平台。”
(7) Thoughtlessness Retribution, i.e., Thoughtlessness Mutant Mature, is a brief phase of no-thought that may occur to meditator. Ancient Virtues explain that people often have negative or suicidal thoughts, thus planting the seed of thoughtlessness. When the seed is ripened by fumigation, it initiates the presentation. The ripening of thoughtlessness is a normal phenomenon and is harmless.
(8) Name Body, explains self-nature of laws, such as the eyes, ears, nose, tongue, and body, etc.
(9) Sentence Body explains the differences of laws, such as the saying, "The unconscious is the total root of the pre-consciousness, intent-sense, and body-sense, etc.; and pre-consciousness shiftily support the eye-sense or the ear-sense, etc., so becomes a continually updating work-platform of mind.”

（十）文身，是字，为名句的所依。
（十一）生，在众同分的所有诸行中，从无到有是生。
（十二）老，在诸行相续的过程中，变坏为老。
（十三）住，在诸行相续的过程中，随转为住。
(10) Literal Body, is words, is the basis for names and sentences.
(11) Birth is from none to have among migrations of “Category Differentiae”.
(12) Oldness is deterioration during the successions of migrations, changing into damage is old.
(13)  Dwell is going along the course of the successions of migrations.

（十四）无常，在诸行相续的过程中，谢灭为性。无常是佛教的三法印（即佛教的宪章）之一。三法印是：诸行无常，诸法无我，涅槃寂静。
（十五）流转，又作轮回，义为六趣有情迁流于三千大千世界的三界九地（如图11）之中，不得休息和出离。流转是佛教的七真如（七个公理）之一，具体解释参见苦谛的13.4节。
(14)  Impermanence means fade and extinction during the successions of migrations. Impermanence is one of the Three Juristic Seals, the charter of Buddhism. The Three Juristic Seals are: migrations are impermanent, laws have no I (“I” means “Seth View”, lord), nirvana is quietness.
(15) Cycle, Sanskrit Samsara, means that six Interests of sentient beings are driftingly circulating in the three boundaries nine lands (see fig. 11) of the Three-Grand Great-Grand Worlds, without rest or escape. Cycle is one of the seven true suchness (seven axioms) of Buddhism. For a detailed explanation, see Section 13.4 of Bitter Crux.

（十六）定异，就是差别，又作定数，基于因果的种种差别相而设立，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，假立定异。例如下品十恶（参见13.1.3节）是饿鬼趣人的原因；此因果关系是固定的。再例如，进入了二禅（参见12.2.2节）的人，命终后，一定会在光音天重生；此因果关系是固定的。最后一个例子，上帝给自己的女儿夏娃（玉女）选丈夫，亚当（或金童），一定要有四禅的经历，因为有四禅经历的人能胜任去地狱取回 “人骨（即佛骨舍利，上帝自己的骨头）”并交给夏娃，使夏娃苏醒，成为世界第一，众生之母。
（十八）势速，基于因果法迅急流转而建立。
（十九）次第，基于因果法一一流转而建立。
(16) Definite Differentiation is the difference, mutation, also known as Fixed Number, which is established on the differences of cause and effect. For example, the wonderful behavior is the cause of the lovable fruit, and the ferocious behavior is the cause of the unlovable fruit; the fixed differentiation is established on the differences of cause and effect. For example, the ten lower evils (see Section 13.1.3) are the cause of the hungry ghost interest people; this causal relationship is fixed. For another example, a person who has entered the second meditation (see Section 12.2.2) will be reborn in the Light Sound Sky after death; this causal relationship is fixed. The last example is that when God chooses the husband for his daughter Eve (Jade Girl), Adam (Gold Boy) must have experienced the fourth meditation (see section 12.2.4), because people who have experienced the fourth meditation are qualified to go to hell to retrieve the "human bones” (i.e. “Buddha's-bone abnegated-benefit”, God's own bones) and give them to Eve, so that she can wake up to become the worldly No.1 and the mother of all living beings.
(18) Potency Speed is established based on the swift flow of the law of cause and effect.
(19) Sequence, that is one by one in the flow of cause and effect.

（二十）时，建立于因果相续流转。基于因果相续，若此因果已生已灭，立过去时；若已生未灭，立现在时；若未生，立未来时。又世间义为两时之间。基于无意识（古作神识）的超时空性和生长的特点，古人建立了劫历。插图11的右上角是墨西哥的劫历石。一世界有四中劫：成劫、住劫、坏劫、空劫。每个中劫包括二十小劫。一增一减为一小劫。劫历一般用在时间慢或时间的逻辑不存在的地方，如图11-12的时分天及以上和地狱。插图11-12至9，时间过的就慢，常以万千的太阳历年计算；到了图8的大神天及以上，时间的逻辑就不存在了，就只能按劫历计数了。地狱里时间不稳定，时而向前时而向后，所以也常用劫历来计时。但在上帝造人的故事中，讲故事的人常把金童堕入地狱的劫历换算成太阳历。中国上帝造人的传说中，黄帝（即金童）的地狱经历被换算成了100太阳历年；这样玉皇大帝造人总共花费了200太阳历年的时间。古苏美尔人把须弥颅（即亚当）在地狱期间的劫历数换算成了300太阳历年，这样安拉造人的100太阳历年就变成了400太阳历年。古墨西哥人把左翼蜂鸟造人耗时说成了600年。读者当知，其中的500年是从墨西哥（即金童）堕入地狱的劫难换算出来的，上帝造人都耗费三代人，100太阳历年的时间。
(20) Time is established in the continuous flow of cause and effect. Based on the continuous succession of cause and effect, if this cause and effect has been born and extinguished, the past time is established; if it has been born and not extinguished, the present time is established; if it has not been born, the future time is established. Also, the Mundane-World is defined as between two times. Based on the characteristics of the transcendence and growth of unconsciousness (anciently known as God-sense), the ancients established Catastrophe Calendar. In the upper right corner of Illustration 11 is a Mexican catastrophe calendar stone. There are four medium catastrophes in a Mundane-World, namely, Establishment Catastrophe, Dwell Catastrophe, Damage Catastrophe, and Empty Catastrophe. Each Medium Catastrophe consists of 20 small catastrophes. One small catastrophe is composed by one increase and one decrease. The catastrophe calendar is generally used in places where time is slow or the logic of time does not exist, such as the hour and minute sky (see Fig. 11-12) and above and hell. In illustrations 11-12 to 9, time passes slowly, often calculated in thousands of solar calendar years. In the great god sky (see fig. 8) and above, the logic of time does not exist, so it can only be counted by the catastrophe calendar. Time in hell is unstable, sometimes forward and sometimes backward, so the catastrophe calendar is often used to count. But in the story of God creating man, storytellers often convert the catastrophe calendar of God Boy's fall into hell into the solar calendar. In the legend of China's God creating man, Yellow Emperor’s (i.e. Gold Boy’s) experience in hell was converted into 100 solar calendar years; so, it took the Jade Emperor a total of 200 solar calendar years to create man. The ancient Sumerians converted the catastrophe of Sumeru (i.e. Adam) during his time in hell into 300 solar calendar years, so Allah's 100 solar calendar years for creating man became 400 solar calendar years. The ancient Mexicans said that it took 600 years for Huitzilopochtli to create man. Readers should know that 500 years were calculated from the catastrophe when Mexico (aka. Gold Boy) fell into hell. It all took God three generations, or 100 solar years, to create human beings.

（二十一）方，依于形质前后左右而建立，故有东西南北四维上下差别。依此方向，方隅、地方被建立了。一般宗教都有谈思想意识世界，内世界，即五蕴世间，如圣经的第一章就述说了一个心理机制学寓言，说的就是五蕴世间。宗教称太阳光的世界，即唯物主义世界，为器世间。
（二十二）数，集于色心诸行众多品类的一一差别而建立。
（二十三）和合，即因果众缘集会，如识法，因果相续，必借众缘和会：须根不坏，境界现前，能生识的作意正起。余一切法，如理应知。
（二十四）不和合，由与和合性相反可知。例如，神识（即无意识的纯净部分），又名福（即神识）,俱知根,和拯救，与集取和有不具有和合性，因为无意识只与舍受相应。
(21) Direction, according to the front, back, right, and left of substantial forms, four dimensions of east, west, south, north, and up and down directions are established. Religions in general all have content to talk about the mental world, the inner world, also known as Five Nodes World, such as the first chapter of Bible which tells a mind-mechanical parable in the Five Nodes World. Religions call the solar light world, the materialist world, as Vessel World.
(22)  Number is set up on the one-by-one difference of the many color-hearts’ migrations.
(23)  Combinability, i.e., the aggregation of the crowds of factors gathered. As in the case of the sense laws, cause and effect are successive, they must be reconciled by means of a multitude of factors: the roots must be intact, the environment must be present, and the attention to generate senses must arise properly. All other laws can be known in this way.
(24)  Non- combinability, as is evident from the opposite of combinability. For example, God-sense (i.e., immaculate part of unconsciousness), also known as Fortune (i.e., God-sense), root of all-knowing all-seeing, and salvation, is non-combinable with aggregate, fetch, and have, because unconsciousness only corresponds to renunciative acceptance.

11.4.5 识蕴 Sense Node 

识就是心，有三义：了别名识；思量名意；集起名心。集起复有三义: 一）心能收集储藏诸法的种子；二）心即是那些收集来的诸法种子；三）种子由熏习而生长，而心能将成熟的种子发起，使其成为现时身口意的行为。更多关于集起的解释参见14.1节的《集起》。
在佛教的百法中共有八位识，分别是：（一）眼识，（二）耳识，（三）鼻识，（四）舌识，（五）身识，（六）意识，（七）前意识，（八）无意识。其中第七前意识是前六识的移动工作平台。第八无意识是前七识的总根，亦作本识。日常生活中说的意识通常包括前意识和无意识。识蕴是此前六识行为习气积聚体的总和。
Sense is heart, has three significances: clear discernment is named as sense; mean and measurement are named as intention; Aggregate Arousal is named as heart. Aggregate Arousal has three significances again: first, heart can aggregate and storage juristic seeds; second, heart is those juristic seeds being aggregated; thirdly, juristic seeds grow by fumigation, and heart can arouse ripened seeds into performances, has them become bodily orally and intentionally behaviors currently. See section 14.1 for more explanation of Aggregate Arousal.
Among Buddhist 100 laws, there are eight positions of sense laws totally, namely, (1) eye-sense, (2) ear-sense, (3) nose-sense, (4) tongue-sense, (5) body-sense, (6) intent-sense, (7) preconscious-ness, and (8) unconsciousness. The seventh pre-consciousness is the mobile working platform of the former six senses. The eighth unconsciousness is the total root of the former seven senses, also known as the fundamental sense. The sixth Intent-sense, i.e., consciousness, in daily life usually includes the preconscious and the unconscious. The Sense Node is the sum of the karmic accumulations of the former six senses.

11.4.5-1 八识的定义 Definitions of the Eight Senses
（一）眼识，即见色之见。（二）耳识， 即闻声之闻。（三）鼻识， 即嗅香之嗅。（四）舌识， 即尝味之尝。（五）身识，即感触之感。（六）意识， 即知法之知。此六识，即见、闻、嗅、尝、感、知之义，还有六情之名。（七）前意识，佛教作末那识，神教作夏娃识，古人说其自身细微难辨，故用常随之而起的“意”来指代前意识。意是思量、意图、打算义；是第六识意识的根。前意识是思想意识的工作平台，随着意图的变化不断地自我更新着。
(1) eye-sense, which is the seeing of seeing colors. (2) ear-sense, which is the hearing of hearing sounds. (3) nose-sense, which is the smelling of smelling fragrances. (4) tongue-sense, which is the tasting of tasting tastes. (5) body-sense, that is, the feeling of feeling touches. (6) intent-sense, which is the know of knowing laws. The six senses are exactly seeing, hearing, smelling, tasting, feeling, and knowing; and they also have the name of six feelings. (7) preconscious-ness, is called Mana-sense in Buddhism, and Eve-sense in Godly religions. Ancients said that it is subtle and difficult to distinguish, so they use its major companion "Intent" to represent it. Therefore, we call Preconscious-ness as Intent in Buddhism. Preconscious-ness is root for six former senses, is ever updating work platform of heart (i.e., mind), which is constantly updating itself with the change of intention. 

古人常用 步屈虫来比喻前意识的行为特点。步屈虫移动时，后脚总是抓着些什么；前脚在寻找落脚点，像似思忖着。前脚抓稳后，后脚跟进。前意识的行为特点与步屈虫非常类似，也总是抓着些什么，四处张望，思量着。前意识“执着的东西”有人随念自我的功能，古埃及人称之为亚伯，墨西哥人称作灵龙。当它发现并转移到新的目标之后，执着的东西也会更新，然后继续寻找新的前进目标。夏娃识（即前意识）执着的东西是前面衰败了的事物，属于亚当识（即无意识的污染部分）。
Ancient people often used "measuring worm" (see fig. 11.4.5.1-1) to describe the behavioral characteristics of preconscious-ness. When the measuring worm moves, the back feet are always grasping something; the front feet are looking for a place to land, as if pondering. After the front feet have grasped something, the back feet follow. The behavior of preconscious-ness is very similar to that, preconscious-ness is also always grasping something, and looking around, pondering. When it discovers and moves to a new target, it renews its attachment, and then searches for a new target to move on to. The preconscious attachment, which has the function of internal along-thoughts ego, was called Abel by the ancient Egyptians, and Quetzalcoatl by ancient Mexicans. The attachment that Eve-sense's hold is the precedingly faded thoughts, and that belongs to Adam-sense (i.e., the contaminated part of the unconscious).

因为夏娃识有上述的特点，古埃及人用给亚伯喂奶来表示那个女人是夏娃（如图11.4.5.1-2）。图中夏娃整齐的发饰表示“五百威仪十万八千魅力”（参见16.2节），就是上帝给夏娃穿上的女人皮。图3是古墨西哥夏娃，翠玉女（Chalchiuhtlicue），古墨西哥人也是用给灵龙（Quetzalcoatl）喂奶来标志她是夏娃的。翠玉女对面的是她的从菩提心生长出的菩提树。另外，前意识对语言的形成有促进作用，所以古人也称之为 增语触，义为对语言有增上的作用。
Because of the above characteristics of Eve-sense, the ancient Egyptians used the breastfeeding of Abel to indicate that the woman is Eve (see Figure 11.4.5.1-2). Eve's neatly arranged pattern (motif) hair in the figure represents “500 majesties 108,000 charms” (cf. section 16.2), which is the woman's skin that God coated on Eve. Figure 3 shows the ancient Mexican Eve, Chalchiuhtlicue, who also signaled her status as Eve by breastfeeding Quetzalcoatl. The tree she is facing is her Enlightenment Tree that grows from her Ollin Heart (i.e., bodhicitta, the oath she took when she was child). In addition, preconsciousness has a promoting effect on the formation of language, so the ancients also call it as Escalatory Language Feeler, meaning that preconsciousness has escalatory function on language.

（八）无意识最大的特点是异熟。异熟是说无意识中的种子受熏变异而成熟。变异即是成熟，能持业故。这里用唐三藏的诗句来简说无意识，“受熏，持种，根身，器；后去，来先，做主公。”
(8) The greatest characteristic of the unconscious is mutably mature. Mutable matureness means that the seeds in the unconscious are ripened by fumigation and mutation. Mutation is ripening because mutation can hold karma. Here is a brief description of the unconscious in the words of a poem by Tang Tripitaka, “Receiving the fumigation, holding the seeds, it is the root, the body, and the vessel world (i.e., the material world); leaving later, coming first, being the non-lord executive.”

11.4.5-2 八识与九地的相应 Correspondences between Eight Senses and Nine Heartlands
鼻识和舌识只在欲界（如图11-23）有。眼识、耳识、和身识存在于五趣杂居地和离生喜乐地（如图11-24）。第三地（如图11-25）及以上，前五识全无。第六识和第七识普遍存在于无想异熟和长寿天除外的三界九地。第八识，无意识，普遍存在于三界九地。
Nose-sense and tongue-sense exist only in Desire Boundary (Figs. 11-23). Eye-sense, ear-sense, and body-sense exist in the Five Interests Mixed Dwell Land (Fig. 23) and the Leave Producing Laugh Land (Fig. 11-24). The former five senses are absent in the third land (Fig. 11-25) and above. The sixth and seventh sense are prevalent in all the three boundaries nine lands, except for the Thoughtless Retribution and the Longevity Sky. The eighth sense, unconsciousness, prevails in all the three boundaries nine heartlands.

11.4.5-3 八识与环境的相应 Correspondences between Eight Senses and Environments
八识所缘境有三种，分别是性境、独头境、和带质境。
甲）性境，即有自性的境，从实种生，有实体用；能缘之心得彼自性而显相，名为性境，具足如下五义。一）从现量所得。二）有仗质，比如声音必须有耳听闻的质。三）从自种生，不是从能见种直接生出来的。四）有实际的功能和用途。五）其性质与界系不随能缘心的改变而改变。
The 8 senses have 3 kinds of objective environments, namely, nature environment, solitary head environment, and qualitative environment. I) Nature Environment, which environment has its own nature, has factual function, is what the aggregative heart manifests after gain of the objective nature, has the following five significances. A) It is obtained from the present quantity. B) It has media qualities, such as a sound must have hearable media qualities. C) It is born from its own seed, can not be produced directly by the aggregative heart.  D) It has factual function and usage.  E) Its nature and boundary category do not change along heart’s change.

乙）独头境，即能缘心单独自己成相，没有别的本质。独头境的存在依于内滤所托。佛教研究的思想意识状态有四种，分别是：一）清醒的思想意识状态；二）定境，即幻境，如本书第12章《禅》中谈的都是幻觉现象；三）梦境；四）松散意识，如偶尔头脑中自己跳出来的念相。这四种思想意识状态的后三种都是独头境。
II)  Solitary Head Environment, which is projected by the aggregative heart itself alone, its presentation is projected and held on by the internal thoughts, has not other nature. There are four states of mind studied in Buddhism, namely: A) the wakeful state of mind; B) the still state, i.e., hallucinational state, such as the phenomena talked in Chapter 12 Meditation; C) the state of dream; and D) the state of loose mind, such as the occasionally popping up thought by the mind on its own. The last three of these four states are all Solitary Head Environments.

丙）带质境，谓所缘境有所杖质而不得自相，有如下两种。一）真带质，以心缘心名真带质，即第六识通缘一切心及心所有法，及第七识单缘第八识之见分。二）似带质，以心缘色名似带质，谓带彼相起，有似彼质，如依经作观，非是五识所缘现境。
前五识和第八识唯缘性境。第六意识通缘这三种境。第七识唯缘带质境。
III) Qualitative Environment, that the objective environment has its own based on quality, the subjective viewer can not get its real natural phenomenon. The kind of environment has following two types. A) Truly Qualitative Environment, means that heart aggregates heart, i.e., the sixth sense is to aggregate all other hearts and heartland laws, and the seventh sense alone aggregates view-quadrant of the eighth sense. B) Similar Qualitative Environment means that heart aggregates color (color means matter in Buddhism), the saying is that the projected objectives have similar quality to its own, such as according to sutra’s teaching to make view, which view is not the present environment aggregated by the former five senses.
The former five senses and the eighth sense only aggregate Nature Environments. The sixth sense can aggregate all the three types of environments. The seventh sense only aggregates Qualitative Environments.

11.4.5-4 八识与三量的相应 Correspondences between Eight Senses and Three Quantities
八种识所发所得的量有三种，分别是现量、比量、和非量。
甲）现量，能缘之心量所缘之境，没有分别计度的情况下所获之量果，有三种意义。一）是现在时，以简别於过去或未来。二）心识认识的对象必须要显现出来，亦即必须是现行位之法，种子不能成为现量。三）现有，在能所位上，即能量之心与所量之境，二者俱是明白现前，和合俱有。
乙）比量，是通过推测比度而获致的量果。如见山上有烟，推知该处必有火；见墙外有双角，推知墙外有牛。
The quantities processed by eight senses have three types, namely Present Quantity, Metaphysical Quantity, and Non-Quantity.
I) Present Quantity is the environment being aggregated by the capable measuring heart, when the heart aggregates the objective phenomena, not having distinguishments and cognitions. Present Quantity has the three significances. A) It is the present time, not past or future. B) The object of cognition must be manifesting, i.e., it must be a law in the present position; seeds can not be Present Quantity. C) Presently have, the able heart and the being measured environment, both must be clearly presenting at front, mutually combined.
II) Metaphysical Quantity is measurement fruit obtained through speculative comparison and conjecture. For example, if you see smoke on a mountain, you know that there must be a fire there; if you see two horns outside your courtyard wall, you know that there is a cow outside the wall.

丙）非量，是似现量和似比量的统称。似现量，谓有分别智，于境异化而取量，如有智者知道花瓶衣服等，因为对待和分别而生，由彼于义不以自相为境界故。似比量，依似因智为先，所起的相似之义，如于山中误认为雾是烟而推度，那里有火。再比如，看见一个栩栩如生的石头狮子，心生恐惧，不认为它只是一块石头。不能正解，是真之流而非真，名似比量。
前五识和第八识唯缘现量。第六识能通缘此三种量。第七识唯缘非量。
III) Non-Quantity is a collective term for “similar present quantity” and “similar metaphysical quantity”. Similar present-quantity is that there is distinguishing intelligence that takes measurements on environmental differentiations, such as a wise man who knows that vases and clothes, etc., which are born from treatment and discrimination, because of those significances not based on their self-phenomena. Similar metaphysical quantity, which arises in accordance with the similar causing intelligence at first, such as in the case of mistaking fog for smoke in a mountain and deducing that there is fire there. Another example is to see a vivid stone lion and be afraid, not thinking it is just a stone. The inability to understand correctly that it is a stream of the true but not the true is called the similar metaphysical quantity.
The former five senses and the eighth sense only aggregate present quantities. The sixth sense can aggregate all the three kinds of quantities. The seventh sense only aggregates non-quantities.

11.4.5-5 八识与道德的相应 Correspondences between Eight Senses and Morality
道德性可被简化为三种：善性、恶性、无记性。
一）善，能为此世及它世受益的行为。眼识、耳识等前六识有善性。
二）恶，能为此世及它世造成损害的行为。眼耳等前六识有恶性。
Morality can be simplified to the three kinds: benevolence, memoryless-ness, and ferocity.
I) Benevolence means the behavior that can benefit this and other generations. Eye-sense, ear-sense, etc., the former six senses have benevolent nature.
II) Ferocity means the behaviors can cause damages in this and other generations. The eye-sense, ear-sense, etc., former six senses have ferocious nature.

三）无记，道德上中性，不善不恶的行为会留下无记业，即无记忆的业或称净业。无记有两种：有覆无记，无覆无记。
（1） 有覆无记，这是在说第七识，前意识，其行为是染污但不产生善恶业，此称无记。前意识的记忆像似计算机的内存，随时更新变化，此说前意识的有覆性。
III) Memoryless nature, morally neutral, neither good nor evil behavior leaves behind unrecorded karma, i.e., karma without memory or immaculate karma. There are two kinds of memoryless nature, namely, Convertible Memoryless-ness and Nonconvertible Memoryless-ness.
A) Convertible Memoryless-ness is saying of the seventh sense, preconscious-ness, its behaviors are contaminations, but it does not produce good or evil karma, which is called Convertible Memoryless-ness. Preconscious memory is like the memory of a computer, updating all the time, which means that preconscious-ness is Convertible.

（2）无覆无记，这是在说第八识。许多无意识的性质终生不变，且其不辨善恶，本性非染，亦非善恶，故名无记，即无记忆。无覆，是说一个人从出生到死亡，一切都会被无意识记忆，无论这个人的思想意识记得还是不记得，它过去的经历记忆都会发生作用。
八识当中，第八识是无覆无记性；第七识是有覆无记性。眼耳等前六识这三种性质都有，于善法中，它们表现为善性；于恶法，它们就是恶性。
B) Nonconvertible Memoryless-ness is talking about the eighth sense, unconsciousness. Many unconscious natures remain unchanged throughout life, and it does not distinguish good and evil, its nature can’t be contaminated, nor good and evil, hence name of Memoryless-ness. The Nonconvertible Memoryless-ness means that everything is remembered unconsciously from the time a person is born to the time of death, and the memory of its past experiences comes into play whether the person's consciousness remembers it or not. 
Among the eight senses, eighth sense, unconsciousness, aka God-sense, is only nonconvertible memoryless nature; seventh sense, preconscious-ness, aka Eve-sense, is convertible memoryless nature. Eye-sense, ear-sense etc. former six senses have all the three ethical natures, which is saying that they appear as good nature when they are among good laws; when they are among evil laws, they show as evil nature.

11.4.5-6 八识与心所有法的相应 Correspondences between Eight Senses and Heartland Laws
前五识与三十四位心所有法相应，分别是五位遍行法，即作意、触、受、想、和思，五位别境法，即欲、胜解、念、定、和慧，十一位善法，即信、精进、惭、愧、无贪、无嗔、无痴、轻安、不放逸、行舍、和不害，三位根本烦恼，即贪、嗔、和痴，两位中随烦恼，即无惭和无愧，和八位大随烦恼，掉举，惛沉，不信，懈怠，放逸，失念，散乱，和不正知。
第六识，即意识，与51位心所有法（参见11.4.4.1节）都相应。
The former five senses correspond to the 34 heartland laws (cf. section 11.4.4.1), which are the 5 Omnipresent Heartland Laws, namely, attention, touch, acceptance, think, and mean; the 5 Particular Environment Heartland Laws, namely, desire, resolution, spell, stillness, and gnosis; the 11 Benevolent Heartland Laws, namely, belief, shame, sin, greedless-ness, non-irritability, non-ignorance, diligently advance, light ease, non-indulgence, acting renunciation, harmlessness; the Fundamental Annoyances, namely, greed, irritability, ignorance; the 2 Medium Following Annoyances, namely, shamelessness and sinlessness; and the eight Large Following Annoyances, namely, drowsiness, depression, unbelief, slackness, indulgence, lost spell, agitation, incorrect know.
The sixth sense, intent-sense, corresponds to all the 51 heartland laws (cf. section 11.4.4.1).

第七识，前意识，与18位心所有法相应，分别是五位遍行心所有法，作意，触，受，想，和思；一位别境法，慧；四位根本烦恼，贪，痴，慢，和我见；和八位大随烦恼，惛沉，掉举，不信，懈怠，放逸，失念，散乱，和不正知。
第八识，无意识，只与五位遍行心所有法相应，分别是作意、触、受、想、和思。
The seventh sense, preconsciousness, corresponds to the eighteen heartland laws, which are the 5 Omnipresent Heartland Laws, namely, attention, touch, acceptance, think, and mean; the 1 Particular Environment Heartland Law, gnosis; the 4 Fundamental Annoyances, greed, ignorance, arrogance, and Seth view; and the 8 Large Following Annoyances, drowsiness, depression, unbelief, slackness, indulgence, lost spell, agitation, incorrect know.
The eighth sense, unconsciousness, corresponds only to the 5 Omnipresent Heartland Laws: attention, touch, acceptation, think, and mean.

11.5 四食谛 Four Foods Crux
一切有情皆依此四食而住。
（一）段食，旧作搏食，变坏为相，谓于欲界，香、味、触三尘于变坏时能为食事。
（二）触食，旧作乐食，以触心所有法为体，触境为相，谓触喜乐之事，摄受喜乐等能为食事，如观戏剧，终日不食，不感其饥。
（三）思食，旧作念食，圣经里作末那食，以思心所有法为体，希望为相，谓思与欲俱转，希可爱境能为食事。如人饥渴，至饮食之处，当得饮食之思，否则健康堪忧。
（四）识食，执持为相，谓异熟果（参见11.6.1节）恒相续，执持有情生命，能为食事。如圣经中，夜间上帝变成一个火柱为迁徙的众生取暖，白天变成大云为它们遮蔽烈日，这是神识，即无意识，维持体温和出汗的功能。
All sentient beings live by these four foods. 
(1) Period Food, formerly known as Combat Food, is the phase of deterioration, which means that in Desire Boundary, that one desires fragrance taste and touch the three dusts can be food matters when deterioration happens. 
 (2) Touch Food, formerly known as Laugh Food, takes heartland law Touch as its body, and touching environments as its phenomena, the saying is that touching delightful laughable affairs, assimilating delight and laugh etc. can be food matters, as in the case of watching a play, which is not eaten all day long without feeling hunger. 
(3) Mean Food, formerly known as Spell Food, and in Bible as Mana food, with heartland law Mean as the body, hope as its phenomenon. The saying is that that Mean and Desire are both revolving, and the hope for lovable environments can be food matter. If a person is hungry or thirsty, and goes to the place of food and drink, he should have the Mean of food and drink, otherwise his health is in danger.
(4) Sense Food, holding on as its phenomena, is said that unconsciousness’ mutant fruits (cf. 11.6.1) flowing out continuously can hold sentient life, can be food matter. As in the Bible, God turns into a pillar of fire at night to warm the migrating beings, and into a great cloud during the day to shade them from the scorching sun, which is the function of God-sense, or unconsciousness, to maintain body temperature and perspiration.

11.5.2 橡子松子海草籽和玉米 Acorns Pine Nuts Seaweed Seeds and Maize
前面谈了在心理机制学寓言中神识喂养亚当识，夏娃识，和众生的食物，下面谈上帝给亚当和夏娃穿上了人皮（如图11.5.2右；参见10.9节）之后，喂养他们俩的四种食物：橡子、松子、水草籽、和玉米。本传说源自《墨西哥法典》中的《第五个太阳》（如图11.5.2左；参见第15.4节）。
Having previously talked about the food that God-sense feeds Adam-sense Eve-sense and sentient in the mind mechanic fables, the following talks about the four foods that God feeds Adam and Eve after he has clothed them in human skin (see Fig. 11.5.2, right; cf. Section 10.9): acorns, pinon nuts, seaweed seeds, and maize. This legend is derived from the Fifth Sun in Mexican Codex (see Figure 11.5.2, left; see Section 15.4).

根据墨西哥神话，世界之初，造物主阿弥陀生来就是一对儿，名作自在男和自在女。那夫妻俩生了四个儿子，红藏、黑藏、白藏、和蓝藏，分别主宰东、北、西、和南方。600年后儿子们创造了世界万物，包括太阳（神）奥林·托纳修（Ollin Tonatiuh）。奥林·托纳修就是插图11.5.2左图中间的那张脸，本义为 “奥林运动的冠军上前来发光” 。古墨西哥人认为太阳（神）每天东升西降，经历风霜雨雪，损耗很大，需要定期予以补充或重造。再造太阳（神）就是再次举办奥林运动，赛出冠军成为新的太阳（神）。但是举办奥林运动需要神和人为之牺牲。
According to Mexican mythology, in the beginning, the creator Ometeotl, who was both male and female, also known as couple of Tonacacihuatl and Tonacateuctli, gave birth to four sons, the Tezcatlipoca-s of the East, North, South, and West. After 600 years, the sons created the world, including the creation of Sun (God), Ollin Tonatiuh. Ollin Tonatiuh is the face in the center left of Illustration 11.5.2, which originally meant "Ollin champion comes forth to shine". Ancient Mexicans believed that the Sun (God), which rises and falls every day and undergoes rain and wind, wears out greatly and needs to be replenished or recreated periodically. Re-creation of the Sun (God) is to organize the Ollin Games again, the winner of the race to become the new Sun (God). However, to organize a new Ollin Movement requires Gods and men to be sacrificed for it. 

11.5.2-1 橡子 Acorns
虎劫是太阳石（如插图11.5.2左所示）的第一象限。橡子是虎劫中，神父喂养金童（即亚当）和玉女（即夏娃）的食物。古墨西哥人把造太阳（神）的世纪工程分成了四个阶段，分别是虎劫、风劫、雨劫、和水劫。虎字是说奥林运动的发起者不是一般人，他有什么特殊的？约公元1285年，中美洲的青松石王子（Turquoise Prince）决定牺牲自己，发起新的奥林运动，他将把墨西哥帝国送给新的奥林冠军。
Tiger Catastrophe is the first quadrant of the Sun Stone Calendar (shown on the left in Illustration 11.5.2). Acorns were the food that the Godfather fed the Gold Boy (i.e., Adam) and Jade Girl (i.e., Eve) during the Tiger Catastrophe. Ancient Mexicans divided the century project of recreating Sun (God) into four stages, namely, Tiger Catastrophe, Wind Catastrophe, Rain Catastrophe, and Water Catastrophe. The word Tiger means that the sponsor of the Ollin Movement is not an ordinary person; what is special about him? Around 1285 CE., Turquoise Prince of Central America decided to sacrifice himself to launch a new Ollin movement, in which he would give the Mexican Empire to the new Ollin champion. 

青松石王子献祭给了古神特拉洛克（如图11.5.2.1-3）500名童男。图2是母亲抱着因为献祭而患了婴幼儿神经发育失调症的墨西哥。因为患病，墨西哥的眼神有些特别（如图3，参见第三章《肉眼通》），就是青松石王子造出的第一颗太阳。图4是幼年的墨西哥。图6是谷伯遵从青松石王子的命令在喂橡子给墨西哥。图10显示，墨西哥长大后，就因为吃了橡子变黑了，成为了黑藏，北方之神，那橡子是什么？
Turquoise Prince sacrificed 500 boys to the ancient god Tlaloc (see Figure 11.5.2.1-3). Figure 2 shows a mother holding Mexico, who suffered from infantile neurodevelopmental disorder due to the sacrifice. Because of the disease, Mexico's eyes are a little special (see Figure 3, cf. Chapter 3 "Flesh Eyes Through"), which is the first sun created by Turquoise Prince. Figure 4 is the young Mexico. Figure 6 is Uncle Maize feeding acorns to Mexico at the order of Turquoise Prince. Figure 10 shows that when Mexico grew up, he turned black because of eating the acorns and became the Black Tezcatlipoca, the god of north. What is the acorns?

图6下半幅显示那橡子是由从灵水中生长的橡树结出的果实。图8显示内圈是个可以转动太阳石的密码，所以笔者认为那橡子相当于四大种（参见11.2节）之类的基本理论概念。佛教中，地水火风四大种亦被称作种子字。就学那么几个字，金童就成为北方不空成就佛了？《佛学次第统编》说， “界（即地）这一个字就值一尊佛！”
The bottom half of Figure 6 shows that the acorns are the fruits of an oak tree that grows from spiritual water. Figure 8 shows that the inner circle is a code for turning the Sun Stone Calendar, so author me believes that the acorns are equivalent to basic theoretical concepts such as the Four big Seeds (see Section 11.2). In Buddhism, the four big seeds of earth water fire and wind are also known as four seed words. Just by learning a few words like that, the gold boy became the “Northern Non-Empty Achievement Buddha”? The Compendium of Buddhism says, "The single word of Boundary (i.e., earth) is worth a Buddha!"

11.5.2-2 松子 Piñon Nuts
风劫是太阳石历（如插图11.5.2左所示）的第二象限，讲金童玉女在风风雨雨，不断变化的环境中迅速长大。风是四大种（参见11.2节）之一；在五蕴世间（俗称阴间），风是不断变迁的环境。在风劫中，青松石王子献祭了6名童女，包括自己的女儿翠玉女（如图11.5.2.2-5所示）给古代的女神翠玉女。墨西哥的传说，风劫中神喂松子给人吃；那松子是什么？这种松树的生命周期是600年，所以松子代表一个天道轮回周期中的有系统的上帝造人的经典案例，即灵丹（如图3所示）。当人吃了这样儿的灵丹（即案例），案例（即灵丹）就会逐渐变成人的灵魂的一部分（如图4所示）。图5和6显示，青松石王子喂食给金童玉女很多灵丹。
Wind Catastrophe is the second quadrant of the Sun Stone Calendar (as shown in Illustration 11.5.2, left) and speaks of the Gold Boys and Jade Girls growing up quickly in a stormy, ever-changing environment. The wind is one of the four big seeds (i.e. four basic elements, ref to section 11.2) in the five-node world (commonly known as the netherworld), is the ever-changing environment. During the wind catastrophe, Turquoise Prince sacrificed six young girls, including his own daughter, Chalchiuhtlicue (shown in Figure 11.5.2.2-5), to the ancient goddess Chalchiuhtlicue. Mexican legend has it that the god feeds pine nuts to human during wind catastrophe; what are those pine nuts? The life cycle of this pine tree is 600 years, so the pine nuts represent a classic case of a systematic human creation by God in one Godly Cycle, i.e. Spiritual Catholicons (shown in Figure 3). When a person eats such Spiritual Catholicons (i.e., cases), the cases (i.e.,Spiritual Catholicons) gradually becomes parts of the person's soul (as shown in Figure 4). Figures 5 and 6 show that Turquoise Prince feeds many Spiritual Catholicons to the Gold boys and Jade Girls.

图7显示蔻忑鹠鸺 （Coatlicue）正在喂食玉女们灵丹（即上帝造人的案例），即正在给她们讲七色鹿佛（即太阳神阿波罗；参见15.2节《鹿乘教》）的故事。图8显示蔻忑鹠鸺正在为玉女们展示 “千手观音” 的五百威仪十万八千魅力，正在教玉女们如何下蛊（种腐尸虫）。同时，她也对玉女们展示了自己的秘密，即她的力量源自上帝（即青松石王子）。她腰带上的骷髅头是她丈夫的。当青松石王子死后，她就把他的颅骨挂在自己的腰带上了。 
Figure 7 shows Coatlicue feeding the Jade Girls with spiritual catholicon (i.e., the cases of God creating human), that is, telling them the story of the Seven-Color Deer Buddha (i.e., the sun god Apollo; see Section 15.2, "Deer Vehicle Religion"). Figure 8 shows Coatlicue showing Jade Girls her “500 Majesties and 108,000 Charms” (cf. section 16.2) of "Thousand-Hand View-Sound Bodhisattva" and teaching them how to “project carrion beetle” on other people. At the same time, she also showed them her secret, that her power come from God (i.e., Turquoise Prince). The skull on her belt is her husband's. When Turquoise Prince died, she hung his skull on her belt. 

图9显示青松石王子正在主持奥林运动，他取消了两名金童候选人的参赛资格。图10显示，青年时期的墨西哥（又名特拉洛克，金童，美洲狮）成为了一名学者，正在商议推荐优秀的人去和翠玉女公主相亲。别人认为这是个升官发财的好机会，可墨西哥认为这是获得生命之树秘密的好机会。 
Figure 9 shows Turquoise Prince presiding over the Ollin Movement, disqualifying two Gold Boy candidates. Figure 10 shows that in his youth, Mexico (aka. Tlaloc, Gold Boy, and Jaguar) has become a scholar and is discussing recommending outstanding people to go on a blind date with princess Chalchiuhtlicue. Others think this is a good opportunity to get promoted and make money, but Mexico thinks it is a good opportunity to obtain the secret of Tree of Life. 

图11显示墨西哥（即美洲狮）正在和翠玉女约会。图左下角显示，谈话中，他从翠玉女偷到了一盒子灵丹。翠玉女的后半面脸是黑色的，表示她正在做亏心事，正在对墨西哥下蛊。图12上半幅显示青松石王子和蔻忑鹠鸺正在背后帮他们俩的女儿翠玉女偷（创伤）墨西哥的心。
 Figure 11 shows Mexico (aka. Jaguar) dating princess Chalchiuhtlicue. The lower left corner of the picture shows that during their conversation, he stole a box of Spiritual Catholicons from Chalchiuhtlicue. The back half of Chalchiuhtlicue's face is black, indicating that she is doing something wrong and is projecting carrion beetle on Mexico. The upper half of Figure 12 shows that Turquoise Prince and Coatlicue are secretly helping their daughter Chalchiuhtlicue to steal (to traumatize) Mexico's heart.

翠玉女和墨西哥的关系不融洽。时间流逝，俩人都过了正常婚嫁的年龄。青松石王子扬言，他不能亲眼看见翠玉女和墨西哥结婚，死不瞑目。墨西哥害怕青松石王子强迫他和翠玉女结婚，逃亡了（如图13所示）。图中，他背着棵果树，表明他已经被翠玉女严重地创伤了，患了精神病潜伏症。五年或十年后，当地狱果（即精神病潜伏症）发育成熟了，他就会堕入地狱（即患上精神病）。
The relationship between Chalchiuhtlicue and Mexico was not harmonious. Time passed, and both were past the normal age of marriage. Turquoise Prince threatened that he would not be able to see Chalchiuhtlicue and Mexico marry, he would die with his eyes wide open. Mexico was afraid that Turquoise Prince would force him to marry Chalchiuhtlicue, so he fled (as shown in Figure 13). In the picture, he is carrying a fruit tree on his back, indicating that he has been severely traumatized by Chalchiuhtlicue and has latent psychosis. Five or ten years later, when the fruit of hell (i.e. latent psychosis) matures, he will fall into hell (i.e. suffer from mental illness).

11.5.2-3 海草籽 Seaweed Seeds
雨劫是太阳石（如插图11.5.2左所示）的第三象限，义为墨西哥的世界里总是下雨，因为他遭殃了。什么是殃？幸福快乐的玉女（夏娃）是女神，是福；悲伤哭泣的玉女是殃。在雨劫中，墨西哥的世界里总是下雨，因为女神翠玉女，由于她爸爸死不瞑目，总是怨恨他。
Rain Catastrophe is the third quadrant of the Sun Stone Calendar (shown on the left in Fig. 11.5.2), which means that it always rains in Mexico's world because he was accompanied by a Misfortune. What is a Misfortune? A happy laughing Jade Girl (aka. Eve) is a Goddess, is a Fortune; a sad weeping Jade Girl is a Misfortune. In the Rain Catastrophe, it always rains in Mexico’s world, because goddess Chalchiuhtlicue, due to her father's death with eyes open, was always grouchy toward him.

 
多年后，墨西哥听说青松石王子过世了（如图11.5.2.3-2所示），就病倒了（即堕入了地狱，如图3所示）。他不明白为什么自己的前半生和青松石王子（死后的名字为左翼蜂鸟）绞在了一起。在随后的五百年中的某一天，他忽然回忆出了一岁时，左翼蜂鸟为自己做肉眼通（参见第3章）时的情景，获得了宿命通。注，在传说中，此雨劫通常被换算成为五百太阳历年。那时妈妈抱着生病的自己，忧心匆匆（如图3雕像正面，墨西哥怀中生病的孩子所示）。
Many years later, Mexico heard that the Turquoise Prince had passed away (as shown in Figure 11.5.2.3-2), and he fell ill (i.e., fell into hell, as shown in Figure 3). He did not understand why his first half life was entangled with the Turquoise Prince (whose name after death is Huitzilopochtli). One day in the following five hundred years, he suddenly recalled the scene when Huitzilopochtli made “Flesh Eye Through” (cf. Chapter 3) for him when he was one year old, and he gained “Fate Through” (cf. Chapter 10). Note: In legends, this rain catastrophe is usually converted into five hundred solar calendar years. At that time, his mother was holding him in her arms, worried and anxious (as shown in the front of the statue in Figure 3, where Mexico holds a sick child).

人三岁以前的记忆力量强大，在墨西哥文化中被称作灵龙，中华文化中被称作大力神和福，日耳曼文化中被称作马格尼，基督教和伊斯兰教中称作亚伯。图4显示墨西哥在灵龙的作用下，从地狱里飞出来了；他正沿着古代圣人的足迹，去继承左翼蜂鸟的王位，并且要把左翼蜂鸟作为上帝发射到墨西哥的天空, 开始墨西哥帝国。
The memory of a person before the age of three is very strong. It is called Quetzalcoatl in Mexican culture, Great Strength God and Fortune in Chinese culture, Magni in Germanic culture, and Abel in Christianity and Islam. Figure 4 shows that Mexico, by the function of Quetzalcoatl, flying out of hell; He was following in the footprints of the ancient sages, going to inherit the throne of Huitzilopochtli, and to launch Huitzilopochtli as God into the Mexican sky, to start Mexican Empire.

这个阶段的墨西哥（又名金童，美洲狮，特拉洛克）正由金童变成了美洲狮，又逐渐变成了特拉洛克。他的慧眼逐渐地睁开了，看见了美洲大陆连同无数的古文明都已沉入苦海（如图5所示）。以前被视为珍宝的灵丹，此时在他的慧眼的作用下，就如同海草籽，到处都是；所以墨西哥从古文明的碎片中提取出了无数的海草籽（即灵丹，如图6所示）。此慧眼就是左翼蜂鸟造的第三个太阳。
At this stage, Mexico (a.k.a. Gold Boy, Jaguar, Tlaloc) was changing from Gold Boy to Jaguar, and gradually to Tlaloc. His Gnostic Eye was gradually opened, and he saw that the American continent, along with countless ancient civilizations, had sunk into the bitter sea (as shown in Figure 5). The Spiritual Catholicons, which were previously regarded as treasures, were now, under the function of his Gnostic Eye, like seaweed seeds, everywhere; so Mexico extracted countless seaweed seeds (i.e., Spiritual Catholicons, elixirs, as shown in Fig. 6) from the debris of the ancient civilizations. This Gnostic Eye is the third sun made by Huitzilopochtli.

回国的途中，墨西哥发现代理国王翠玉女要杀自己，因此她和她的母亲蔻忑鹠鸺 （Coatlicue）打起来了；他就躲进了蔻忑鹠鸺的庙。过了很长时间，墨西哥认为自己的第一目的是让左翼蜂鸟成为新的太阳神，太阳神价值一百年的全世界GDP，而自己成为墨西哥国王的价值微不足道，就对人说，“我不是特拉洛克，我只是大西洋里的一只乌龟。”墨西哥是什么意思？
On his way back, Mexico found that the acting king, Chalchiuhtlicue, was trying to kill him, so she fought with her mother, Coatlicue; so, he hid into the temple of Coatlicue. After a long time, Mexico, believing that his first purpose was to make Huitzilopochtli the new Sun God, that God is worth 100 years of Global GDP, and that its own value in becoming the king of Mexico is negligible, said to the people, “I'm not a Tlaloc, I'm just a turtle from Atlantic Ocean.” What does Mexico mean?

墨西哥放弃了王位的继承权，而且乌龟是妓院里男佣的别名儿。插图6还显示了墨西哥对翠玉女的暗示 “如果婚礼后的第二天早晨你杀了我，那我辛辛苦苦收集来的这些草籽（即灵丹）都将落回海底，你再也看不见了！” 翠玉女看墨西哥无心和她争夺王位，又这么谦卑，就同意和他结婚了（如图7和8所示）。俩人结合成了一位新的双身神（或佛）：阿弥陀。
Mexico gave up his right to inherit the throne, and turtle is another name for the male servant in brothel. Illustration 6 also shows Mexico hinting to acting king Chalchiuhtlicue, "If you kill me the morning after our wedding, all the seaweed seeds (i.e. Spiritual Catholicons) that I have collected with great effort will fall back to the bottom of sea, so you will never see them again!" Seeing that Mexico had no intention of competing with her for the throne and was so humble, Chalchiuhtlicue agreed to marry him (as shown in Figures 7 and 8). The two combined to form a new two-body God (or Buddha): Ometeotl.

11.5.2-4 玉米穗 Maize Cob
水劫是太阳石历（如插图11.5.2左所示）的第四象限，是说翠玉女成为众生之母后，发起了大洪水，毁灭了旧世界，创造了新世界，名为墨西哥。在这个新世界里，墨西哥人以玉米穗为食。那大洪水和玉米穗都是什么？
大洪水义为翠玉女作为国王发起了一场文化大革命，废除了以前诸神，改国号为墨西哥。墨西哥人都崇拜左翼蜂鸟为新的太阳神（佛教中作大日如来），以墨西哥和翠玉女为始祖，蔻忑鹠鸺为新的天道轮回守护女神（佛教中作南海观音，宝生佛），墨西哥的启蒙老师谷伯为谷神（佛教中作燃灯佛）。佛教徒崇拜这五位为五方佛。其中的金童（即亚当）为释迦摩尼；玉女（即夏娃）为观音菩萨。
Water Catastrophe is the fourth quadrant of the Sun Stone Calendar (as shown in the left illustration 11.5.2). It says that after Chalchiuhtlicue became the mother of all livings, she aroused a big flood, destroyed the old world, and created a new world called Mexico. In this new world, Mexicans eat corn cobs. So, what are the big flood and corn ears?
The Big Flood means that Chalchiuhtlicue, as the king, launched a cultural revolution, abolished the previous gods and goddesses, changed the country's name to Mexico. The Mexicans worship Huitzilopochtli as new Sun God (Called “Great Sun Tathagata” in Buddhism), Mexico and Chalchiuhtlicue as Mexican primogenitors, Coatlicue as the new Guardian Goddness of Godly Cycle (called “South Sea View-Sound Bodhisattva” in Buddhism), and Mexico's revelation teacher Uncle Maize as the new Maize God (called Lamplighter Buddha in Buddhism). Buddhists worship these five positions as the Five Buddhas. Among them, the gold boy (Adam) is Shakyamuni, and the jade girl (Eve) is Guanyin (i.e. View-Sound) Bodhisattva.

图11.5.2.4显示婚礼之后，翠玉女向墨西哥展示了创作《墨西哥法典》的计划，她要从草籽中挑选出一千零一颗灵丹，然后用左翼蜂鸟造人的理论和过程为线索把那一千零一颗灵丹束成亦作蜻蜓眼塔。图3是墨西哥此时的肖像，他身体如同充满了众功德水的大云，充满了天空。图4是翠玉女的肖像，展示了她的语言才华，出口成章，把充满众功德水的大云变成锦绣文章，从天而降。俩人把左翼蜂鸟造太阳（神）的故事线索编织成了一张网（如图5所示），把一千零一颗灵丹串联成了一个玉米穗儿（如图6所示），来和墨西哥人分享（如图7所示）。这就是我们今天看到的《墨西哥法典》，又名《无字天书》（如图8所示）。
Figure 11.5.2.4 shows that after their wedding, Chalchiuhtlicue showed Mexico her plan to create the Mexican Codex. She wanted to select 1,001 Spiritual Catholicons (aka. Sage’s Pearls and Sky Pearls) from the seaweed seeds, and then use the theory and process of Huitzilopochtli creating humans as clues to tie the 1,001 Spiritual Catholicons into a dragonfly eye tower. Figure 3 is Mexico's portrait currently. His body is like a big auspicious cloud, filling the sky. Figure 4 is the portrait of Chalchiuhtlicue, showing her language talent, speaking fluently, turning the big juristic cloud filled with water of merit into many splendid articles that fell from the sky. The two wove the clues of the story of Huitzilopochtli creating Sun (God) into a net (as shown in Figure 5) and connected the 1,001 Spiritual Catholicons into a maize cob (as shown in Figure 6), to commonwealth with the Mexicans (as shown in Figure 7). This is the Mexican Codex we see today, also known as the Painted Book (as shown in Figure 8).

11.6 五果 Five Fruits 
生命之树结的果共有五种，分别是异熟果、等流果、士用果、离系果、和增上果。
Tree of Life bears five kinds of fruits, namely, Mutant Fruit, Equal Stream Fruit, Warrior’s Usage Fruit, Off-is Fruit, and Escalator Fruit.

11.6.1 异熟果 Mutant Fruit 
异熟，是无意识的主要特性。变异即是成熟，因为变异可以持业。业是身口意的行为习惯。现在的身口意行为是过去积累的业的现行，所以业就是身口意的行为。异熟果是说无意识收集来的诸法种在生活中受熏染而成长，异类、异地、异时而成熟。什么是诸法种子？如本章生命之树所谈的五位百法就是。什么是异类？如本章的百法就是众生被分成了五位，每位法中还有分位，都可以认为是彼此各异的类。什么是异地？如插图11-23至31所示的九地各异。什么是异时而熟？任何一个行为，其异熟果可能三个月后成熟，也可能三年后成熟，也可能十年、三十年后成熟。
Mutation, is the main characteristic of unconsciousness. Mutation is ripening because it can keep karma. Karma is the behavioral habits of the body, mouth, and intention. The present behaviors of body, mouth, and intention are the performance of karma accumulated in the past, so karma is the bodily orally and intentional behavior. Mutant Fruits means that the juristic seeds collected by unconsciousness grow in life by being fumigated, and ripen in different species, in different places, at different times. What are the juristic seeds? As for the “5 positions 100 laws” explained in the Tree of Life, all are juristic seeds. What is the said different species? As for the 100 laws in the chapter are all sentient, are categorized into five positions, and more sub-positions, what can be viewed as such a few different sentient species. What is the said different locations? As for any behaviors of present, their mutant fruits may ripen at any heartlands in illustration 11-23 to 31. What is the said different time? As for any behavior, its mutant fruit may ripen in 3 months, in 3 years, in 10 years, or in 30 years.

无意识自是自果；异熟果是无意识自体变异的体现。无意识的异熟果一但成熟，许多异熟果流出如同瀑布的水流，恒相续，可以保持有情的身命和业，因此有情有了命根和业力。在因果关系的分析中，异熟自成一类，异熟果的原因是异熟。
Unconsciousness self is the self-fruit; the mutant fruit is the manifestation of unconsciousness’ mutation. As soon as the mutant fruits in unconsciousness are ripe, many of them flow out like waterfall streams, constant and continuous, which can maintain the body's life and karma, and thus sentient beings have their life root and karmic power.  In the analysis of causality, mutant fruit is in a category of its own, the cause of mutant fruit is mutation.

11.6.2 等流果 Equal Stream Fruit 

果与因相似，同类或相似的果法，前法为后法开导，持续不断地从生命之树中流出，被称为等流果。前法为后法开导是说，前善果引后善法相继，被牵引的后果与前因相似；前无记业引流后无记业同类跟随；前念恶行招引后面的恶业相继，果似因而流出。此果虽然是以前意识为主导，圣人说，应当考虑这是心整体的功能，八种识中都有等流果。
Fruits are like causes, same category or similar fruit laws, the former leading the latter, continually flowing out from Tree of Life are named as Equal Stream Fruit. The former leading the latter is saying that former benevolent fruits lead succeeding benevolent laws, the being led latter fruits and the former causes are similar; former memory-less karma draws the flow of the latter memory-less karma of the same kind to follow; the front ferocious spells of ferocious behaviors attract the evil karma that follows, the fruits are similar to the reasons, hence flowing out. The fruits are dominated by preconscious-ness though, sages say, it should be considered that this is a function of the heart (i.e., mind) as a whole and that there are Equal Stream Fruits in all the eight senses.

在因果关系的分析中，等流因由三种因构成：遍行因、相应因、同类因。遍行因是说心所有法中的五位遍行法，无处不在，可以为因。相应因，例如，当前意识生起时，与其相应的18位心所有法（参见识蕴）会相应而起；当意识升起时，与其相应的51位心所有法也会伺机而动；当行舍时，无意识（古作神识，亦作福）会出现。同类因，意处（即前意识）中的胜者招引分布在三界九地（如图11.6.2）的同类来分食可爱果。
In the analysis of causation, equal stream causes consist of three kinds of causes: omnipresent migration cause, correspondence cause, and same category cause. The omnipresent migration cause means that the five Omnipresent Heartland Laws (cf. section 11.4.4.1.1) are ubiquitous and can be the causes. Corresponding causes, e.g., when preconsciousness arises, its corresponding 18 associative heartland laws (cf. sense node) will arise; when intent-sense (i.e., consciousness) rises, its corresponding 51 correlative heartland laws (cf. sense node) will also be waiting for the opportunity to move; and when acting renunciation, unconsciousness (anciently known as God-sense, Fortune) will appear. Same category causes are such as victors in preconsciousness attract the same kinds of interests distributed in the three boundaries nine heartlands (see figs. 11.6.2) to partake of the lovely fruits.

广义上讲，等流果亦是异熟果。五果中的异熟果、士用果和增上果，都可以通摄一切因果。五果的区分需从依处着眼：习气依处得异熟果；随顺依处得等流果；士用依处得士用果；真见依处得离系果；所余依处得增上果。
In a broader sense, equal-stream fruits are also mutant fruits. Among the five fruits, mutant fruit, warrior’s usage fruit, and escalatory fruit, each can assimilate all causalities. To distinguish the five fruits, should look at the dependent places: dependent place of habits, life tree bears mutant fruits; dependent place of obedience, life tree bears equal-stream fruits; dependent place of warrior’s usage, life tree bears warrior’s usage fruits; dependent place of true view, life tree bears off-is fruits (i.e., liberation fruit); all other dependent places, life tree bears escalatory fruits.

  

下面以十恶十善的因果来说明等流果。
甲）杀生因果，杀生之罪能令众生堕三恶道（如图11.6.2-20，21，22）。若生人中，得二种果报，短命，多病。若离杀生，即得成就十离恼法：（一）于诸众生普施无畏；（二）常于众生起大慈心；（三）永断一切嗔恚习气；（四）身常无病；（五）长寿；（六）恒为非人之所守护；（七）常无恶梦，寝觉快乐；（八）灭除怨结，众怨自解；（九）无恶道怖；（十）命终生天。
The following is illustrations of equal-stream fruits in terms of the cause and effect of the ten evils and ten goods.
I) Cause and effect of killing livings, the crime of killing can cause sentients to fall into the three ferocious paths (cf. Figs. 11.6.2-20, 21, 22). If born among human beings, gain the two kinds of fruit retributions: short life, and many illnesses. If leaving killing, achieves the Ten Laws of leaving annoyance: (1) pervasively donating fearlessness to sentient beings; (2) constantly with great merciful heart to sentient beings; (3) permanently severance off all habits of irritable indignity; (4) constant absence of disease in body; (5) longevity; (6) constant guardianship from non-humans; (7) constant absence of nightmares and enjoyment of delightful sleep; (8) extinction of complaining ties, and self-solutions of all grudges; (9) absence of terrors from ferocious paths; (10) will escalate to sky at end of the life.

乙）偷盗之因果，劫盗之罪亦使众生堕三恶道。若生人中，得二种果报：贫穷，共财不得自在。若离偷盗，即得十种信法：（一）资财盈积；（二）多人爱念；（三）人不欺负；（四）十方赞美；（五）不忧损害；（六）善名流布；（七）处众无畏；（八）财命色力，安乐辩才，具足无缺；（九）常怀施意；（十）命终生天。
丙）邪淫之因果，邪淫之罪亦令众生堕三恶道。若生人中，得二种果报：妻子不贞洁，不得随意眷属。若离邪淫，即得四种智所赞法：（一）诸根调顺；（二）永离喧掉；（三）为世称叹；（四）妻莫能侵。
II) Cause and effect of stealing, the crime of robbery and theft also cause sentient to fall into the three ferocious paths. If born among human beings, gain the two types of fruit retributions: poverty, and insufficient on commonwealth. If leaving stealing, gain the ten kinds of belief laws: (1) accumulating wealth to fulfillment; (2) being loved and spelled by many; (3) not to be bullied; (4) being praised in ten directions; (5) not worrying losses and damages; (6) good reputations spreading prevailingly; (7) being fearless in crowds; (8) wealthy fate, colorful power (color means matter, substance in Buddhism, so here it means physical; cf. color node), and ease-fully enjoying eloquence; (9) always bosom renunciative intentions; (10) escalating to sky at the end of life.
III) Cause and effect of heretical sexuality, the crime of heretical sexual conducts also causes sentients to fall into the three ferocious paths. If born among humans, gain the two kinds of fruit retributions: wife is unchaste; cannot get agreeable affiliations. If leaving heretical sexual behaviors, gain the four kinds of intelligences praised by all: (1) all roots are concordant; (2) forever left from clamor; (3) being praised by mundane beings; (4) wife not being intruded.

丁）妄语之因果，妄语之罪亦令众生堕三恶道（如图11.6.2-20、21、22）。若生人中，得二种果报：多被诽谤，为他所诳。若离妄语，即得八种天所赞法：（一）口常清净，如优钵华香；（二）为诸世间之所信服；（三）发言成证，人天敬爱；（四）常以爱语安慰众生；（五）得胜意乐，三业清净；（六）言无误失，心常欢喜；（七）发言尊重，人天奉行；（八）智慧殊胜，无能制伏。
戊）绮语之因果，绮语之罪，亦令众生堕三恶道。若生人中，得二种果报：言人不信，语不明了。若离绮语，即得成就三种决定：（一）定为智人所爱；（二）定能以智，如实答问；（三）定于人天威德最胜，无有虚妄。
IV) Cause and effect of delusive speech, the crimes of delusive speeches also cause sentients to fall into the three ferocious interests (Fig. 11.6.2-20, 21, 22). If born among humans, receives two kinds of fruit retributions: being slandered often; being deceived by others. If afar delusive speeches, gain the eight honorable laws praised by skies: (1) a constantly immaculate mouth, like fragrant flower in a beautiful vase; (2) faithfully believed by all mundane beings; (3) speeches are readily testified, are respected and loved by humans and skies; (4) always consoling sentient beings with lovable words; (5), gain victoriously intentional laughs, with bodily, oral, and intentional, the three kinds of immaculate karmas; (6) no mistakes in speeches, the heart always rejoices; (7) speech is respected and valued, humans and skies follow it; (8) intelligence and gnosis are superiorly victorious, no one who can subdue it.
V) Cause and effect of flowery speeches, the crime of flowery speeches also causes sentient beings to fall into the three ferocious paths. If born among humans, gain the two kinds of fruit retributions: words are not believed, and speeches are not clear. If leaving away flowery speeches, gain the three kinds of certainties: (1) being loved by the wise; (2) capable to answer questions factually by intelligence; (3) definitely the most victorious virtues and majesties among humans and skies, without illusions.

己）恶口之因果，恶口之罪，亦令众生堕三恶道。若生人中，得二种果报：常闻恶声，言多诤讼。若离恶口，即得成就八种净业：（一）言不乖度；（二）言皆利益；（三）言必契理；（四）言词美妙；（五）言可承领；（六）言则信用；（七）言无可讥；（八）言尽爱乐。
庚）两舌之因果，两舌之罪，亦令众生堕三恶道。若生人中，得二种果报：眷属乖离，亲族弊恶。若离两舌，即得五种不可坏法：（一）得不坏身，无能害故；（二）得不坏眷属，无能破故；（三）得不坏信，顺本业故；（四）得不坏法行，所修坚固故；（五）得不坏善知识，不诳惑故。
VI) Cause and effect of ferocious mouth, the crime of ferocious mouth also causes sentients to fall into the three ferocious paths. If born among humans, gain the two fruit retributions: often hearing ferocious voices; words are more about expostulations and litigations. If leaving ferocious mouth, soon can achieve the eight kinds of immaculate karma: (1) words do not misbehave; (2) speeches are beneficial; (3) words definitely concord to principles; (4) sayings and words are wonderful; (5) speeches are agreeably acceptable; (6) speeches are trustworthy and useful; (7) speeches are free from ridicule; (8) sayings are all lovable and laughable.
VII) Cause and effect of two-tongue (i.e., sowing discord among people), the crimes of two-tongue also cause sentients to fall into the three ferocious paths. If born among humans, gains two kinds of fruit retributions: family members leave him or her; relatives and clansmen despise him or her. If leaving two-tongue, gain the five indestructible laws: (1) gain of an indestructible body, because of none the capable to harm him or her; (2) gain of an indestructible family, because of none the capable to separate them; (3) gain an indestructible belief, which is obedient to one's own karma; (4) gain indestructible juristic behaviors, because of solid cultivation; (5) gain of indestructible benevolent knowledge, because of not deceiving and suspecting.

辛）贪欲之因果，贪欲之罪，亦令众生堕三恶道（如图11.6.2-20，21，22）。若生人中，得二种果报：心不知足，多欲无厌。若离贪欲，即得成就五种自在：（一）三业自在，诸根具足故；（二）财物自在，一切怨贼，不能夺故；（三）福德自在，随心所欲，物皆备故；（四）王位（注1）自在，珍奇妙物，皆奉献故；（五）所获之物，过本所求，百倍殊胜，由于昔时，不悭嫉故。
注11.6.2-1，全部的佛教徒都是真正的上帝的子女，所以都是法王子，法公主，法王，或法女王。这是佛教的传统。
VIII) Cause and effect of greedily desire, the crime of greedy desire also causes sentients to fall into the three ferocious paths (see fig. 11.6.2-20, 21, 22). If born among human beings, gain the two fruit retributions: heart without contentment; insatiable multi desires. If leaving greedy desires afar, soon achieve the five kinds of self-sufficiencies: (1) three karmas self-sufficiencies, because of having all the roots; (2) financial assets self-sufficiency, because all resentful thieves can not take them away; (3) fortune and virtue self-sufficiency, because everything is available at one's own will; (4) king’s throne (note 1) self-sufficiency, because all the treasures and wonders are offered; (5) all things gained are a hundred times more than one could ever ask for, because one did not be stingy and jealous in the past.
Note 11.6.2-1, All Buddhists are authentic children of God, and so all are juristic princes, juristic princesses, juristic kings, and juristic queens. This is a Buddhist tradition.

壬）嗔恚之因果，恚嗔之罪，亦令众生堕三恶道。若生人中，得二种果报：常被他人求其长短，常被于他之所恼害。若离嗔恚，即得八种喜悦心法：（一）无损害心；（二）无嗔恚心；（三）无诤讼心；（四）柔和质直心；（五）得圣者慈心；（六）常作利益，安众生心；（七）身相端严，众共尊敬；（八）以和忍故，速生仙境。
IX) Cause and effect of irritable indignity, the crime of irritable indignity also causes sentients to fall into the three ferocious paths. If born among humans, gain the two fruit retributions: always being asked for faults and deficiencies; often being annoyed and harmed by others. If leaving irritable indignity afar, soon gain the eight kinds of delightful heart laws: (1) harmless heart; (2) non-irritable heart; (3) no heart of expostulation and litigation; (4) soft and qualitative upright heart; (5) gain of sagely merciful heart; (6) always to do beneficial profit to comfort sentients’ hearts; (7) decent bodily appearances are respected by crowds; (8) due to harmonious countenances, speedily aboard godly environment.

癸）邪见之因果，邪见之罪，亦令众生堕三恶道。若生人中，得二种果报：生邪见家，其心谄曲。若离邪见，即得成就十功德法：（一）得真善意乐，及真善等侣；（二）深信因果，宁殒身命，终不作恶；（三）唯归依佛，非余天等；（四）直心正见，永离一切之吉凶疑网；（五）常生人天，更不在于恶道；（六）无量福慧，转更增胜；（七）永离邪道，行于正道；（八）不起身见，舍诸恶业；（九）住无碍见；（十）不堕诸难。
X) Cause and effect of heretical views, the crime of heretical views also can cause sentients to fall into the three ferocious paths. If born among humans, receive the two fruit retributions: born in heretical family, with a flattery heart. If leaving heretical views afar, soon gain the ten kinds of virtuous merit laws: (1) gain of intentional laugh of true benevolence, and true benevolent companion, etc.; (2) deeply belief in the cause and effect, rather than perish not to do evil; (3) only converting to Buddha (note, Buddha is a Pali word, means perception), not other skies, etc.; (4) straightforward heart with correct views, leaving afar from suspenseful net of all the auspicious and ominous for ever; (5) constantly reborn among humans and skies, not going to the ferocious paths; (6) infinite quantity of fortune and gnosis, and turning to be more victorious; (7) behaving on correct path, to be far away the heretical paths forever; (8) not arousing Seth-view, and giving up all the ferocious karmas; (9) dwelling on non-hindrance views; (10) not falling into all kinds of difficulties.

11.6.3 士用果 Warrior’s Usage Fruit 
士用果，是作者借助于工具媒体等所做事业，如农夫之于庄稼收获谷麦，商贾之于货物仓储运输获得金钱利润，僧道之于道果为他人解惑超渡。士用果的原因是 “能”，称作能作因，圣经用词 “亚伯”（义为能；如图11.6.3-8），亦作观待因，即人的主观能动性。能作因是集起四缘（能缘缘，所缘缘，等流缘，增上缘；参见14.1节）中的能缘缘。那这 “能” 是个什么东西？
Warrior usage fruit, which is the undertakings done by the maker with the help of tools and media, such as farmers harvesting crops, merchants warehousing and transporting goods to obtain monetary profits, and such as, monks and nuns using Off-is Fruits to solve donatory muddles and transcendentally ferry them. The cause of Warrior Usage Fruit is “able,” called “Able Reason”, the Biblical word for it is “Abel” (meaning able; see figs. 11.6.3-8), and known as “reason of watching-that await-here”, that is, human subjective initiative. The “Able Reason” is the first factor among Aggregate Arousal’s (cf. 14.1) four factors: able-to-aggregate factor (i.e., subjective), being-aggregated factor (i.e., objective), equal-stream factor, escalator factor. Then, what is this “able”?

“能”是前意识（夏娃识）执着的 “前念衰败后的痕迹”，有思想机制中内部的“随念自我”的功能。佛教中称此微弱的 “自体”为 “摩纳婆”（汉译为儒童）；此状态的身体状态为 “神身天”（如图8所示）。此 “能” 在中华文化中称作 “福”（如图35），亦作大力神，印度教中作婆罗门（Brahmin），基督教伊斯兰教和古埃及文化中称作亚伯（Abel；如图38），日耳曼文化中作马格尼（Magni），墨西哥文化中作灵龙（Quetzalcoatl；如图36，39）。
The “Able” is the “trace of the faded former thought” that the preconscious (Eve-sense) clings to and has the function of internal “along thoughts ego” in mind mechanism. In Buddhism, the “Able” is called “Manava” (which is translated into Chinese as “Genius child”); the physical state is called “God’s Body Sky” (as shown in Figure 8). The “Able” is called “Fortune” (as shown in Fig. 35), also known as Great Strength God in Chinese culture, Brahmin in Hinduism, Abel in Christian Islam and ancient Egyptian culture (as shown in Fig. 38), Magni in Germanic culture, and Quetzalcoatl in Mexican cultures (as shown Figures 36, 39).

能做因或观待因依领受依处而建立，即依于主观和客观的受性而建立。观待因，谓观待此令彼诸事或生或住或成或得；依此，观待因又可分为两种意义。
（一）就人而言，此力用乃依有情而生，如农夫之于捣碎麦成面，商贩之于理财而获利，皆依彼士夫之力而成诸事业。
（二）就法而言，诸法之生乃因诸作具而有，如农夫因庄稼而收获，商贾因货而获利。
结合这两种意义，士用果，是作者依靠工具而成就的事业；此果广通一切有为法。
“Able Reason” or “Watching-That Awaiting-Here Reason” is established in accordance with the place of acceptance, i.e., in accordance with the subjective and objective nature of receiving. The “Reason of Watching-That Awaiting-Here” is that watching-that and awaiting here can cause all affairs to be born or to sustain or to establish or to obtain; accordingly, the cause can be divided into two meanings.
(1) In the case of human beings, this power usage is generated by sentient beings, such as the farmer who pounds wheat into flour, or the merchant who manages his money and makes a profit, all of which business affairs are generated by the human powers. 
(2) As far as law is concerned, all laws come into being by means of various tools and medias, such as the farmer harvesting crops and the merchant profiting from goods. 
Combining these two meanings, the “warrior’s usage fruit”, is the life business that the maker accomplishes by relying on his tools; and this fruit is broadly applicable to all “have as laws” (i.e., all mundane laws).  

11.6.4 离系果 Off-is Fruit 

系即是，义为在认知的过程中系缚结生。“系缚结生”是说“亚当识（即无意识的污染部分）和夏娃识（即前意识）”缔结生命，创造众生。夏娃识能辨别善恶美丑，进而润色主观和客观事物成为生命体，成为众生。他们俩制造生命体的速度很快，很短的时间内就能制造一个小世界的众生（参见14.1节《集起》）。随着生活，亚当识和夏娃识不断地创造众生，人就有了“八万四千烦恼（亦作尘劳，魔军，病；参见14.3节《烦恼的数》）”。或说人只造业，不消业，以至于身心日益沉重，成为了“自我（即转移身见；参见11.4.4.1.4《根本烦恼》）”的奴隶。此中亚当识和夏娃识的过失严重，实行割礼和洗礼是必要的。离系是说，人接受了割礼和洗礼之后，移除了“八万四千尘劳”，脱离了烦恼的系缚，获得了解脱。所以，离系果义为被拯救了，解放了，涅槃。
The word “Is” of Off-is Fruit is present tense third-person singular of “Be”, means tethering livings during cognitions. The phrase “to tether livings” means that “Adam-sense (i.e., the contaminated part of unconsciousness) and Eve-sense (i.e., pre-consciousness)” tie up life, and create sentients. Eve-sense can distinguish good, evil, beauty and ugliness, and then embellish subjective and objective things to become life forms and sentients. Adam-sense and Eve-sense create living beings very fast, just in a short time they can create a small world of sentient beings (cf. Section 14.1, “Aggregate Arousal”). As life goes on, Adam-sense and Eve-sense continue to create sentients, therefore human has “84,000 annoyances (also known as dust labors, demonic armies, and diseases; see Section 14.3, “Number of Annoyances”). Or saying that mundane people only create karma, do not eliminate them, so that their bodies and hearts become increasingly heavy, and they become slaves to Seth (i.e., ego, translocation body view; cf. 11.4.4.1.4 Fundamental Annoyances). In this case, the faults of Adam-sense and Eve-sense are so serious that circumcision and baptism are necessary. The word Off-is means that after receiving circumcision and baptism, a person has eliminated the “84,000 Dust Labors”, untethered from the bondages of annoyances, gained salvation. So, Off-is Fruit means liberation, salvation, nirvana.

什么是割礼？割礼是说用慧（亦作金刚，扫帚），来消除迷惑和烦恼，就像用刀来切东西，如同用扫帚来扫地，所到之处，无明黑暗都可以被消灭。割礼的过程就是学习四胜谛，移除“八万四千尘劳”的过程。
什么是洗礼？修习道谛的过程就是根据 “净识害有”的原理，引净识杀死烦恼和习气，消除精神污染的过程。因为识在四大种之中是水（参见11.2节），古人就形象地把修习道谛，这个洗礼的过程说成了，“引发大洪水，淹死八万四千魔军”。在本书的16.3节，埃及夏娃展示了她自己的洗礼，成为众生之母的过程。
What is circumcision? Circumcision is the use of gnosis (also known as philosopher’s stone, broom) to remove muddles and annoyances, like using a knife to cut something, like using a broom to sweep the floor, wherever you go, the darkness of ignorance all can be eliminated. The process of circumcision is the process of learning the Four Victorious Cruxes to remove the “84,000 Dust Labors”.
What is baptism? The process of practicing Path Victorious Crux is the process of eliminating spiritual pollution by invoking immaculate senses to kill annoyances and habits according to the principle of “immaculate senses harm haves”. Because senses are water among the four great seeds (cf. 11.2), the ancients figuratively described the process of baptism as “triggering a great flood and drowning 84,000 demonic armies”. In section 16.3 of this book, Egyptian Eve demonstrates her own baptism into the process of becoming the mother of all living beings.

图11.6.4-35显示离系果是禁果，什么意思？在修习道谛，成就离系果的过程中，修习者是根据 “无意识（古作神识）只与舍受相应”的原理，用 “行舍” 来引发 “正等明”的出现，并滋养其生长壮大。“正等明”就是 “无所有天”（如图2），亦作微妙本心，常寂光天，拯救，涅槃，毕竟空，无上正等正觉，太阳神，大日如来，梵语阿褥多罗三藐三菩提，纳瓦特语奥林·托纳修（Ollin Tonatiuh）。正等明只与舍性相应，只与等、舍、空相应，不与有、集、取相应。若你去摘取离系果，它就灭了，死了，而你就已经损失灵水了，如图35所示。那如何成就离系果？道谛的十渡总括了一切成就离系果的办法，总括了一切善法。
Figure 11.6.4-35 shows that Off-is Fruit are forbidden fruits, wherein? In the process of practicing Path Crux to achieve Off-is Fruit, practitioners, based on the principle that “unconsciousness (anciently known as God-sense) corresponds only to renunciation acceptance”, use “acting renunciation” to trigger the emergence of the “Correct Equality Light” and nourish its growth and development. The “Correct Equality Light” is the “No Objective Have Sky (as in Figure 2)”, also known as “Delicately Wonderful Original Heart”, Constant Silence Light Sky, Salvation, Nirvana, Empty after All, Non-Upper Correct-Equality Correct-Perception, Sun God, Great Sun Tathagata, Sanskrit word Anuttara Samyak Sambodhi, Nahuatl word Ollin Tonatiuh. Correct Equality Light corresponds only to renunciative acceptance, only to equality, renunciation, and emptiness, not to have, aggregate and fetch. If you fetch the off-is fruit, it perishes, dies, and you have lost spiritual water, as shown in Figure 35. So, how to accomplish the off-is fruit? The ten Arks in Path Crux summarize all the ways to achieve the fruits, summarizing all the benevolent laws.

为了取得和持有离系果，古人建立了基于涅盘的无为法。无字代表涅槃，如插图2所示，区别于有为法。有为法是基于帝释天（即转移身见，我）的法，如五蕴中的94位法，都是有为法。唐玄奘（公元602- 664）依据成就涅槃的程度不同设立了六位无为法，分别是虚空无为，择灭无为，非择灭无为，不动无为，想受灭无为，和真如无为。
To attain and hold the off-is fruits, Ancients established “None-as Laws” based on nirvana which is as shown in Illustration 2. The word None means empty after all, distinguishing it from the Have-as Law. The Have-as Law based on the Seth Sky (i.e., translocation body view, I), such as the 94 laws talked in five nodes, all are have-as laws. Tang Tripitaka (602- 664 CE) established the six None-as Laws based on different degrees of attainment of nirvana: vague empty none-as, selective termination none-as, non-selective termination none-as, immovability none-as, think acceptance extinction none-as, true suchness none-as. 

甲）虚空无为，古代和现代的心理学都发现了这种人，就有人有这样的性格或世界观。从虚望空，随遇而安，无所事事，什么事都看得开，就是虚空无为。另外，有些人擅研究，爱读书，观察飞花落叶，就觉悟了法性和集起（参见14.1节），成为了辟支佛。这种人的觉悟肤浅朦胧，不彻底且不系统，所以也被称作虚空无为。
乙）择灭无为，谓有选择地消灭了某些烦恼障或所知障。例如15.2节《鹿乘果》中的前三果（如插图33，35）都属于择灭无为。另外第16章《道谛》中的一地至七地成就，也都属于择灭无为。
I) Vague Empty None-as Law. Both ancient and modern psychology have discovered this kind of person who has such a personality or worldview, looking from vague to empty. To be at peace in ever-changing environments, to do nothing, to be open to everything, is “vague empty none-as law”.  In addition, some people are good at research, love reading, observing flying flowers and falling leaves, then realize juristic nature and Aggregate Arousal (cf. section 14.1), become a “Path Explorer Buddha”. Because such people's enlightenment is superficial and hazy, not thorough, not systematic, their enlightenments are also called “vague empty none-as law”.
II) Selective Termination None-as Law, the saying is that some Annoyance Hindrance and Know Hindrance are selectively eliminated. Such as in section 15.2 Deer Vehicle Fruits, the first three shamanic fruits (as shown in fig. 33, 35), all are this kind of Selective Termination None-as Law. And in chapter 16 Path Crux, achievements from the first land to the seventh lands, all belong to this category.

丙）非择灭无为，不由智力的捡择，依诸法性清净，行于金刚无间道（如圣经中的大洪水；参见16.7节和第17章），达善恶两灭。15.2节的阿罗汉果，和第16章中的八至十地成就都属于非择灭无为。
丁）不动无为，金刚喻定发起后，或长时于四谛中反复证得诸真如，行者于空中发起圣行。前意识遇空则止，名为不动，不辨别了，由是一切烦恼不能动；此状态名不动无为，是阿罗汉和八地及以上大菩萨的成就。
III) Non-selective Termination None-as Law, no intelligent selection, depending on immaculateness of juristic nature, practitioner migrates on “Philosopher-Stone Non-intermittent Path” (such as the Great Flood in the Bible; cf. section 16.7 and chapter 17), arrives at termination on both good and evil.  Ararat fruit in section 15.2, and achievements from the eighth land to the tenth land in chapter 16, all belong to this kind of achievements.
IV) Immovability None-as Law, after “Philosopher-Stone Nonintermittent Path”, or the repeated study and testaments on those true-suchness in Four Cruxes over a long period of time, the practitioner arouses victorious behaviors in emptiness. Preconsciousness becomes still, namely Immovability, when it encounters empty, does not move, does not discriminate, and because of this all annoyances can not move; this state is called “immovability none-as law”, is the achievement of Mount Ararat and Mahasattvas of the eighth land and above.

戊）想受灭无为，亦名灭尽定，亦名灭受想定，常寂光天（即插图11.6.4-2），圆成实相，无余依涅槃，毕竟空等。修习者依第四禅力，熄灭想和受这两位遍行心所有法，心停滞于常寂光中，清净自在，即是想受灭无为。没有主观和客观的区别，那心（即思想意识）怎么会存在呢？答：客观环境是普遍的常的状态。因为常无名、无数、无量，所以说是无所有天。那状态只有常，没有业变量，所以被称为常寂光天。“天”字代表无意识的纯净部分，义为安静，深奥的知识。也是从这里把无意识的污染部分划分给了亚当识（即阿赖耶识），并定义其为黑色， 是地。佛教以清净为天，烦恼为地，夏娃识（即前意识，即末那识）为众生。
V) Think Acceptance Extinction None-as Law, alias Constant Silent Light Sky (Fig. 11.6.4-2), consummate fact, non-dependant nirvana, empty after all, termination end stillness, etc. Depending on power of fourth meditation, to extinguish Think and Acceptance the two omnipresent heartland laws, heart dwells in Constant Silent Light Sky lucidly, immaculate, self-sufficient, is “think acceptance extinction” none-as law. There is no distinction between subjective and objective, so how can heart (i.e., mind) stand? Answer: The environment is pervasively constant. Because the constant is nameless, numberless, and quantity-less, it is said to be the “not subjective have sky”. That state has only constant and no karmic variables, so it is called the “constant silent light sky”. The word "sky" represents the immaculate part of unconsciousness, meaning quietness and profound knowledge. It is also from here that the contaminated part of unconsciousness is divided into Adam-sense and defined it as black, the earth. In Buddhism, quietness is sky, annoyances are earth, and Eve-sense is crowds of sentient. 

己）真如无为，修习者依据此七种真如，得到了离系果。（一）流转真如，谓有为法流转实性，参见13.4.1节。（二）实相真如，谓人无我，法无我，人法两空所显的实性；就是无余依涅槃，如图11.6.4-2。（三）唯识真如，谓染净法唯识实性。（四）安立真如，是第13章《苦谛》。（五）邪行真如，是第14章《集谛》。（六）清净真如，是第15章《灭谛》。（七）正行真如，是第16章《道谛》。
VI) True Suchness None-as Law, based on these seven kinds of true suchness, the practitioner attains the off-is fruit. (1) Cycle True Suchness is talking of circulating factuality of Have-as Laws, cf. section 13.4.1. (2) Factuality True Suchness is manifestation when human is empty, and law is empty. This true suchness is nirvana, is Fig 11.6.4-2. (3) Sense Only True Suchness is saying that both contaminated laws and immaculate laws are senses only. (4) Establishment True Suchness is chapter 13 Bitter Crux. (5) Ferocious Behavior True Suchness is chapter 14 Aggregate Crux. (6) Quietness True Suchness is chapter 15 Salvation Crux. (7) Correct Behavior True Suchness is chapter 16 Path Crux.

11.6.5 增上果 Escalator Fruit 
增上果是说俱有因之果，是说在集起（参见14.1节《集起》）的四缘 {能缘，所缘，等流缘，增上缘} 中，除前三缘之外的所有元素，由或顺或违或不障之功而为集起的增上因。此增上果是昔日所作的果。增上的因素就事而论有很多，但从胜处而言，只有22处。当知，增上缘即是这22处或根。根是因义，增上义。
这22根是（一）眼根，耳根，鼻根，舌根，身根，意根；（七）男根，女根，命根；（十）苦根，乐根，舍根，忧根，喜根；（十五）信根，精进根，念根，定根，慧根；（二十）未知当知根，已知根，俱知根。
Escalatory Fruit is said to be the fruit of a joint cause of the four elements of Aggregate Arousal (cf.14.1) {able, objective, equal stream, escalation}, all elements other than the first three causes are escalatory causes of the set-arising, by the effects of either promoting or contradicting or un-hindering. The escalatory fruits in this set-up are the fruits of what are done in the past. There are many factors of escalation as far as affairs are concerned, but in terms of the victorious places, there are only twenty-two. When it is known that the escalatory factors are these twenty-two places or roots. Root is the meaning of cause, the meaning of escalation.
The twenty-two roots are (1) eye root, ear root, nose root, tongue root, body root, intent root; (7) male root, female root, life root; (10) bitter root, laugh root, renunciation root, gloomy root, delight root; (15) belief root, diligence root, spell root, still root, gnostic root; (20) root of unknowing which should be known, known root, root of all-knowing all-seeing.

一至六，眼耳等六根是十二生长处中的内六处，参见11.3节。七至九，男根是男人的生殖器；女根是女性的生殖器。命根是无意识，因为无意识的异熟果不断地流出可以维持众生的身心及业。十至十四，苦乐等是五受根，参见11.4. 2节的受蕴。十五至十九，信、念等是五善根，参见11.4.4.1. 3的善法。二十至二十二是三无漏根。未知当知根就是趣向，愿意学习四胜谛。当一个人懂得了四胜谛，他或她就具有了已知根。若证得了四胜谛，就具有了俱知根。
First to sixth, the six roots, including the eyes and ears, are the inner six of the twelve growth places; see section 11.3. Seventh to ninth, the male root is the genitals of men; the female root is the genitals of women. Life root is unconsciousness because its mutant fruits flowing out continually can sustain sentient lives, bodies, and karma. Tenth to fourteenth, Bitterness, happiness, etc., are the five acceptance roots, cf. the Acceptance Node of Section 11.4.2. Fifteenth to nineteenth, belief, spell, etc. are the five benevolent roots, cf. the Benevolent Laws of Section 11.4.4.1.3. Twentieth to twenty-second are the three non-defilement roots. The “root of unknowing which should be known” means that he or she interests to, wills to learn Four Cruxes (aka. Four Noble Truths). When a man understands the four cruxes, he has the root of having known. After she proves the four cruxes, she has the root of all knowing all seeing.

  

下面依据十善和十恶的增上果报来理解增上果。
（一）杀生业之增上果，能令田林生殖皆失其力，谷果欠收，贵物不现。反之不杀者，一切资产，得好结果。
（二）偷盗业之增上果，能使草树谷果生恶害虫，霜雹为害，饥馑现灾。同类之众，或在一家，或在一郡，或在一国，无不被害。反之不偷盗者，一家一村，一郡一国，俱由其福力，感招利润。
（三）邪淫业之增上果，能使国土招暴风雨之害，尘埃秽恶之毒。反之不邪淫者，不致感招天变。
The following is an understanding of the escalator fruits based on the escalator fruits of the ten good and ten evils.
(1) The escalator fruits of killing karma are that it can cause all fields and forests to lose their fertility, grains and fruits are harvested less, expensive things don’t show up. On the contrary, not killing, all capitals produce lovable fruits.
(2) The escalator fruits of stealing karma can cause ferocious pests in grass trees and fruits, can lead to show up of frost hail and famine disasters. All people of the same kind, whether in a family a county or a country, are victimized. On the contrary, not stealing, a family a village a county and a country, all by their fortunate power induce benefits.
(3) The escalator fruits of heretical sexual conducts karma can cause the land to suffer from the harm of storms, the poison of filthy dusts. On the contrary, not committing heretical sex does not induce climate changes.

（四）妄语业之增上果。因其以卑劣之意欺于他人，此业种增上，能使外物感招污秽不净，所有目的，恒致失望；言语失其信用，命令违背不行。反之不妄语者，万事能通，无诸绝望。
（五）绮语业之增上果，由此杂秽语业增上力，能致官失其位，商失其利，一切草木丛林，满生荆棘毒草。反之不绮语者，官商恒荣，山河宜适。
（六）恶口业之增上果，能致居住世界，瓦石沙砾，尘芥荆棘之恶物，充满触近，诸不自由。反之若不恶口者，诸得自由。
(4) The escalator fruits of the delusional speech karma, due to the fact of deceiving others with vile intent, the karmic escalation can cause external objects to be defiled and impure, all purposes are always disappointed; words lose their credibility, and commands are defied, and not being carried out. On the contrary, not saying delusional speech can achieve all affairs without any despair.
(5) The escalator fruits of flowery speech karma can cause officials to lose their positions, businessmen to lose their profits, grasses and trees to be filled with thorns and poisonous plants. On the contrary, not saying flowery speech, officials and businessmen are always prosperous, the mountains and rivers all are agreeable.
(6) The escalatory fruits of ferocious mouth karma are that lives are full of evil things such as stones, glass debris, thorns, and thistles kinds of ferocious things are at touchable distance, there are many not freedoms. On the contrary, not having a ferocious mouth, one has many freedoms.

（七）两舌业之增上果，由此离间语之增上力，能致大地高下不平，山陵丘墟突兀，道路崄岨，谷稼不茂。反之不两舌者，处处宜人。
（八）贪欲业之增上果，能使五谷欠收，财富短亏。反之，世道昌荣，山河壮丽，处事有余，且常遇贵人。
（九）嗔恚业之增上果，能使战争剧烈，兵甲不息，荆棘遍地，果木苦涩。反之，邻里和睦，百业兴隆；风调雨顺，田园昌盛，山河宜人。
（十）邪见业之增上果，由断常二见，不信善恶报应，因果道理。由此邪见及邪教，令人间失其善心。此增上力，能致器世界，上妙色香美味皆失，五谷欠收。
(7) The escalatory fruits of two-tongue (i.e., sowing discord) karma, escalatory power of sowing discord can cause the earth to be uneven, mountains and hills to be abrupt, roads to be rugged and rocky, crops to fail to flourish. On the contrary, not saying of two-tongue, place and places are pleasantly agreeable.
(8) The escalatory fruits of greedy desire karma can cause lack of harvest and shortfall in wealth. On the contrary, the world is prosperous, the mountains and rivers are magnificent, and they handle affairs easily, often encounter honorable people.
(9) The escalatory fruits of irritability and rage karma can increase wars intensity, military and weaponry are not extinct, vines and thorns are everywhere, fruits and vegetables are bitter and harsh. On the contrary, neighbors are in harmony, all industries are booming, the winds and rains are favorable, the garden lands are prosperous, and the mountains the rivers are pleasant.
(10) The escalator fruits of the heretical view karma, due to the severance and permanence edge views, not believing in retributions of good and evil, and principles of cause and effect, can cause the mundane people to lose their benevolent hearts. This escalator power can lead to the loss of the vessel world's fine colors, fragrances, and tastes, and the lack of harvests on all kinds of grains.

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