行蘊談心的行為，是由五位百法中的51位心所有法和24位不相應行法構成的：

Migration Node talks about behaviors of the heart (i.e., mind), is composed of 51 “heart subordinate laws” and 24 “non-corresponding migration laws” among the “Five Positions of Hundred laws”:

10.4.4.1 心所有法 Heart Subordinate Laws；10.4.4.1.1 遍行法 Omnipresent Laws；10.4.4.1.2 別境法 Circumstantial Laws；10.4.4.1.3 善法 Benevolent Laws；10.4.4.1.4 根本煩惱 Fundamental Annoyances；10.4.4.1.5 隨煩惱 Following Annoyances；10.4.4.1.6 不定法 Uncertain Laws

10.4.4.2 不相應行法 Non-Corresponding Migration Laws

10.4.4.1 心所有法 Heart Subordinate Laws

心所有法，義為此51位法從屬於心，為心所有；亦名心地法。心地，是說此法為心神之所履。什麼是心神？心神泛指八識，亦作八位心王：眼識、耳識、鼻識、舌識、身識、意識、意（即前意識、即夏娃識、末娜識）、和無意識（亦作神識）。心所有法被分成了6類：遍行法，別境法，善法，根本煩惱，隨煩惱，和不定法。

Heart Subordinate Laws mean that these 51 laws are heart-kings’ servants, followers, also known as heartland laws. Heartland laws mean that the 51 laws are heart-kings’ tour places. Heart-kings refer to the eight senses: eye sense, ear sense, nose sense, tongue sense, body sense, intent-sense (i.e. consciousness), intent (i.e. preconsciousness, aka. Eve-sense), and unconsciousness (aka. God-sense). All heart subordinate laws are divided into six categories: Omnipresent Laws, Circumstantial Laws, Benevolent Laws, Fundamental Annoyances, Following Annoyances, and Uncertain Laws.

10.4.4.1.1 遍行法 Omnipresent Laws

遍行是說此作意、觸、受、想、思，五法普遍通行於一切心、一切地、一切時。一切心就是眼識、耳識、鼻識、舌識、身識、意識、前意識、無意識，和善心、噁心、無記心。對於道德中性的法，人少有記憶，故名無記心。一切地就是九地，參見插圖10-23 至31。一切時就是過去時，現在時，和未來時。

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. 10-23 to 31. All times are the past, present, and future.

（一）作意，警心為性，於所緣境引心為業。作意能夠作動於意，故名作意。它能警覺策動逢緣應起的心及心所有法，引導它們趣於自己的所緣境，這就是作意的業用。

（二）觸，即根識和塵的三和合，分別變異，令心和心所有法觸境為性，受想思等所依為業。業是身口意習氣的體用和功能。開始時，根處的境變異。依於先業，此時的觸領心的作用，有與心相似的功能，能令心及心所有法接觸所緣的境相。此三合和能引生領納所緣境的受，引生採取所緣形相的想等。這就是所說的受想思等所依為業。

（三）受，領納順境、逆境、非順非逆境為性，起苦、憂、舍、喜、樂為業。

（四）想，取像成境為性，施設種種名言為業。

（五）思，令心造作為性，於善境、中性境、惡環境中役心為業。思能辨別善惡美醜等境相，由是令心發起正邪等身口意業。

(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.

10.4.4.1.2 別境法 Circumstantial Laws

別境義為此法於個別的心境出現，有五位：欲、勝解、念、定、慧。

（一）欲，於所樂境相，希望為性，勤依為業。欲通於善惡和中性這三種倫理道德性，若對善法起欲，能發正勤，由是精進助成善事。

（二）勝解，即決議，於決定境，印持為性，不可引轉為業。佛教中最典型的四勝解，亦作四無礙解（參見15.9節《善慧地》）。

（三）念，即讀、咒，於曾習境，令心明記不忘為性，定依為業。

（四）定，於所觀境，令心專注不散為性，智依為業。定是身心穩定，主客觀相應而動的狀態，亦作一心。

（五）慧，於所觀境簡擇為性，斷疑為業。慧是解知之心，是一種智；但在某些方面，兩者相反，成事之智是智，了事之智是慧。佛教中常用金剛來比喻慧；在英語中，金剛義為哲學家之石。

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.

10.4.4.1.3 善法 Benevolent Laws

善法有11位：信、慚、愧、無貪、無嗔、無痴、精進、輕安、不放逸、行舍、不害。

（一）信，於實德能，深忍樂欲，心淨為性；樂善為業。勝解即是忍，是信的因；樂欲是信的果。信略有三種。（A）信實有，即於一切實事和道理，深信忍耐可為有。（B）信有德，即信四勝諦（參見第12至15章）為實，信可為有，信即是有。（C）信有能，即對於一切世間及出世間的善法，深信自己及他人，只要肯學習，都能獲得那些成就。

（二）慚，依自法力，崇重賢善為性，止息惡行為業。

（三）愧，依世間力，輕拒暴惡為性，止息惡行為業。

（四）無貪，於有、樂等境，無着為性；作善為業。

（五）無嗔，於苦、逆等境，無恚恨為性，作善為業。另外，無貪、無瞋、正念和正定在佛教中被稱為四法跡（如圖10.4.4.1.3），義為此四是古代聖人留下的足跡。

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 12 to 15) 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 (see fig. 10.4.4.1.3) in Buddhism, meaning that these four are the footprints left by ancient sages.

（六）無痴，於諸理事或於四諦理，明解為性，作善為業。無痴是三無漏根之一。什麼是三無漏根？如說一個塵世之人衷心向佛，願意學習和修習佛法，他或她就有了第一個無漏根，未知當知根。當他懂得了四勝諦（參見第12至15章），就獲得了第二個無漏根，已知根，即無痴。當她修成了無上正等正覺，就證得了第三個無漏根，具知根。

（七）精進或勤，於善惡的修斷事中，勇悍為性；滿善為業。精進有五種：1被甲精進，即有勢；2加行精進，即有勤；3無下精進，即有勇；4無退精進，即堅猛；5無足精進，即不舍善軛。

（八）輕安，遠離粗重不舒適的感覺，調暢身心；堪任為性，轉依為業。契經說此法是由定所滋養，故遠離粗重，身心調暢。當禪定修習者獲得輕安，他們喜歡輕安，願意繼續修習，保持輕安，不願意說粗話、做壞事，破壞輕安的狀態，所以說輕安的業是轉依。

（九）不放逸，以無貪、無嗔、無痴、精進四法為體；於修養善法斷除惡法的事務中，防修為性，成滿一切世間及出世間善事為業。

（十）行舍，行舍時的心即是平等正直之心；無功用住為性；靜住為業。無功用住，又名無功用行，又名不用處定，又名止觀，是修習者達到了 “內無能取，外無所取” 的修行階段，安住於無所得的狀態，進行 “出塵”來清理身心。

（十一）不害，於諸有情，不為損惱，無嗔為性，悲愍眾生為業。

(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 12 to 15), 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.

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