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。

Greed, irritation, ignorance, arrogance, suspicion, and ferocious views, 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.

甲）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。

I) 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.

乙）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。

II) Irritation, 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.

丙）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。

III) 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.

丁）慢，恃己于它，高举为性；生苦为业。慢略有七种：（一）慢，于劣计己胜，于等计己等，心高举为性。（二）过慢，于等计己胜，于胜计己等，心高举为性。（三）慢过慢，于胜计己胜，心高举为性。（四）我慢，于五蕴随计为我、我所，心高举为性。（五）增上慢，于未得的增上殊胜所证之法，及虽得少分，于所未得，谓我已得，心高举为性。（六）卑慢，对于他多分殊胜功德，计自己仅少分下劣，如是心高举为性。（七）邪慢，自己实在没有功德，妄计自己有功德，如是心高举为性。

IV) 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.

戊）疑，于诸谛理，犹豫为性；障善品为业。

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

己）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。

VI) 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: Seth View, Edge View, Heresy, View Fetch View, Precept Fetch View.

11.4.4.1.4.6-1 转移身见 Seth View

转移身见即我见，即口语的我，于五蕴执我及我所为性；一切见趣所依为业。它的梵语是萨迦耶见，圣经里作塞斯，墨西哥的纳瓦特尔语为提拉考安。提拉考安义为 “我们是它的奴隶”；这和近代德国哲学家黑格尔的说法“人是自我的奴隶”一致。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 I view, it is I in oral language, its nature is holding something among five nodes as I and mine, its karma is basis for all view interests. Its Sanskrit word is sakkāya-diṭṭh, the biblical as Seth, and the Mexican Nahuatl language is Titlacauan. Titlacauan means that we are its slave, which saying is same to the modern German philosopher Hegel’s saying, “man is a slave to itself”. There are two common ways of unfolding the Seth matrix, one with twenty sentences and the other with sixty-five.

由五蕴展开的20句我见：

一）计色蕴是我，我有色，色属我，我在色中。

二）计受蕴是我，我有受，受属我，我在受中。

三）计想蕴是我，我有想，想属我，我在想中。

四）计行蕴是我，我有行，行属我，我在行中。

五）计识蕴是我，我有识，识属我，我在识中。

这五组中，第一句计为我，余三句是相应我所，故二十句中五句是我见，十五句是我所见。

20 sentences of unfolding Seth by five nodes:

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

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

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

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

V) Counting sense node as I, I have senses, senses belongs 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 Seth by five nodes:

I) 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.  

II) 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.

III) 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.  

IV) 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.

V) 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 theses)

边执见或边见，即于彼随执断常有无等；障碍十二生长处四胜谛出尘为业。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, hinder Four Victorious Cruxes ousting mundaneness. The categorical Severance view is that the body and mind will be extinct, and it belongs to Nil view. The Permanence view is that the body and mind are permanent, and it belongs to the Have view. The Have views are Edge Views leaning to have. The Nil views are Edge Views leaning to none.

甲）常论

一）某异生入禅定（参见插图11.4.4-1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。

二）某异生忆识过去四十劫以来之事，计之为常住也。

三）某异生忆识过去八十劫以来之事，计之为常也。

四）某异生以捷疾智或天眼（天眼，即插图11.4.4 -1至-8的亲身禅定经历），计现在之众生及世间为常住也。

I) Permanence theses

A) A certain mutant (i.e., mundane people) enters meditation stillness (see Illustrations 11.4.4-1 to -8), gets to recall what has happened during the past 20 catastrophes, and counts the multitude of them as everlasting and indestructible.

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

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

D) A certain mutant with its swift intelligence or celestial eye (Celestial Eye, is bodily experiences to illustration 11.4.4-1 to -8), counts that present all sentient beings and mundane society are permanent.

乙）亦常亦无常

一）有情自大神天（如图11.4.4-8）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。

二）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。

三）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。

四）某人以捷疾智，分别思量，计我及世间为常无常也。

II) Both permanence and impermanence theses

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, cantingly said that the other beings, who did not laugh and indulgence, are permanent there, and 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, cantingly said, "Those skies who are without phenomena and dyeing, are permanently dwell, my kinds, born dyeing desirous hearts of us, are the cause of the impermanence of this 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.

丙）有想论

（一）计我终于此而后有色身，有想念。（二）计无色身，唯有想念。（三）计亦有色有想，亦无色有想。（四）计非有色有想，非无色有想。此是以想蕴对色之四句。

（五）计我死于此，而后有边际，有想念。（六）计无边际，有想念。（七）计亦有边有想，亦无边有想。（八）计非有边有想，非无边有想。此是以想蕴对边无边之四句。

（九）计我终于此，而后有苦有想。（十）计有乐有想。（十一）计亦有苦有想，亦有乐有想。（十二）计非有苦有想，非有乐有想。此是为以想蕴对苦乐之四句。

（十三）计我死于此，而后有一想。（十四）计有若干想。（十五）计有小想。（十六）计有无量想。此为以想蕴对多少之四句。

III) Have Thinks Theses

(A) I have a color body after this and have thinks. (B) no color body, but only 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.

丁）无想论

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

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

彼既为无想论，故无对苦乐之四句，亦无对多少之四句，此八种皆为有想上之见解故也。

IV) No Think Theses

Non-Think 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”.

Non-think 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 those 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.

戊）非有想非无想

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。

V) Neither having think nor non-think

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”.

己）断灭论

一）我今此身为四大所成，父母所生，衣食之所养，是为无常，终归于断灭。

二）我今此身，不得灭尽，生于欲界天（参见插图11.4.4-9至15），乃终断灭。

三）欲界天之身，未得灭尽，至于色界天（参见插图11.4.4-5至8），诸根具足，彼之报尽，竟归于断灭。

四）在色界地中，未得灭尽，生于无色界之空无边处（参见插图11.4.4-4），而可断灭。

五）在空无边处中，未得灭尽，在生于识无边处（参见插图11.4.4-3），而可断灭。

六）在识无边处中，未得灭尽，生于无所有处（参见插图11.4.4-2），而后可灭尽。

七）无所有处中，尚不可灭尽，生于非想非非想处（参见插图11.4.4-1），彼之非想报尽，断灭无余。

(VI) Severance Extinction Theses

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 (Fig. 11.4.4-9 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 (Fig 11.4.4-5 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 11.4.4-4) 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. 11.4.4-3) and will be extinct there.

F) In Edgeless Senses Place.  I will not be extinct finally; I will be reborn in Not Objectively Have Place (Fig 11.4.4-2) 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 11.4.4-1), 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

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： 甲）无因而有；乙）有边无边想；丙）不死矫乱； 丁）现法涅槃。

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.

甲）无因而有

一）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。

二）有人以捷疾智分别之，世间无因而执为有也。

I) Non-reason for Have

(A) Someone who was first born in Think-less 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.

乙）有边无边想论

一）有人入定，观世间有边际，而起边见。

二）有人入定，观世间无边际，而起无边见。

三）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。

四）有人以捷疾智，观察世间，起非有边非无边之见。

II) Edge Edgeless Thinks

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.

丙）不死矫乱论

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。

III) non-Death Making Chaos

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.

丁）现法涅槃论

一）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。此是指欲界为涅槃也。

二）有人指色界之大神天为涅槃。

三）有人指色界之光音天为涅槃。

四）有人指色界之三禅天为涅槃。

五）有人指色界之四禅天为涅槃。

IV) Present Life Is Salvation

(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 (Fig 11.4.4-9 to -22) is Nirvana.

(B) Some refer to the Great God Sky (Fig 11.4.4-8) of Color Boundary as nirvana.

(C) Some refer to the Light Sound Sky (Fig 11.4.4-7) of Color Boundary as nirvana.

(D) Some refer to the Third Meditation Sky (Fig 11.4.4-6) of Color Boundary as nirvana.

(E) Some refer to the Fourth Meditation Sky (Fig 11.4.4-5) of Color Boundary as nirvana.

11.4.4.1.4.6-4 见取见 View Fetch (108 views)

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

View Fetch is short for “views abstracted from views”, 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.

一）六根（眼、耳、鼻、舌、身、意）各有三受（苦、乐、不苦不乐），成18。

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

三）经历过去、现在、和未来三世，合为108。

(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.

(C) 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.

(D) 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？答：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? Answer: 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.

我不是说洗礼和割礼错了，我是说他们的理解和做法错了。佛教中洗礼是出尘的方法，是引净识杀死污染的过程。因为识在四大种之中是水，所以此过程被称作洗礼。割礼的意义和洗礼相同，是说智慧如刀可以出去亚当识（即无意识的污染部分）和夏娃识（即前意识）的污染，而去除精神污染是必要的，所以要修习般若，即实行割礼。

I'm not saying that baptism and circumcision are wrong, I'm saying that their understanding and practice is wrong. In Buddhism baptism is the method of “ousting dusts”, the process of invoking immaculate senses to kill pollution. This process is called baptism because sense is water among the Four Big Seeds, therefore it is called Baptism. Circumcision has the same meaning as baptism, which is to say that gnosis like a sword can cut out off the contaminations of Adam-sense (i.e., maculate part of unconscious) and Eve-sense (i.e., pre-consciousness), and the removal of mental contamination is necessary, so it is necessary to practice prajnaparamita (i.e., Arrival Ark, biblical word is Noah's Ark), i.e., to practice circumcision.

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