11.4.4 行蕴 Migration Node

目录 Content

11.4.4.1 心所有法 Heart Subordinate Laws；11.4.4.1.1 遍行法 Omnipresent Laws；11.4.4.1.2 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; 11.4.4.1.4.6-1 转移身见 Translocation Body View；11.4.4.1.4.6-2 边执见 Edge Views；11.4.4.1.4.6-3 邪见 Heresies；11.4.4.1.4.6-4 见取见 View Fetch；11.4.4.1.4.6-5 戒取 Precept Fetch

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

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。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。

Migration Node talks about behaviors of the heart (i.e., mind), is composed of 51 “heart subordinate laws” and 24 “non-corresponding migration laws” among the “5 Positions of 100 laws”. Heart Subordinate Laws mean that these 51 laws are heart-kings’ servants, followers, also known as heartland laws. Heartland laws mean that the 51 laws are heart-kings’ tour places. Heart-kings refer to the eight senses: eye sense, ear sense, nose sense, tongue sense, body sense, intent-sense (i.e. consciousness), intent (i.e. preconsciousness, aka. Eve-sense), and unconsciousness (aka. God-sense). All heart subordinate laws are divided into six categories: Omnipresent Laws, Circumstantial Laws, Benevolent Laws, Fundamental Annoyances, Following Annoyances, and Uncertain Laws.

 

11.4.4.1.1 遍行法 Omnipresent Laws

遍行是说此作意、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。

（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。

Omnipresence means that attention, touch, acceptance, think, and mean, the 5 laws are universally pervasive in all hearts, in all lands, and in all times. All hearts are eye-sense, ear-sense, nose-sense, tongue-sense, body-sense, intent-sense, pre-consciousness, unconsciousness, and the benevolent heart, ferocious heart, memoryless heart. For morally neutral laws, people have little memory, so it is called memoryless heart. All lands are the nine heartlands from figs. 11-23 to 31. All times are the past, present, and future.

(1) Attention means making intent, its nature is to alert heart, its karma is to lead heart to the being aggregated environment. Attention can drive intent, so it means "making intent". It can alert and instigate hearts and heartland laws that should arise in response to objective environment, and leads them to interest their own objective environment, which is Attention’s karmic usages.

(2) Touch is the threesome of root, sense, and environment. Discriminating mutations and letting heart and heartland laws to touch the environment is touch’s nature. Being depended by acceptance, think, and mean, etc. heartland laws is touch’s karma. Karma is bodily usages and functions of “bodily orally and intentionally habits”. At the beginning, environmental mutation happens at root place. Depending on the prior karma, currently touch is leading as function of heart (i.e., mind), which function is like a heart, to let heart and heartland laws to contact that mutant objective environment. The threesome can induce birth of acceptance that can receive the objective environmental mutation. The threesome also can induce the birth of think that can pick up the objective mutation phenomena, the same to mean, etc. heartland laws, and touch provides them power. This is saying that Touch’s karma is the being depended for Acceptance, Think, and Mean, etc. heartland laws.

(3) Acceptance, which nature is to receive favorable, neutral, and adverse environments, which karma is to arouse bitter, gloom, renunciation, delight, and laugh.

(4) Think, its nature is to fetch images to form environment; its karma is to construct and establish kinds of names and speeches.

(5) Mean, its nature is to cause heart to create, its karma is to labour heart in benevolent, neutral, and ferocious environment. Mean can distinguish good, evil, beauty, and ugliness, etc., which causes heart arousing good, evil, etc. bodily, orally, and intentionally karma.

 

11.4.4.1.2 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》）。

（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。

Circumstantial Laws mean that the laws are circumstantial, appear in some environments, and there are five of them: desire, victorious interpretation, spell, stillness, and gnosis.

(1) Desire, its nature is to arouse hope in enjoyable environment, its karma is the being depended for Diligence. Desire is compatible with benevolent, neutral, and ferocious moralities; if arousing desire on benevolent laws, desire can arousal correct diligence, thus diligently advance, good deeds are achieved.

(2) Victorious Interpretation, on decided environment, its nature is to resiliently hold; its karma is that cannot be led to alter. The most typical Victorious Interpretations in Buddhism are also called the “Four Non-Hindrance Interpretations” (cf. section 16.9 "Benevolent Gnosis Heartland”).

(3) Spell, that is, read, curse, on the once-acquired environment, its nature is to make the mind clearly remember and not forget, its karma is the being depended for Stillness.

(4) Stillness, on being observed environment, its nature is to let heart focus, not be dispersed; its karma is the being depended for Intelligence. Stillness is bodily and mentally stable state, in which subjective and objective change correspondingly; also known as One Heart.

(5) Gnosis, on being observed environment, its nature is selection, its karma is severing suspicion. Gnosis is the heart of interpreting know, is a kind of intelligence; but in some ways, the two are opposites, the intelligence of establishing affair is intelligence, the intelligence of terminating affair is gnosis. In Buddhism, Vajra is often used as a metaphor for gnosis; in English, Vajra means philosopher's stone.

 

11.4.4.1.3 善法 Benevolent Laws

善法有11位：信、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。

（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）。

There are 11 benevolent laws: belief, shame, sin, greedless-ness, non-irritability, non-ignorance, diligently advance, light ease, non-indulgence, acting renunciation, harmlessness.

(1) Belief, it is ardently tolerant with and desire to factual fortunes and virtues, its nature is heart’s immaculateness, its karma is laughingly to do goods. Victorious Interpretation is tolerance, is reason for belief; laughingly desire is belief’s fruit. There are three kinds of belief. (A) Belief to factually haves, that is to deeply believe all actualities and principles, and to deeply believe in that tolerances can be haves. (B) Belief to Virtues, that is to believe in that Four Victorious Cruxes (cf. chapter 13 to 16) are factuality; beliefs can be haves, belief is have. (C) Faith to able, that is to all mundane and transcending mundane benevolent laws, deeply believe in that oneself and other, if willing to study, all can gain those achievements.

(2) Shame, by depending on one’s own juristic power, its nature is respecting sages and valuing benevolences, its karma is to stop and terminate ferocious behaviors.

(3) Sin, by depending on mundane power, its nature is to easily refuse ferocious behaviors, its karma is to stop and terminate ferocious behaviors.

(4) Greedless-ness, in have, and laugh etc. environments, its nature is non-obsession, its karma is to do goods.

(5) Non-irritability, in bitter and adverse etc. environments, its nature is absence of no vexation and hate, its karma is to do good. In addition, non-greed, non-irritability, correct spell and correct stillness are called the Four Juristic Traces in Buddhism, meaning that these four are the footprints (see fig. 11.4.4-2) left by ancient sages.

（六）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。

（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。

（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。

(6) Non-ignorance, its nature is interpretations clearly of life theories, or interpretations clearly of Four Cruxes theories, its karma is doing goods. Non-ignorance is one of the three non-defilement roots. What are the three non-defilement roots? Such as, a mundane fool sincerely believes in Buddha and is willing to learn and practice Buddhism, he or she has the first non-defilement root, root of unknowing what should be known. By the time he understands Four Victorious Cruxes (cf. chapter 13 to 16), he has the second non--defilement root, root of having known, which is non-ignorance. Upon proving Anuttara Samyak Sambodhi, which is Sanskrit, English is Upmost Correct-Equality Correct-Perception, she is connect to the third non-defilement root, root of all knowing all seeing.

(7) Diligently Advance on affairs of cultivating benevolent laws and severing ferocious laws, its nature is valiant effort, its karma is to fulfill benevolence.  There are five kinds of diligently advances: 1) armored diligently advance, i.e., having potency; 2) extra effort advance, i.e., having diligence; 3) non-inferior advance, i.e., having bravery; 4) no-retreating advance, i.e., valiant; and 5) unsatiable advance, i.e., not giving up on benevolent juristic traces.

(8) Light Ease is afar from heavy and rough uncomfortable feelings, body and heart are easily pleasant; its nature is trustworthy to carry duty, its karma is conversion. The Harmonious Contract Sutra says that this law is nourished by stillness, so it is afar from bodily heavy and rough. When meditation lovers gain Light Ease, they love it, are willing to study and practice more, not willing to speak dirty or behave badly to ruin Light Ease, hence Light Ease's karma is conversion.

(9) Non-Indulgence is with the four laws of greedless-ness, non-irritability, non-ignorance, and diligently advance as its body. On affairs of nurturing benevolent laws and severing ferocious laws, non-indulgence’s nature is defending cultivation; and its karma is to fulfill all mundane and transcending mundane benevolent affairs.

(10) Acting Renunciation, while one is acting renunciation, its heart is even equality, straight forward; its nature is useless dwell; its karma is quietly dwell. Non-Usage Dwell, aka Functionless Migration, aka Not to Use Place Stillness, aka Samatha-vipassana, is practitioner who has achieved “inner has not human who is capable to fetch, outside there is nothing to be fetch”, is practicing “ousting dusts” to cleaning up the flesh body and mind.

(11) Harmlessness, not annoyed with sentient beings, its nature is non-irritability, its karma is sorrowfully sympathizing with sentient beings.

 

11.4.4.1.4 根本烦恼 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。

（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。

Greed, irritability, ignorance, arrogance, suspicion, and ferocious view, the six laws are the basis of all annoyances, are all annoyances’ first juristic quadrant (cf. section 11.1), therefore they are called fundamental annoyances.

(1) Greed is the desire to stay in a favorable environment, to feel pleasure, or to think craving thoughts. In have environments or laughable environments, its nature is dyeing obsessions; its karma is producing bitter.

(2) Irritability is the thinks of anger and rage in response to adverse environments. In bitter or hostile environments, its nature is vexation and hate; its karma is the being depended for ferocious behaviors.

(3) Ignorance, is also known as non-light, is the foolish thoughts in response to adverse and adoptable etc. environments, is unreasonable thoughts in response to the bitter and laugh etc. acceptances. On affairs and theories, its nature is muddles and gloomy; its karma is the being depended for miscellaneously dyed laws.

(4) Arrogance, depending oneself more than others, its nature is lifting high, its karma is to produce bitter. There are seven types of arrogances: (A) Arrogance, holding inferiority as one’s own victory, holding equality as one’s own equality to lift heart high as nature. (B) Excessive Arrogance, counting equality as one’s own victory, holding victory as one’s own equality to lift heart high as nature. (C) Arrogance Transcending Arrogance, holding victory as one’s own victory to lift heart high as nature. (D) I Arrogance, randomly holding something in five nodes as I and mine to lift heart high as nature. (E) Escalatory Arrogance, in the case of proving laws which is due to special victorious “escalatory factor (cf. section 14.1)”, including having proved minor laws indeed, saying those unattained laws as “I have proved” to lift heart high as nature. (F) Self-Contempt Arrogance, to other’s extraordinary fortunes and virtues counting as oneself is little inferior or little lessor, in this way he or she lifts heart high as nature. (G) Heretical Arrogance, to factually oneself not having those fortunes and virtues, illusively counting as oneself having those fortunes and virtues to lift heart high as nature.

(5) Suspicion, on theories in Four Victorious Cruxes, its nature is hesitation; its karma is hindering those benevolences.

(6) Ferocious Views are upside-down inferencing theories of Four Victorious Cruxes, its nature is to contaminate gnosis, its karma is to produce bitter. There are five types of ferocious views: Translocation Body View, Edge View, Heresy, View Fetch View, Precept Fetch View.

 

11.4.4.1.4.6-1 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” 。

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 is the view of the self, which is the verbal self I, that is Seth Sky in Figure 11-14, whose nature is to hold the self and dependent objectives in the five nodes. Being depended by all view interests is its karma.

Translocation Body View can be divided into two, one is the "I" in daily speech, and the other is the “along thoughts ego” inside the mind mechanism. These two selves are called “Sakkaya” and “Manava” in Buddhism. In Christianity, Islam and Egyptian culture, the big self is called "Seth”, and the “along thoughts ego” is called "Abel". In German culture, they are called "I-sir” (Æsir) and "Magni". In Chinese culture, they are called "Chiyou" and "Fortune". In Mexican culture, they are called "Titlacauan" and "Quetzalcoatl". Titlacauan means "we are all its slaves". Quetzalcoatl means "ego in one day".

Translocation Body View can also be split from the view muddle and mean muddle, both of which are called "I". "I" means lord, executive. The view muddle is the view or opinion, and the mean muddle is the feeling of sentient beings towards things and affairs. Therefore, the “view muddle I" has feelings due to the “mean muddle I", and the “mean muddle I" has significances due to the view muddle "I".

There are two common ways to unfold the translocation body view matrix, one with twenty sentences and another with sixty-five sentences.

由五蕴展开的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。

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

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

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。

65 sentences of unfolding by five nodes:

(1) Using color node as I, by other four nodes as assistants:  I am colors, I have acceptances, acceptances belong to me, I am inside acceptances; I have thinks, thinks belongs to me, I am inside thinks; I have migrations, migrations belong to me, I am inside migrations; I have senses, senses belong to me, I am inside senses.  

(2) Using acceptance node as I, by other four nodes as assistants:  I am acceptances, I have colors, colors belong to me, I am inside colors; I have thinks, thinks belong to me, I am inside thinks; I have migrations, migrations belong to me, I am inside migrations; I have senses, senses belong to me; I am inside senses.

(3) Using think node as I, by other four nodes as assistants:  I am thinks; I have colors, colors belong to me, I am inside colors; I have acceptances, acceptances belong to me; I am inside acceptances; I have migrations, migration belongs to me, I am inside migrations; I have senses, senses belong to me, I am inside senses.  

(4) Using migration node as I, by other four nodes as assistants: I am migration; I have colors, colors belong to me, I am inside colors; I have acceptances, acceptances belong to me, I am inside acceptances; I have thinks, thinks belong to me, I am inside thinks; I have senses, senses belong to me, I am inside senses.

(5) Using sense node as I, by other four nodes as assistants: I am senses; I have colors, colors belong to me, I am inside colors; I have acceptances, acceptances belong to me, I am inside acceptances; I have thinks, thinks belong to me, I am inside thinks; I have migrations, migrations belong to me, I am inside migrations.

In each of these five groups of thirteen sentences, the first sentence in each group is ego, followed by four groups of my objective views. The three my objective opinions in each group of my objective views are each named: my tassel, my servant, and my vessel.

 

11.4.4.1.4.6-2 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11-1）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 11-1) 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。

（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。

（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。

(1) Resentment, to the present unfavorable environments, indignity is its nature; by irritation’s first juristic quadrant (cf. section 11.1) as body, holding Crosier (i.e., stuff, club) is its karma. Crosier is a juristic stick, a walking stick, a campfire poker, but also can be used as a weapon like a club. Harmony Sutra says that “holding crosier” is saying from the rough and fierce occupying more percentage, in fact, also the vibrant colors (i.e., matter) include the ferocious filthy languages.

(2) Hate, due to earlier resentment, bosom with ferocities not giving up, tying up complaints is its nature; by irritation's first juristic quadrant as body, heating up irritability is its karma.

(3) Concealment, in self-inflicted sins, fearing of losing profits and fames, hiding is its nature; by greed’s and ignorance’s first juristic quadrant as body, regret and rage are its karma.

(4) Rage, due to earlier resentment, chasing triggering fervidity, brutal violence is its nature; by irritability’s first juristic quadrant as body, maggots and nippers are its karma.

(5) Jealousy, complying with own fames and profits, not countenancing other glories, grudge is its nature; by irritability’s first juristic quadrant as body, gloomily vexation is its karma.

(6) Stinginess, indulging in wealth and laws, not able to beneficially donate, secretly hiding and miserly saving are its nature; by greed’s first juristic quadrant as body, its karma is vilely amassment.

(7) Deceit, for gain on benefit or fame, cheatingly exhibiting virtues, fraud is its nature; by greed’s and ignorance’s first juristic quadrant as body, its karma is heretical life.

(8) Flattery, for hoodwinking other, deceitfully saying strange majesties is its nature; by greed’s and ignorance’s first juristic quadrant as body, its karma is hindering being taught and instructed.

(9) Harm, non-sympathy on sentient beings, damaging and enraging other are its nature; by irritability’s first juristic quadrant as body, affiliating rage is its karma.

(10) Contemptuousness, deeply intoxicated in one’s own abundant affairs, intoxicated arrogance is its nature; by arrogance’s first juristic quadrant as body, being depended by miscellaneously dyed laws is its karma.

11.4.4.1.5-2 中随烦恼 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。

（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。

(13) Drowsiness, having heart unqualified to perform its duty on environments is its nature; by ignorance’s and suspicion’s first juristic quadrant as body, hindering Vipassana (i.e., gnostic view) is its karma. Samatha-Vipassana is a Sanskrit word, often used in Buddhism.

(14) Depression, having heart disquietude on environments is its nature; by ignorance’s and suspicion’s first juristic quadrant as body, hindering “acting renunciation” and Samatha (i.e., equality hold) is its karma. Disquietude is a common phenomenon of annoyances. The self-referential clamor of depression prevents aggregative hearts and laws belonging to hearts from being aroused to perform their normal functions.

(15) Unbelief, not countenancing and laughingly desiring to factual virtues and abilities, heart’s filths are its nature; by ignorance’s and suspicion’s first juristic quadrant as body, its karma is the being depended by laziness.

(16) Slackness, on affairs of severing ferocious laws and cultivating benevolent laws, laziness is its nature; by ignorance’s and suspicion’s first juristic quadrant as body, its karma is to escalate contaminations.

(17) Indulgence, not dyeing immaculate laws, not defending cultivations, going with randomly intentions at large is its nature; by ignorance’s first juristic quadrant as its body, its karma is being depended by hate and damaging benevolence.

(18) Loss spell, on those objective environments, not clearly remembering is its nature; by ignorance’s first juristic quadrant as body, being depended by agitation is its karma.

(19) Agitation, on objective environments, having heart dispersed is its nature; by ignorance’s and suspicion’s first juristic quadrant as body, being depended by ferocious gnosis is its karma.

(20) Incorrect Know, on being observed environments, wrong interpretation is its nature; by ignorance’s and gnosis’ first juristic quadrant as body, regretting transgressions is its karma.

 

11.4.4.1.6 不定法 Uncertain Laws

悔、眠、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。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。

(2) Life Root is the sentient life; depending on behaviors of preceding karma, unconsciousness’ mutant fruits succeeding-ly sustain the physical and mental life.

(3) Category Differentia is established according to category differentiae of sentient body and heart’s differentiation. For example, based on sentient beings' abidance and transgression by the Ten Fundamental Precepts, and according to their hearts, annoyances, and environments, they are categorized as the six interests: hell-interest, livestock interest, hungry-ghost interest, asura-interest, human-interest, and sky-interest (Illustration 11-1 to 22; Cf. Chapter 13).

(4) Mutant Nature, mutant is a synonym for mundane people, is established by its seeds of annoyances and knows. And annoyances and knows hinder mundane beings departing from their own natures, so the two are also called annoyance hindrance and know hindrance. Annoyance hindrances are “mean annoyances”, also known as mean muddles, such as greed, irritability, ignorance, arrogance, suspicion, Seth view, edge view, heresy, view fetch, precept fetch, and so on. Know hindrances are “view annoyances”, also known as view muddles, such as Seth view, edge view, heresy, view fetch, precept fetch, greed, irritation, ignorance, arrogance, suspicion, etc. Annoyance hindrance and know hindrance are interdependent and pairs. Annoyance is recognized by know and know is felt by annoyance, so the two have the same head number and name. Annoyance hindrances are foolishness, ignorance, which can quietness, hinder nirvana. The know hindrance is like intelligence but not intelligence, and can obstruct intelligence and enlightenment, so it is also called the intelligence hindrance.

（五）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。

（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。

(5) Thoughtless Stillness, also known as Heartless Stillness and Longevity Sky, is one of the eight difficulties of life in Buddhism. The saying is that that a mutant who enters meditation and, with the intention to terminate thinks, continues to forcefully suppress preconsciousness (i.e., Eve-sense), day after day, month after year. Preconsciousness becomes thinner and thinner and is eventually snapped off. This meditator becomes a plant man or woman and dwells in the Longevity Sky waiting for the fruit of this Non-think Stillness to be consumed and then falls back to mundane world. Stillness is one heart state in which the subjective and objective change mutually, the person is even not a heart, how is that called a stillness? Because to terminate thinks is the first thing to go, and the body and mind are at peace, so it is called Thoughtless Stillness.

(6) Extinctive Stillness, also known as Terminating-Objective Stillness, is the state in which all objectives are terminated, is nirvana (i.e., Fig. 11-2 Non-Objective Sky). Nirvana is an None-as Law (aka Un-striving Law), so how can he or she also reach Nirvana when he or she makes such an effort to eliminate the objective objects, which is a Have-as Law (aka Striving Law)? In her or his efforts to act, she or he will surely experience many setbacks and failures, and there will be many moments of discouragement and losing heart, those frustrations or losing hearts correspond to unconsciousness’ renunciative acceptance, therefore also increase the presenting probability of nirvana.

（七）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。”

（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。

(7) Thoughtlessness Retribution, i.e., Thoughtlessness Mutant Mature, is a brief phase of no-thought that may occur to meditator. Ancient Virtues explain that people often have negative or suicidal thoughts, thus planting the seed of thoughtlessness. When the seed is ripened by fumigation, it initiates the presentation. The ripening of thoughtlessness is a normal phenomenon and is harmless.

(8) Name Body, explains self-nature of laws, such as the eyes, ears, nose, tongue, and body, etc.

(9) Sentence Body explains the differences of laws, such as the saying, "The unconscious is the total root of the pre-consciousness, intent-sense, and body-sense, etc.; and pre-consciousness shiftily support the eye-sense or the ear-sense, etc., so becomes a continually updating work-platform of mind.”

(10) Literal Body, is words, is the basis for names and sentences.

(11) Birth is from none to have among migrations of “Category Differentiae”.

(12) Oldness is deterioration during the successions of migrations, changing into damage is old.

(13)  Dwell is going along the course of the successions of migrations.

（十四）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。

（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。

(14)  Impermanence means fade and extinction during the successions of migrations. Impermanence is one of the Three Juristic Seals, the charter of Buddhism. The Three Juristic Seals are: migrations are impermanent, laws have no I (“I” means “Seth View”, lord), nirvana is quietness.

(15) Cycle, Sanskrit Samsara, means that six Interests of sentient beings are driftingly circulating in the three boundaries nine lands (see fig. 11) of the Three-Grand Great-Grand Worlds, without rest or escape. Cycle is one of the seven true suchness (seven axioms) of Buddhism. For a detailed explanation, see Section 13.4 of Bitter Crux.

(16) Definite Differentiation is the difference, mutation, also known as Fixed Number, which is established on the differences of cause and effect. For example, the wonderful behavior is the cause of the lovable fruit, and the ferocious behavior is the cause of the unlovable fruit; the fixed differentiation is established on the differences of cause and effect. For example, the ten lower evils (see Section 13.1.3) are the cause of the hungry ghost interest people; this causal relationship is fixed. For another example, a person who has entered the second meditation (see Section 12.2.2) will be reborn in the Light Sound Sky after death; this causal relationship is fixed. The last example is that when God chooses the husband for his daughter Eve (Jade Girl), Adam (Gold Boy) must have experienced the fourth meditation (see section 12.2.4), because people who have experienced the fourth meditation are qualified to go to hell to retrieve the "human bones” (i.e. “Buddha's-bone abnegated-benefit”, God's own bones) and give them to Eve, so that she can wake up to become the worldly No.1 and the mother of all living beings.

(18) Potency Speed is established based on the swift flow of the law of cause and effect.

(19) Sequence, that is one by one in the flow of cause and effect.

（二十）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。

（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。

(20) Time is established in the continuous flow of cause and effect. Based on the continuous succession of cause and effect, if this cause and effect has been born and extinguished, the past time is established; if it has been born and not extinguished, the present time is established; if it has not been born, the future time is established. Also, the Mundane-World is defined as between two times. Based on the characteristics of the transcendence and growth of unconsciousness (anciently known as God-sense), the ancients established Catastrophe Calendar. In the upper right corner of Illustration 11 is a Mexican catastrophe calendar stone. There are four medium catastrophes in a Mundane-World, namely, Establishment Catastrophe, Dwell Catastrophe, Damage Catastrophe, and Empty Catastrophe. Each Medium Catastrophe consists of 20 small catastrophes. One small catastrophe is composed by one increase and one decrease. The catastrophe calendar is generally used in places where time is slow or the logic of time does not exist, such as the hour and minute sky (see Fig. 11-12) and above and hell. In illustrations 11-12 to 9, time passes slowly, often calculated in thousands of solar calendar years. In the great god sky (see fig. 8) and above, the logic of time does not exist, so it can only be counted by the catastrophe calendar. Time in hell is unstable, sometimes forward and sometimes backward, so the catastrophe calendar is often used to count. But in the story of God creating man, storytellers often convert the catastrophe calendar of God Boy's fall into hell into the solar calendar. In the legend of China's God creating man, Yellow Emperor’s (i.e. Gold Boy’s) experience in hell was converted into 100 solar calendar years; so, it took the Jade Emperor a total of 200 solar calendar years to create man. The ancient Sumerians converted the catastrophe of Sumeru (i.e. Adam) during his time in hell into 300 solar calendar years, so Allah's 100 solar calendar years for creating man became 400 solar calendar years. The ancient Mexicans said that it took 600 years for Huitzilopochtli to create man. Readers should know that 500 years were calculated from the catastrophe when Mexico (aka. Gold Boy) fell into hell. It all took God three generations, or 100 solar years, to create human beings.

(21) Direction, according to the front, back, right, and left of substantial forms, four dimensions of east, west, south, north, and up and down directions are established. Religions in general all have content to talk about the mental world, the inner world, also known as Five Nodes World, such as the first chapter of Bible which tells a mind-mechanical parable in the Five Nodes World. Religions call the solar light world, the materialist world, as Vessel World.

(22)  Number is set up on the one-by-one difference of the many color-hearts’ migrations.

(23)  Combinability, i.e., the aggregation of the crowds of factors gathered. As in the case of the sense laws, cause and effect are successive, they must be reconciled by means of a multitude of factors: the roots must be intact, the environment must be present, and the attention to generate senses must arise properly. All other laws can be known in this way.

(24)  Non- combinability, as is evident from the opposite of combinability. For example, God-sense (i.e., immaculate part of unconsciousness), also known as Fortune (i.e., God-sense), root of all-knowing all-seeing, and salvation, is non-combinable with aggregate, fetch, and have, because unconsciousness only corresponds to renunciative acceptance.

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