貪、嗔、痴、慢、疑、和惡見，這6位法是一切煩惱的基礎，一切煩惱法的一分（參見11.1節），故名根本煩惱。

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

（二）嗔，對於違境，所感苦受，而起嗔恚之想，就是嗔。於苦、逆境，憎恚為性；惡行所依為業。

（三）痴，亦作無明，對於違順諸境，苦樂諸受而起與道理相違愚痴之想，就是痴，即無明。於諸事理，迷暗為性；一切雜染所依為業。

（四）慢，恃己於它，高舉為性；生苦為業。慢略有七種：（1）慢，於劣計己勝，於等計己等，心高舉為性。（2）過慢，於等計己勝，於勝計己等，心高舉為性。（3）慢過慢，於勝計己勝，心高舉為性。（4）我慢，於五蘊隨計為我、我所，心高舉為性。（5）增上慢，於未得的增上殊勝所證之法，及雖得少分，於所未得，謂我已得，心高舉為性。（6）卑慢，對於他多分殊勝功德，計自己僅少分下劣，如是心高舉為性。（7）邪慢，自己實在沒有功德，妄計自己有功德，如是心高舉為性。

（五）疑，於諸諦理，猶豫為性；障善品為業。

（六）惡見，於諸諦理，顛倒推度；染慧為性；招苦為業。惡見有五類：轉移身見，邊執見，邪見，見取見，戒禁取見。

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

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

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

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

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

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

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

11.4.4.1.4.6-1 轉移身見 Translocation Body View

轉移身見即我見，即口語的我，即插圖11-14帝釋天，於五蘊執我及我所為性；一切見趣所依為業。

轉移身見可以從大小分成兩個，一個是日常口語中的我，另一個思想機制內部的隨念自我。這兩自我在佛教中稱大的自我為薩迦耶，小的為摩那婆（義為孺童，人），基督教伊斯蘭教和埃及文化中稱大的為塞斯，小的為亞伯，德國文化中稱為愛色和馬格尼，中華文化中為稱蚩尤和福，墨西哥文化中稱為提拉考安和靈龍。提拉考安義為“我們都是它的奴隸” 。靈龍義為 “一天的自我” 。

轉移身見還可以從見惑和思惑兩方面劈裂，兩者均名我。我是主宰義。見惑是見解觀點，思惑是有情對事物的感覺，所以見惑我由思惑我而有感，思惑我從見惑我而有義。

常見的轉移身見矩陣展開方式有兩種，一種有二十句，另一種有六十五句。

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

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

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

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

由五蘊展開的20句我見：

1）計色蘊是我，我有色，色屬我，我在色中。

2）計受蘊是我，我有受，受屬我，我在受中。

3）計想蘊是我，我有想，想屬我，我在想中。

4）計行蘊是我，我有行，行屬我，我在行中。

5）計識蘊是我，我有識，識屬我，我在識中。

這五組中，第一句計為我，餘三句是相應我所，故二十句中五句是我見，十五句是我所見。

20 sentences of unfolding by five nodes:

1) Counting color node as I, I have colors, colors belong to me, I am inside colors.

2) Counting acceptance node as I, I have acceptances; acceptances belong to me; I am inside acceptances.

3) Counting think node as I, I have thinks, thinks belong to me, I am inside thinks.

4) Counting migration node as I, I have migrations, migrations belong to me, I am inside migrations.

5) Counting sense node as I, I have senses, senses belong to me, I am inside senses.

Of these five groups, the first is counted as subjective I, the remaining three are corresponding to the I, therefore, five of the twenty sentences are egos and fifteen are my objective views.

由五蘊展開的65句我見：

（一）以色蘊為我，其它四蘊為輔：我是色，我有受，受屬於我，我在受中；我有想，想屬於我，我在想中；我有行，行屬於我，我在行中；我有識，識屬於我，我在識中。

（二）以受蘊為我，其它四蘊為輔：我是受，我有色，色屬於我，我在色中；我有想，想屬於我，我在想中；我有行，行屬於我，我在行中；我有識，識屬於我，我在識中。

（三）以想蘊為我，其它四蘊為輔：我是想，我有色，色屬於我，我在色中；我有受，受屬於我，我在受中；我有行，行屬於我，我在行中；我有識，識屬於我，我在識中。

（四）以行蘊為我，其它四蘊為輔：我是行，我有色，色屬於我，我在色中；我有受，受屬於我，我在受中；我有想，想屬於我，我在想中；我有識，識屬於我，我在識中。

（五）以識蘊為我，其它四蘊為輔：我是識，我有色，色屬於我，我在色中；我有受，受屬於我，我在受中；我有想，想屬於我，我在想中；我有行，行屬於我，我在行中。

在這五組十三句當中，每組中的第一句是我見，被四組我所跟隨。每組我所中的三個我所見各有名字：我的纓珞，我的僮僕，我的器具。

65 sentences of unfolding by five nodes:

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

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

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

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

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

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

11.4.4.1.4.6-2 邊執見 Edge Views (47 Heads)

邊執見或邊見，即於彼隨執斷常有無等；障礙六處、四勝諦、和出塵為業。斷見是執身心斷滅之見，屬於無見。常見是執身心常住之見，屬於有見。有見是偏於有之邊見。無見是偏於無之邊見。

Edge Obsession Views are also known as Edge Views, i.e., in which one goes along random obsessions of Severance, Permanence, Have, Nil, etc.; its karma is to hinder twelve growth places, four victorious cruxes, and ousting mundaneness. Severance view is obsessive view of severance and extinction, belong to nihilism. The Permanence view is obsessive view that the body and mind are permanent, and it belongs to the edge-view of have. The Nil views are Edge Views leaning to none.

（一）常論（4頭）

（1）某異生入禪定（如圖11-1至8），得憶識過去二十劫以來之事，而計其中之眾，為常住不滅也。

（2）某異生憶識過去四十劫以來之事，計之為常住也。

（3）某異生憶識過去八十劫以來之事，計之為常也。

（4）某異生以捷疾智或天眼（天眼，即插圖11-1至8的親身禪定經歷），計現在之眾生及世間為常住也。

(1) Permanence Theses (4 Heads)

(A) A mutant (i.e., mundane people) enters meditation stillness (see Illustrations 11-1 to 8), gets to recall what has happened during the past 20 catastrophes, and counts those sentient beings as everlasting and indestructible.

(B) A mutant recall what has happened since the past 40 catastrophes and counts those as permanent.

(C) A mutant recall what has happened since the past 80 catastrophes and counts those as permanent.

(D) A mutant with its swift intelligence or celestial eye (Celestial Eye, is bodily experiences to illustration 11-1 to 8), counts that present all sentient beings and mundane society are permanent.

（二）亦常亦無常（4頭）

（1）有情自大神天（如圖11-8）歿而來生於人間，得宿命智（參見10.7節《宿命智》），觀前之來處，言彼大神天自然而有，一向是常，我等為彼所化，故為無常。

（2）彼天眾為戲笑放逸，失定而歿，落於此土者，後得宿命智，知前之來處，計曰，彼眾之不戲笑放逸者，在彼為常住，我等戲笑，故致此無常。

（3）彼天眾生欲染之心者，為之失定而沒，在於無間，後得宿命智，計言，彼天眾之無相無染者為常住，我等生欲染之心，乃致此生死無常。

（4）某人以捷疾智，分別思量，計我及世間為常無常也（即神去而身不去）。

(2) Both permanence and impermanence (4 Heads)

(A) A sentient being died in Big God Sky (Fig. 11.4.4-8), came and reborn in this world, gained Fate Intelligence (Cf. Section 10.7, Fate Intelligence), and, viewing the former places he or she came from, says that they, the Great God Skies naturally have, and have always been permanent, but we are converted by them, therefore are impermanent.

(B) Those skies, who had lost their stillness, died, and fell into this land for the sake of indulgence in games and laughs, then attained fate intelligence and knew where they had come from before, calculatingly said that the other beings, who did not laugh and indulge, are permanent there, that we, who play games and laughs, hence here the impermanent.

(C) Those sky crowd, who are born with heart with dyeing desires, for which they have lost their stillness and disappeared in non-intermittent karma, later gained fate intelligence, calculatingly said, "Those skies who are without phenomena and dyeing, are permanently dwell, my kinds, born dyeing desirous hearts, are the cause of the impermanent birth and death.

(D) A person with quick-wittedness, after discriminately meaning and calculation, counted that I and the mundane world as permanent and impermanent (i.e., God or soul is permanent, but the flesh body is not permanent).

（三）有想論（16頭）

（1）計我終於此而後有色身，有想念。（2）計無色身，唯有想念。（3）計亦有色有想，亦無色有想。（4）計非有色有想，非無色有想。此是以想蘊對色之四句。

（5）計我死於此，而後有邊際，有想念。（6）計無邊際，有想念。（7）計亦有邊有想，亦無邊有想。（8）計非有邊有想，非無邊有想。此是以想蘊對邊無邊之四句。

（9）計我終於此，而後有苦有想。（10）計有樂有想。（11）計亦有苦有想，亦有樂有想。（12）計非有苦有想，非有樂有想。此是為以想蘊對苦樂之四句。

（13）計我死於此，而後有一想。（14）計有若干想。（15）計有小想。（16）計有無量想。此為以想蘊對多少之四句。

(3) Have Thinks Theses (16 Heads)

(A) I have a color body after this and have thinks. (B) no color body but having thinks. (C) either having color or having thinks.  (D) neither “having color and having thinks” nor “not having color and having thinks”. These are the four sentences of Think Node to Color Node.

(E) Counting that I die here, and then there is an edge border, and there are thinks. (F) counting that there is not edge border, and there are thinks. (G) counting that either “having edge and having thinks” or “not having edge and having thinks”. (H) Counting that “neither having edge and having thinks” nor “not having edge and having thinks”. These are the four sentences of Think Node to “Edge and Edgeless”.

(I) Counting that I end here, and then there are bitter and thinks. (J) Counting having laugh and having thinks.

(K) Counting that either “having bitter and having thinks” or “having laugh and having thinks”. (L) counting that neither having bitter and having thinks” nor “having laugh and having thinks”. These are the four sentences of Think Node vs. Bitter and Laugh.

(M) Count on my dying here and then have one think. (N) Counting that there are several thinks. (O) Counting that there is a small think. (P) Counting that there is an infinite number of thinks. These are the four sentences of Think Node vs. Amount.

（四）無想論（8頭）

無想對於色身四句：（1）我終於此後，有色而無想。（2）亦無色亦無想。（3）亦有色無想，亦無色無想。（4）非有色無想，非無色無想。

無想對於邊無邊四句：（5）我終於此後，有邊際而無想。（6）無邊無想。（7）亦有邊無想，亦無邊無想。（8）非有邊無想，非無邊無想。

彼既為無想論，故無對苦樂之四句，亦無對多少之四句，此八種皆為有想上之見解故也。

(4) Thoughtless Theses (8 Heads)

Thoughtlessness to Color Body: (A) after I die here, I will have color and no think; (B) either non-color or non-think; (C) either “having color and no think” or “no color and no think”; (D) neither “not having color and no think” nor “non-color and non-think”.

Thoughtlessness to Edge and Edgeless: (E) I end hereafter, edgeless borderless and no think. (F) edgeless and non-think. G) Either “having edge and non-think” or “edgeless and non-think”.  (H) Neither “having edge and non-think” nor “edgeless and non-think”.

Since these are thoughtless theses, there are not the four sentences of non-think vs. bitter & laugh, nor are there the four sentences of non-think vs. amount, which eight kinds all are thought-inspired opinions.

（五）非有想非無想（8頭）

非有想非無想（參見插圖11-1）對於色四句，對於邊四句，皆類比無想論可得，亦無苦樂之四句，亦無多少之四句，以亦非想非無想故也。

(5) Neither Having Think nor Thoughtless (8 Heads)

The four sentences of “neither having think nor non-think” (Fig 11-1) to color, and the four sentences to edge, all are analogous to the Non-Think Theses available, and there are no four sentences of bitter and laugh, also not the four sentences to amount, also because of “neither having think nor non-think”.

（六）斷滅論（7頭）

（1）我今此身為四大（即四大種，參見11.2節）所成，父母所生，衣食之所養，是為無常，終歸於斷滅。

（2）我今此身，不得滅盡，生於欲界天（參見插圖11-9至15），乃終斷滅。

（3）欲界天之身，未得滅盡，至於色界天（參見插圖11-5至8），諸根具足，彼之報盡，竟歸於斷滅。

（4）在色界地中，未得滅盡，生於無色界之空無邊處（參見插圖11-4），而可斷滅。

（5）在空無邊處中，未得滅盡，在生於識無邊處（參見插圖11-3），而可斷滅。

（6）在識無邊處中，未得滅盡，生於無所有處（參見插圖11-2），而後可滅盡。

（7）無所有處中，尚不可滅盡，生於非想非非想處（參見插圖11-1），彼之非想報盡，斷滅無餘。

(6) Severance Extinction Theses (7 Heads)

(A) This body of mine, which was formed by the Four Big Seeds (i.e., four basic elements, cf. section 11.2), born of parents, and raised by food and clothing, is impermanent and will eventually perish.

(B) This body of mine is not to be extinguished finally, is to be reborn in the Desire Boundary Skies (Figs. 11-9 to 15), which is to be finally extinguished.

(C) Desire boundary skies’ body will not be extinct finally; I will be reborn with all roots (eyes, ears etc.) in color boundary’s skies (Figs. 11-5 to 8), and when that recompenses are consumed, I will be extinct at last there.

(D) In the lands of color boundary, I will not be extinct finally; I will be reborn in “Edgeless Empty Place” (Fig. 11-4) in non-color boundary and will be extinct at last there.

(E) In Edgeless Empty Place, I will not extinct finally; I will be reborn in Edgeless Senses Place (Fig. 11-3) and will be extinct there.

(F) In Edgeless Senses Place.  I will not be extinct finally; I will be reborn in No Objectively Have Place (Fig. 11-2) and will be extinct there.

(G) In Not Objectively Have Place, I will not be extinct finally; I will be reborn in “Neither Think nor Non-Think Place” (Fig. 11-1), after that recompenses are consumed, I will fall apart and be extinct there at last.

11.4.4.1.4.6-3 邪見 Heresies (15 Heads)

前文的邊見可被歸納為四種：（一）執有，（二）執無，（三）亦有亦無，（四）非有非無。邪見，謂謗因果作用實事，及非前四見諸餘邪執；總有四種： （一）無因而有；（二）有邊無邊想；（三）不死矯亂； （四）現法涅槃。

（一）無因而有（2頭）

（1）有人先自無想天（注，是四禪天的第四天，又名長壽天，參見13.2.4節）中，生於人間，後修禪定，見前生之無想無心，世間無因而計為有也。

（2）有人以捷疾智分別之，世間無因而執為有也。

The preceding Edge Views can be categorized into four types: firstly, obsessions to have, secondly, obsessions to nil, thirdly, either have or nil, and fourthly, neither have nor nil. The Heretical Views are those that slander the reality of cause and effect, as well as those that are not the front four views; there are four types of them: (A) Non-reason for Have; (B) Edge and Edgeless Thinks; (C) Non-death Making Chaos; and (D) Present Life Is Salvation.

(1) Non-reason for Have (2 Heads)

(A) Someone who was first born in Thoughtless Sky (annotation, it is the fourth sky of the four-meditation sky, aka Longevity Sky, cf. section 13.2.4), fallen and reborn among human society, and then practiced meditation, saw that no heart and no thinks of the previous life, conclude that mundane has no reason, only counting as have.

(B) Some people discriminate them with quick-wittedness, and conclude that the world has no reason, but obsessions as haves.

（二）有邊無邊想論（4頭）

（1）有人入定，觀世間有邊際，而起邊見。

（2）有人入定，觀世間無邊際，而起無邊見。

（3）有人入定，觀世間之上下有邊，四方無邊，或四方有邊，上下無邊，起亦有邊亦無邊之見。

（4）有人以捷疾智，觀察世間，起非有邊非無邊之見。

(2) Edge and Edgeless Thinks (4 Heads)

(A) Somebody enters stillness (i.e., meditation state), sees that the world has edge border, then raises edge view.

(B) Somebody enters stillness, sees that the world is edgeless, then raises edge-less view.

(C) Somebody enters stillness, sees that the world has edges in nadir and zenith, but in eastward westward southward and northward, it hasn’t edges; or in four directions the world has edges, but in nadir and zenith, it hasn’t edges, therefore he or she arouses both edge and edgeless view.

(D) There are those who, with quick-wittedness, observe the world and have the view that the world is neither having edge nor edgeless.

（三）不死矯亂論（4頭）

某異生所事之天，名不死。事不死天者，遇他人問不死天之事。一種人以怖己之無知故，一種人以心有諂曲故，一種人以心懷恐怖故，一種人以愚鈍故，為種種矯亂之答也。

(3) Non-Death Making Chao (4 Heads)

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

（四）現法涅槃論（5頭）

（1）有人言我今此身涅槃，何則？我於現在之五欲自恣受快樂，此身即是涅槃，過之更無涅槃。此是指欲界（如圖11-23）為涅槃也。

（2）有人指色界之大神天（如圖11-8）為涅槃。

（3）有人指色界之光音天（如圖11-7）為涅槃。

（4）有人指色界之三禪天（如圖11-6）為涅槃。

（5）有人指色界之四禪天（如圖11-5）為涅槃。

(4) Present Life Is Salvation (5 Heads)

(A) Some people say that I am now in Nirvana (i.e., absolutely salvation) in this body. I am happy in the present five desires, this body is Nirvana, and there is no more Nirvana after this. This is saying that Desire Boundary (Figs. 11-23) is Nirvana.

(B) Some refer to the Great God Sky (Fig. 11-8) of Color Boundary as nirvana.

(C) Some refer to the Light Sound Sky (Fig. 11-7) of Color Boundary as nirvana.

(D) Some refer to the Third Meditation Sky (Fig. 11-6) of Color Boundary as nirvana.

(E) Some refer to the Fourth Meditation Sky (Fig. 11-5) of Color Boundary as nirvana.

11.4.4.1.4.6-4 見取見 View Fetch (108 Heads)

見取是“見取見”的簡稱，謂於諸見及所依蘊執為最勝，能得清淨涅槃，一切斗諍所依為業。見取見有108種見，計算的方法如下:

（1）六根（眼、耳、鼻、舌、身、意）各有三受（苦、樂、不苦不樂），成18。

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

（3）經歷過去、現在、和未來三世，合為108。

View Fetch is short for “views abstracted from views”, which means that views and their rooting nodes are obsessed as the most superior, leading to immaculate Nirvana. Its karma is the basis for all conflicts. There are 108 types of View Fetches, and they are calculated as follows.

(A) For each of the six roots (eye-root, ear-root, nose-root, tongue-root, body-root, and intent-root) there are three kinds of acceptances (bitter, neutral, and laugh), which make up 18.

(B) For each of the six dusts (colors, sounds, smells, tastes, touches, and laws), there are three environments (favorable environment, neutral environment, and adverse environment), which make up another 18; together, they are 36.

(C) Experiencing the past, the present, and the future, which together amount to 108.

11.4.4.1.4.6-5 戒取 Precept Fetch

戒取是“戒禁取見”的縮寫；謂於隨順諸戒禁及所依蘊，執為最勝能得清淨；無利勤苦所依為業。

Precept Fetch is short for “views abstracted from precepts and forbiddances”, which means to obediently follow the precepts and forbiddances and their dependencies, and to hold them to be the best, according to them one can gain salvation. Its karma is the basis for non-profitable bitter of diligent labours.

遵守戒律不對嗎？遵守戒律是順解脫，當然是正確的，但是戒取是說那些不懂戒法而持戒的作法，和那些不懂戒禁的原因而胡亂地遵守那些他們自己認為的由戒禁派生出來的理論，如和尚不吃肉，印度有寺廟餵養大街上的蒼蠅和老鼠，伊斯蘭和基督教徒實行割禮等。

Isn't it right to keep the precepts? It is certainly true that obeying the precepts is sequential liberation, but Precept Fetches refer to those who take precepts without understanding the precepts, and those who do not understand the reasons for the forbiddances, indiscriminately obey what they consider to be theories derived from the precepts and forbiddances, such as that monks do not eat meat, that there are temples in India that feed flies and mice in the streets,  that Islamists and Christians practice circumcision, etc.

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