12. 苦谛 Bitter Crux

关键词 Keywords：佛学 Buddhism；四胜谛 Four Noble Truths；苦谛 Bitter Noble Truth；世界是一个大苦具 The World is a Bitter Aggregate

目录 Content：12.1 欲界 Desire Boundary；12.1.1 地狱趣 Hell Interest；12.1.2 畜生趣 Livestock Interest；12.1.3 饿鬼趣 Hungry Ghost Interest；12.1.4 修罗趣 Asura Interest；12.1.5 人趣 Human Interest；12.1.6 欲天趣 Desire Sky Interest；12.2 色界 Color Boundary；12.3 无色界 Colorless Boundary；12.4 统观大千世界 General View of the Great Grand Worlds

苦谛谈三千大千世界（如图12）的众生相是一大苦具。三千大千世界是由十亿尘刹土世界构成的。尘刹土是一瞬间的感知，亦作一小世界。土是身土义，亦作佛。佛是梵语，觉义，圣人义。古人称一千为一小千，一百万为一中千，十亿为一大千。古人在读时，先看见三组三个零，就读出了三千，又看见三千是一个数字，就读成了 三千大千世界。实际上三千大千世界和大千世界的意义相同。

Bitter Crux talks about phenomena that Three-Grand Great-Grand Worlds (see figure 12) of sentient beings are a big bitter aggregate. The Three-Grand Great-Grand Worlds are composed of 1,000,000,000 dust instant soils. The dust instant soil means the momentary body and mind, is also called a small world. The soil means perception, Buddha. Buddha is a Pali word, means Perception, sage. The ancients called a thousand a small grand, a million a medium grand, and a billion a great grand. When ancients read it, they first saw three groups of three zeros and read three grands. Then saw that three thousand are one number, so they read it as three-grand great-grand worlds. In fact, the Three-Grand Great-Grand Worlds and the Great-Grand Worlds have the same meaning.

12.1 欲界 Desire Boundary

依据对根本十戒的遵守与违犯，古德把众生分成了六类，称作六道，或六趣。根本十戒亦可分为十恶戒和十善戒。

十恶戒是：（一）杀生，（二）偷盗，（三）邪淫， （四）妄语，（五）绮语，（六）恶口，（七）两舌，（八）悭贪，（九）嗔恚，（十）邪见。

古人根据对十恶戒的违犯程度，把恶人分成了三类，称作三恶趣（如图12-22至20），或三恶道，分别是地狱趣、畜生趣、和恶鬼趣。

Based on the observance or violation of the Ten Fundamental Precepts, Ancient Virtues divided all sentients into six categories, called the six paths, or six interests. The Ten Fundamental Precepts can also be divided into the Ten Ferocious Precepts and Ten Benevolent Precepts. 

The ten ferocious precepts are: 1. killing, 2. stealing, 3. heretical sexual conduction, 4. delusional speech, 5. flowery speech, 6. ferocious speech, 7. two-tongue, 8. stingy greed, 9. hatred irritability, and 10. heretic. 

According to the degree of violation of the ten ferocious precepts, the ancients divided the ferocious sentient beings into three categories called the Three Ferocious Interests (see figures 12-22 to 20), or the Three Ferocious Paths, which are the hell interests, the livestock interests, and the hungry ghost interests.

不作以上十恶，就是十善：

（一）不杀生，或不唯不行杀害，更能实行救护。

（二）不偷盗，或不唯不行非予取，更能实行给施。

（三）不邪淫，或不唯不行淫邪，更能实行清净。

此前三戒是身戒，是约束身体行为的戒律。什么是不杀生？如自己不亲自杀生，不帮助别人杀生，不制造运输杀人的武器装备，不建议怂恿和歌颂死亡。

Not committing the above ten ferocities are the Ten Benevolences: 

(1) not to kill, or not only not to kill but also to save lives.

(2) not to steal, or not only not to steal but also to practice donation.

(3) not to commit heretical sex, or not only not to commit heretical sex but also to practice immaculateness. 

The previous three precepts are body precepts that govern bodily physical behavior. What is it to refrain from killing? Such as one does not kill personally, does not help others to kill, does not manufacture or transport weapons and equipment for killing, does not recommend encourage and eulogize death.

（四）不妄语，或不唯不行诳惑，更能言说真实语。

（五）不绮语，或不唯不行魅惑，更能作利益语。

（六）不恶口，或不唯不行粗犷，更能善言安慰。

（七）不两舌，或不唯不行离间，更能从中调和。此四是口戒。

(4) not to speak delusionally, or not only not to muddle and deceive, but also to speak truthfully.

(5) not to use flowery speech, or not only not to seduce, but also to speak for the benefit of others. 

(6) not to speak of coarse ferocious language, or not only not to speak ferociously, but also to speak kindly to console.

(7) not to two-tongue, not only not to sow discord, but also to conciliate and harmonize. The four are oral precepts.

（八）不悭贪，或不唯不行悭吝，更能进行施舍。

（九）不嗔恚，或不唯不行愤恚，更能恒生慈念。

（十）不邪见，或不唯不行邪见，更能信行四谛因果理。此三是意戒。

(8) not to be stingy greed, or not only not to be stingily greed, but also to perform donation.

(9) not to be resentfully irritated, or not only not to be angry, but also to be able to bear merciful spell.

(10) not to be heretical, or not only not to be heretical, but also be able to believe and implement the causes and fruits of the Four Victorious Cruxes. The three are intentional precepts.

古人根据对此十善戒的违犯程度，把善人分成了三类，分别是修罗趣（如图19），人趣（如图18），和天趣（如图15至1）。

六趣亦作六道，是说此类人正行进在去往地狱、恶鬼等处的道路上。本章后文对此六趣做进一步的分析和辨别。

According to the degree of violation of these Ten Good Precepts, Ancient Virtues divided the good people into three categories, namely, Asura Interest (see figure 19), Human Interest (see figure 18), and Sky Interest (see figures 15 to 1). 

Six Interests are also known as Six Paths. Path means that such people are traveling on the road to hell, hungry ghost, and so on places. These six interests are further analyzed and identified below in this chapter.

古德又根据众生的种性把众生分成了三界。界是因义，种子义，是生命之树的四大种之一（参见10.2节）。

欲界，如插图35所示，义为此界众生，都是从欲望的种子而有，都有饮食、睡眠、性交等色声香味触五欲。

那还有没有欲望的人吗？插图36是色界，那种境界的人没有男女差别，也没有饮食的欲望，和睡眠的需求。插图37是无色界，是纯粹的思想意识状态，没有身体的感觉，自然就没有饮食、睡眠、和性生活的需求。

Ancient sages divided all sentients into three boundaries according to their seed nature. The boundary means cause, seed, is one of the four big seeds (see section 10.2) of the Tree of Life. 

Desire Boundary, as shown in Illustrations 35, means that all beings in this boundary are born from the seeds of desires, have the five desires of color, sound, smell, taste, and touch, such as eating, sleeping, and sexual intercourse. Are there any who have no desires? Fig. 36 is Color Boundary, where there is no difference between men and women, and there are no desires for food, drink, or sleep. Fig. 37 is Colorless Boundary, which are pure conscious states, with no bodily feelings, so naturally there is no need at all for food, drink, sleep, or sexual intercourse.

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11.3 四空定 Four Empty Stillness

 

目录 Catalog: 11.3.1 空无边处定 Edgeless Empty Place Stillness；11.3.2 识无边处定 Edgeless Senses Place Stillness；11.3.3 无所有处定 No Objectively Have Place Stillness；11.3.4 非非想处定 Neither think nor non-think Place Stillness

11.3.1 空无边处定 Edgeless Empty Place Stillness

行人得第四禅已，深思色法过罪，作意灭除一切色法。一心缘空，念空不舍，即色定谢而空定未发，亦有中间禅。尔时勤加精进，一心念空不舍，则其心泯然任运，自住空缘，亦名未到地相。于后豁然与空相应，其心明净，不苦不乐，益受增长。于深定中，唯见虚空，无诸色相；虽缘无边虚空，心无分散。既无色缚，心识澄静，无碍自在，如笼破鸟出，飞腾自在，是名证虚空定（如图11-4）。证此定已，不失不退，命终必生空无边处，但有微弱的四无色蕴（注2）。

注1，佛教中，色是变碍义，参见10.4.1节的色蕴。此所见的空色是无意识默认的空，所以不是现实生活中的色。

注2，四无色蕴是受蕴、想蕴、行蕴、和识蕴，参见10.4节。

After attaining the fourth meditation, migrator deeply contemplates the faults of the color laws and intends to eliminate all color laws. With one heart to aggregate empty, the migrator spells empty no renunciation, then the immediate color stillness fades, but empty stillness does not arise, there is also intermediate meditation. At that time, diligently advances, one heart spells empty no stop, then its heart yieldingly carries out the operation, self dwells in empty factors, also name as Nonarrival Land Phenomena. Afterward, the heart is openly in tune with emptiness, bright and immaculate, neither bitter nor laugh; beneficial acceptance grows. In the deep stillness, the only can be seen is the emptiness, without all the colors (note 1). Even though the being aggregated is edgeless vague emptiness, the heart is not dispersed. And since there is no color bondage, the heart is clear and quiet, is free from any obstacles, and is self sufficient, such as the cage is broken and the birds come out, soaring freely, therefore the name of proving vague empty stillness (cf. 11-4). When one has testified the stillness, there is no loss or regression, at the end of the life, will be born in the edgeless empty place, but there are the feeble four colorless nodes (note 2).

Note 1, in Buddhism, color is the meaning of transformation and obstruction, see section 10.4.1 on Color Node. The empty color seen here is the emptiness that unconsciousness defaults to emptiness, so it is not the color in real life.

Note 2, the four colorless nodes are the acceptance node, the think node, the migration node, and the sense node, see section 10.4.

11.3.2 识无边处定 Edgeless Senses Place Stillness

行人得空定已，诃责空处多诸过失，便舍空处，一切系缘现在心识，念念不离，未来过去，亦复如是。常念于识，欲得与识相应，加功专注，不计旬月，一心缘识，而无异念。空念即谢，识定未生，名中间定。即便泯然任运，自住识缘，名未到地。此后豁然，与识相应，心定不动。而于定中，不见余事，唯见心识，念念不住，定心分明。识虑广阔，无量无边（如图11-3）。识法持心，无分散意。此定安隐，清净寂静。证此不失，命后必生识无边处，亦有微弱四无色蕴。

When a migrator has attained empty stillness, scolds many faults of the empty place to conveniently abandon the empty place; all attach to present heart senses, spell and spells, not giving up, to the future and the past are also like that. Constantly spells sense, desires to match with, extra efforts to concentrate, migrator doesn’t calculate weeks or months, one heart to meet senses, without different spells. The empty Stillness fades, but Sense Stillness isn’t arousing, so it is called the intermediate stillness. Then yieldingly operation at will, migrator itself dwells in sense factors; this is named as Nonarrival Land. After that, migrator matches with senses, still heart doesn’t move. Among the stillness, the migrator doesn’t see other things, only heart senses, spell and spells do not dwell, still heart is brightly immaculate. Sense thinks are broad, quantity-less, and edgeless (cf. 11-3). Sense law support heart, no loose intents. The stillness is easy, seclusive, immaculate, and quiet. Proofing this and not losing it, next life will be born in Edgeless Senses Place; also, has feeble four colorless nodes.

11.3.3 无所有处定 No Objectively Have Place Stillness

亦名不用处定（注1）。行人得识定已，诃责识处过患，即舍识处，系心无所有处，于中心不忧悔，专精不懈，一心内净。空无所有（注2），不见诸法，寂然安隐，心无动摇，此为证无所有定相。入此定时，怡然寂绝，诸想不起，尚不见心相，何况余法，无所分别，即是无所处定（如图11-2）。证此不失，命后必生无所有处，亦有微弱四无色蕴。

注1, 此异名义为修习 “无功用行” ，亦名止观，梵语奢摩他-毗钵舍那，又名 “到达” ，汉梵语双举为“般若舟”。

注2，看见的是弥漫的常寂光。那或青或黄或赤或白的光是心之常，无名，无数，无量。那光唯是现量，不可言说，所以读者当知作者我说的不正确。

It is also known as the "no use place stillness" (note 1). When a migrator has attained the sense stillness, scolds the faults of the sense place, to abandon the sense place, and attaching heart to “not objectively have place”; in the center of the heart there is no regret, and concentration without laxness, on it with perseverance, and is pure in the heart. Empty, not objectively have (note 2), not seeing laws, silent, seclusive, heart doesn’t move, this is testament of “not objectively have stillness” phenomenon. When entering the stillness, agreeably silent extinction, thinks don’t arise. Even not seeing phenomena of heart, not to mention other laws, no objective differentiation; this is proofing “not objectively have stillness” phenomenon (cf. 11-2). Testified this, not losing it, next life will be born in “not objectively have place”, also having delicately weak four non-color nodes.

Note 1, This is a synonym for the practice of “non-efficacious migration”, also known as Still View, Sanskrit Samatha-Vipassana, aka. Arrival Ark.

Note 2, What is seen is the pervasive constant silent light. That light which is either turquoise or yellow or red or white is the constant of heart, is nameless, innumerable, and infinite. That light is only present quantity and ineffable, so reader should know that the author me is incorrect in what I say.

11.3.4 非非想处定 Neither think nor non-think Place Stillness

行人得无所有定已，深诃责无所有处过罪，即舍无所有处，观于非有非无。常念不舍，一心专精，加功不已，其心任运，住在缘中。于后忽然，真实定发，不见有无相貌，泯然寂绝，心无动摇，恬然清净，如涅槃相。是定微妙，三界（注1）中极，如步屈虫，行至树表，更无可进。证此不失，命后必生非想非非想处，仍有细微四无色蕴。

注1，三界是欲界、色界、和无色界，如插图11所示。

When a migrator has attained the “not objectively have stillness”, deeply scolds reprimands the faults of “not objectively have place” to give up the “not objectively have place”, views to “neither have nor none”. Constantly spellings no stop, one heart concentrates on the effort, puts extra works continuingly, heart carries out the operation as wish, (migrator) dwells in the aggregative factors. Afterward, suddenly, the true stillness arouses, not seeing the appearances of have and nil, silent extinction, being completely silent, the heart is unshakeable and tranquil and pure, as in the phase of Nirvana (i.e., above “not objectively have place”). This stillness is a delicately wonderful, is extreme among three boundaries (note 1), like an inchworm moving to the tree top, has no further to go. Upon proofing this, not losing it, after life will be born in “neither think nor non-think place”. In the stillness, one still has the feeble four colorless nodes.

Note 1, The three boundaries are the desire boundary, the color boundary, and the colorless boundary, as shown in Illustration 11.

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11.2 四禅 Four Meditations

 

目录 Catalog：11.2.1 初禅 First Meditation；11.2.2 二禅 Second Meditation；11.2.3 三禅 Third Meditation；11.2.4 四禅 Fourth Meditation

 

11.2.1 初禅 First Meditation

初禅者，行人先须趺坐调息，从粗住细住，阶欲界（如图11-23）定。次后身心泯然虚豁，行人失去欲界之身，坐中不见头手，床敷犹若虚空；此为未到地定，能生初禅，即是初禅方便，亦名未来禅。得此相已，初勿惊恐，亦勿欢喜，惊喜皆能招魔。勿向人说，说则永失，不可复得，譬如种树，不可露根。

To the first meditation, the migrator necessarily sits with the cross-legged sitting (aka lotus flower seat) to adjust intents along breaths, intentionally dwells from rough to slim, and steps up from Desire Boundary (cf. fig. 11-23) stillness. After that, the body and heart are easily emptied, migrator is losing the body of desire boundary, sitting in the head and hands can not be seen, the bed is like a void. That is nonarrival stillness, which can give birth to first meditation, is the convenience of the first meditation, aka future meditation. When this phase has been obtained, do not be alarmed at first, and do not rejoice, for surprises can attract devils. Don't tell people about it; if you do, it will be lost forever and cannot be regained, like planting a tree and not exposing its roots.

若于未到地中，行人入定渐深，身心虚寂，不见内外。或经一日，乃至七日，或一月乃至一年，定心不坏，守护增长，行人忽觉身心凝然，运运而动。当动之时，行人还觉渐渐有身，如云如影动发，或从上发，或从下发，或从腰发，渐渐遍身。上发多退，下发多进。

If in nonarrival land stillness, migrator enters the stillness deeper and deeper, body and heart are silently vague, can’t see inside and outside. Or after one day, up to seven days, or one month up to a year, the still heart isn’t damaged, and is guarded to grow, migrator suddenly feels that body and heart are condensation like, surging and urgingly to move. When the time to move, migrator also feel gradually have a body, such as clouds and shadows are forming, or rise from the top, or rise from the bottom, or arouse from the waist, gradually spread all over the body. The top arousal is more retreating, and the bottom arousal is more advancing.

动触发时，功德无量，此略说十种善法眷属，与动俱起：一、定，二、空，三、明净，四、喜悦，五、乐，六、善心生，七、知见明了，八、无累解脱，九、境界现前，十、心调柔软。如是十种胜妙功德庄严动法，此则略说初动触相。如是，或经一日，或经十日，或一月四月，乃至一年，此事既过，复有余触，次第而发，然亦无定前后，故此禅名初禅（如图11-8）。

At the time of touch movements are surging up, there are infinite merits and virtues; here is a brief description of the ten kinds of benevolent laws and their affiliations aroused aggregately: 1. stillness, 2. emptiness, 3. clarity, 4. delightfulness, 5. laugh, 6. the birth of benevolent heart, 7. explicitly knows and views, 8. non-accumulative emancipation, 9. manifestation of environmental boundaries, 10. heart adjusted soft and docile. Such are the ten kinds of victorious wonderful fortunate virtuous majestic touch laws, and that is a brief description of initial movement phenomena of touch. As such, or after one day, or after ten days, or after one month, four months, even a year, that affair has passed, and there are other touches, which occur in succession, but there is no certainty before and after, hence name of First Meditation (i.e., fig. 11-8).

言余触者，即前动触为一，二、痒，三、凉，四、暖，五、轻，六、重，七、涩，八、滑。复有八触：一、掉，二、猗，三、冷，四、热，五、浮，六、沉，七、坚，八、软。此八与前八虽同，而细分别，不无小异。此十六触，随一发时，悉有十种善法功德眷属。行人因未到地，发如是等诸触功德善法，故名初禅初发。并是色界清净四大种（参见10.2节），依欲界身中而发。

The rest of the touches, preceding saying is the first, 2. itchy, 3. cool, 4. warm, 5. light, 6. heavy, 7. astringent, and 8. slippery. There are also eight other touches: 1. falling, 2. ripple, 3. cold, 4. hot, 5. floating, 6. sinking, 7. hard, and 8. soft. These eight and the first eight are the same, but the fine distinction is not without small differences. These sixteen touches, along each arousal, all have ten kinds of benevolent juristic fortunate virtuous family dependants. Because of nonarrival stillness, migrator aroused such etc. fortunes and virtues of touch and are therefore called initial arousal of First Meditation. And are the four immaculate Big Seeds of the color boundary (cf. section 10.2), which emanate from the body of desire boundary.

行人从此舍离欲界五欲、五盖，得初禅五支功德：觉，观，喜，乐，一心。五欲者，色欲、声欲、香欲、味欲，触欲是也。五盖者，贪欲盖、嗔恚盖、惛沉睡眠盖、掉举恶作盖、疑盖是也，（参见13.2节烦恼的名）。

（一）觉支，初心在缘名觉，谓行人依未到地发初禅，色界清净色法，触欲界身根，心大惊悟。尔时即生身识觉此色触，未曾有功德利益，故名觉支。

From this point on, migrator who has given up the five desires and the five veils of desire boundary, attains the five fortunes and virtues of the first meditation: perception, view, delight, laugh, and one heart. The five desires are: color desire, sound desire, fragrance desire, taste desire, and touch desire.  The five veils are: greedily desire, irritation & indignity, sleep, frustration & regret, and suspicion (cf. section 14.2 Names of Annoyances).

(1) Perception Branch, initial heart on the objective is named as perception the migrator based on nonarrival aroused first meditation, its heart had a great shockingly perception that Desire Boundary’s body roots touched by Color Boundary’s immaculate color laws. At that time, the immediate born body senses perceiving the color touches, are never-had fortunate virtues and profitable benefits, so the name of Perception Branch.

（二） 观支，细心分别名观，谓行人既证初禅功德，即以细心分别此禅定中色法诸妙功德境界分明，无诸盖覆。如是等功德，欲界之所未有，故名观支。

（三）喜支，欣庆之心名喜，谓行人初发禅时，乃有喜生，但分别未了，故喜心未成。若观心分别，所舍欲界之乐甚少；今护得初禅，利益甚多，如是思惟已，则欢喜无量，故名喜支。

(2) View Branch, to deliberately discern is named as view, the saying is that Migrator has proved the fortunes and virtues of first meditation, with a fine heart to distinguish those wonderful fortunate virtuous color laws among the meditational stillness, with clear environments and boundaries, without all those veil covers. Thus etc. merits and virtues, desire boundary does not have, so the name of view branch.

(3) Delight Branch, delightful celebration heart is named as delight, when the migrator was just arousing meditation, there was delight, but the distinguishment had not been completed, so the delightful heart was not fully formed. If viewing heart discerns like that, the delight of desire boundary given up is very little; now has guarded and attained the first meditation, the benefits are great, after thinking in this way, joyful delight is infinite, hence the Delight Branch.

（四）乐支，怡悦之心名乐，谓行人发初禅时，乃即有乐，但分别喜，动涌心息，则恬然静虑，受于乐触怡悦之快，故名乐支。（注解，喜和乐的区别，参见10.4.2节的《受蕴》）。

（五）一心支，心与定一名为一心。谓行人初证禅时，乃即着定，而心犹依觉观喜乐之心，故有微细之散，若喜乐息，自然心与定一，故名一心支。

(4) Laugh Branch, harmoniously pleasant, agreeably pleasure is named as laugh, when the first meditation was just arising, migrator immediately had laugh, but discerning delight tranquilized surging movements of heart, then agreeably secluded in peace, accepting pleasures of laugh touches, so it is called the Laugh Branch. (Annotation, for the difference between delight and laugh, see Section 10.4.2 Acceptance Node).

(5) One Heart Branch means that heart and stillness are one. It is said that when the migrator proofed the first meditation, that was a stillness of immediate landing, and the heart is still based on hearts of delight and laugh, so there is a slight dispersion. After the delight and laugh are rested, the natural heart and stillness are united as one, so name of One Heart Branch.

若在人中坐禅，得此根本初禅，不失不退，则命终已，随初禅力深浅，必生于神众天、神辅天、或大神天（如图11-8；参见12.2.1节），是为初禅天因也。

If the sitting meditation practitioner is among human beings (cf. Fig 11-18) and attains this fundamental first Meditation, without losing or retreating, then when life is over, depending on the depth of one's first meditation power, one is bound to be born in the Godly Crowd Sky, Godly Assistant Sky, or Great God Sky (refers to illustration 12.0-8, and section 12.2.1), and this is the cause of first meditation skies.

11.2.2 二禅 Second Meditation

二禅（如图11-7）者，若于初禅定中，行人厌离觉观，入中间禅，从未到地，专心不止。于后其心豁然，明净皎洁；定心与喜俱发，具足四支功德：内净、喜、乐，一心。

（一）内净支，心无觉观之浑浊，故名内净。欲离初禅时，行人种种诃责觉观；觉观既灭，则心内静。心与静色法相应，豁尔明静，故名内净支。

In the second meditation (cf. 11-7), if in the first meditation, a migrator is satiated perceptive views, enters the middle meditation; on the nonarrival land, concentration does not stop. Afterward, the heart is strikingly open, brightly immaculate; still heart and delight concurrently arouse, fully with four branches of merits and virtues, namely, internal immaculateness, delight, laugh, and one heart. 

(1) Internal Immaculateness Branch is saying that the heart is free from the turbulence of perceptive views. When desiring to leave the first meditation, migrator did kinds of denouncing reprimanding to perceptive views; perceptive views faded, then heart became quiet, without any disquietudes. The heart corresponds to the immaculate color laws, openly bright and quiet, hence the name Internal Immaculateness.

（二）喜支，欣庆之心名喜，谓行人初得内静时，即与喜俱发，而喜心未成。次心自庆得免觉观之患，获得胜定内净之喜，欢喜无量，故名喜支。

（三）乐支，怡悦之心名乐。谓行人喜涌之情既息，则怡然静虑，受于内净喜中之悦乐，故名乐支。

(2) Delight Branch, delightfully celebrating heart is the name of delight. When meditator first gets the inner quietness, that is, with the delight concurrently arising, but the delightful heart is not fully formed. Later, the heart of self-celebration to be free from the faults of perceptive views, is delighted by the internal immaculateness gain of the victorious stillness, the joyful delight is infinite, hence the name of Delight Branch.

(3) Laugh Branch, cheerfully agreeable pleasant is named as laugh. It is said that the migrator's surges of delightful feelings have been rested, then an agreeably quiet mind, enjoyably accepting the pleasantly laugh of internal immaculateness, hence the name of Laugh Branch.

（四）一心支，心与定一，谓之一心，谓行人喜乐心息，则心与定一，澄渟不动，故名一心支。

此名为根本二禅。若人坐禅得此，随其浅深，命终必生少光天、无量光天、或光音天（参见插图12-7和第13.2.2节）中。二禅是二禅天之因。

(4) One Heart Branch means that the heart and the stillness are one. The saying is that the migrator’s delight and laugh happy heart rest, then the heart and the stillness are one, stagnant, so it is called One Heart Branch.

This is called the fundamental second meditation. If a human practices the sitting meditation and gains this, according to its shallow and deep, after life will be born in lesser light sky, infinite light sky, or light sound sky (refer to Fig 11-7, and section 12.2.2). The second meditation is the cause of the second meditation skies.

11.2.3 三禅 Third Meditation

若于二禅，行人厌离喜相，入中间禅，从未到地，行人澄静其心，泯然入定，不依内外，与乐俱发，具足五支功德：舍，念，慧，乐，一心。

（一）舍支，离喜不悔名舍。行人欲离二禅时，种种诃责二禅之喜，喜既灭谢，三禅（如图11-6）即发。若证三禅之乐，则舍二禅之喜，不生悔心，故名为舍，亦名三禅乐。初生时，是乐三界第一，能生心着。心着则禅坏，故须行舍。

If in the second meditation, migrator is satiated with delightful phenomena, leaves, enters middle meditation. In nonarrival land (or meditation), migrator pacifies his heart, doesn’t depend on inner and outer, concurrently stillness and laugh surge up, is fully with the five branches of merits and virtues: renunciation, spell, gnosis, laugh, and one heart.

(1) Renunciation Branch, relinquishing delight without regret is named as renunciation. When a migrator wants to leave the second meditation, scolds the delight of second meditation; then the delight fades, and the third meditation arises. Wanting to proof the laugh of the third meditation (cf. fig. 11-6), one should give up the delight of the second meditation without regret, hence the name of Renunciation, alias Third Meditation Laugh. When it is newly born, is No.1 among the Three Boundaries (which means the whole Three-Grand Great-Grand Worlds, cf. fig. 11.0), can generate obsession. If heart obsesses it, the meditation will be broken, so it is necessary to perform the Renunciation.

（二）念支，念名爱念。谓行人既发三禅之乐，乐从内起，应须爱念将养，则乐得增长，乃至遍身，如慈母念子，爱念将养，故名念支。

（三）慧支，解知之心名慧。行人既发三禅之乐，此乐微妙，难得增长，若非善巧解慧，则不能方便长养此乐得遍身也。

(2) Spell Branch, spell is name for mumbles of love. The saying is that migrator who have aroused the laugh of third meditation, laugh from within, should be nourished by love spells, then the laugh grows, and even spreads all over the body. Such as a merciful mother who reads her son, nurtures by love spellings, hence it is called Spell Branch.

(3) Gnosis Branch, heart of interpreting know is named as gnosis. Migrator has aroused the laugh of third meditation, which is delicate and wonderful, and hard to have it grown up. If not having benevolent smart interpreting gnosis, migrator can’t expediently adopt and raise it long enough to fulfill whole body.

（四）乐支，怡悦之心名乐。行人发三禅乐已，若能善用舍念慧，将护此乐，乐既无过，则增长遍身，怡悦安快。三禅为最乐，若离三禅，则余地更无遍身之乐也。

（五）一心支，心与定一，名曰一心。行人受乐心息，则心自与定法为一，澄渟不动也。注解，定是一位别境心所有法；在佛教的百法中，只有念定慧，此三法能持心。

(4) Laugh Branch, agreeably pleasure is named as laugh. After migrator has aroused third meditation laugh, if can utilize renunciation, spell, and gnosis to guard the laugh, then it will not just pass away, will grow all over the body, pleasant and peaceful. Third meditation is the most laugh; after third meditation, there isn’t pervasively bodily laugh anymore in further to go.

(5) One Heart Branch, heart and stillness are one, hence One Heart. When the heart of accepting laugh is cessative, the heart and stillness merge as one, transparently stagnant, immovability. Annotation, stillness is a position of Circumstantial Heartland Laws; among all Buddhist 100 laws, only Spell, Stillness, and Gnosis (i.e., heart of interpreting knows, a kind of intelligence), the three laws can hold the heart (i.e., mind).

此名为根本三禅，若人坐禅得此，随其浅深，命终必生少净等天中（参见插图11-6和12.2.3节），是为三禅天因也。

This is called the Fundamental Third Meditation. Such as a human does the sitting meditation and obtains this, according to its deep and shallow, after life will be born in the Maculate Sky, Immaculate Sky, or Bliss Sky (refers to fig. 11-6, and section 12.2.3). This is the cause for the third meditation skies.

11.2.4 四禅 Fourth Meditation

四禅（如图11-5）者，若于第三禅定，行人厌离乐法，深见过患，入中间禅。心无散动，得未到地定。于后其心豁然开发，定心安隐，行人出入呼吸断，具足四支功德：不苦不乐，舍，念清净，一心。

（一）不苦不乐支，不苦不乐，中庸之心也。行人欲离三禅时，种种因缘，诃责于乐。乐既谢灭，则不动之定，与舍俱发，故行人内心湛然，不苦不乐也。

Fourth Meditation (cf. 11-5), if, in the third meditation, a migrator is averse to law of laugh and sees the excesses deeply, he enters the middle meditation. The heart is free from dispersion and has attained the “nonarrival land stillness”. Afterwards, the still heart secludes, migrator’s inward and outward breathing ceases, has achieved the four branches of merits and virtues: neither bitter nor laugh, renunciation, spelling immaculateness, one heart.

(1) Neither Bitter nor Laugh Branch, neither bitter nor laugh is neutral heart. When the migrator desired to leave third meditation, for kinds of causes, scolded the laughs. Laughs faded; then the Immovability Stillness is surging up concurrently with renunciation, therefore migrator’s internal heart is bright tranquility, is neither bitter nor laugh.

（二）舍支，离乐不悔名舍。行人既得第四禅，不动真定，则舍三禅难舍之乐，不生悔心，故名舍支。亦云：证四禅不动定时，不应取定起动念心，若心行舍，则无动念之乖也。

（三）念清净支，念即爱念。谓行人既得四禅真定，当念下地之过，复念自己功德，方便将养，令不退失，进入胜品，故名为念。亦云：是四禅中，有不动照了，正念分明，故名念支。

(2) Renunciation Branch, leaving laugh without regret is named as renunciation. After migrator achieved the fourth meditation, the immovability true stillness, then not regretting the abandonment of third meditation’s laugh, therefore name of Renunciation Branch. Also, the saying that when proofing fourth meditation, the Immovability Stillness, should not fetch stillness, arouse spelling heart; if heart migrates on renunciation, there is not the convenience of utilising spell.

(3) Spell Immaculateness Branch. Spell is mumbling of love. The saying is that when migrator gains the fourth meditation, should spell the faults of the lower land, but also reads own merits and virtues, the convenience of nurture, so as not to lose, into the victorious grade, so it is called the Spell. Also, the saying that in fourth meditation, there is immovable illumination, correct spells are lucidly clear, therefore name of Spell Branch.

（四）一心支，心与定一，名一心支。谓行人既得四禅之定，复用舍念将护，则心无所依，泯然凝寂，一心在定，犹如明镜不动，净水无波，湛然而照，万象皆现。

此名为根本四禅。若人坐禅得此，随其浅深，命终必生无云天、福生天、广果天等九天中（参见插图11-5和12.2.4节）。此定为四禅天因。

(4) One Heart Branch, the heart and the stillness are oneness, hence One Heart Branch. That is to say that migrator has been fourth meditation, but also with renunciative spells to guard, then heart has not reliant, deadly crystallized silence, one heart in stillness, as if the mirror does not move, no waves of pure water, clear and light, all phenomena are on manifestations.

This is the name of Fundamental Fourth Meditation. If a human sits meditation and gain this, according to its deep or shallow, after life is reborn in No Cloud Sky, Fortune Birth Sky, or Broad Fruit Sky, etc. nine skies (See Figure 11-5 and Section 12.2.4). This stillness is cause for the fourth meditation skies.

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11 禅 Meditation

 

目录 Catalog: 11.1 基础知识 Basics of Meditation; 11.2 四根本禅 Four Fundamental Meditation; 11.3 四空定 Four Empty Stillness

什么是禅？《佛学次第统编》定义禅定为思维修。禅定经历是佛五眼通中的天眼。眼是对这种知识的比喻。世间人的幻觉经历不足，所以不能理解鬼神佛现象；禅定的修习可以弥补这一缺失。由此多种不同身心状态的经历（如插图11-1至13所示），修习者可以生长出天眼，证得生死智证通。生死智证通就是禅定中多种兴趣生、兴趣灭的经历。

What is Meditation? The Compendium of Buddhism defines meditation as mind cultivation. Mundane people do not have enough hallucinatory experiences to understand the phenomena of ghosts Buddhas and gods; practicing meditation can amend up such insufficiency. Through these experiences of many different states of mind and body (as shown in Illustrations 11-1 through 13), the practitioner can grow celestial eye and testify “intellectual testament of birth and death”, which are the experiences of the births and extinctions of many interests in meditation.

11.1 基础知识 Meditation Basics

修习禅定讲究三调，调姿、调息、调心。

（一）盘坐的姿势最好，脊柱越直越好，如插图11右下所示。闭眼，目光内视朝向注意力集中的部位，如所谓的眼观鼻，鼻观口，口观心。舌上卷，舌尖顶在前上齿根部。

（二）呼吸要尽量做到深、长、细、匀。作者本人采用腹式呼吸法，即吸气时想象把气吸入胸口或者丹田，下腹鼓起。呼气时下腹瘪下，胸部挺起，像猫狗等动物那样呼吸。

The practice of meditation is concerned with three adjustments, the adjustment of posture, the adjustment of breath, and the adjustment of heart (i.e., mind). 

(1) A cross-legged sitting posture is best, the straighter the spine the better, as shown in Illustration 12, lower right. The eyes are closed, and the gaze is directed inward toward the area of concentration, as in the so-called Eye watches Nose, Nose watches Mouth, and Mouth watches heart. The tongue is rolled upwards with the tip of the tongue at the root of the front upper teeth.

(2) Breathing should be as deep, long, thin, and even as possible. Author me adopts abdominal breathing, i.e., when inhaling, I imagine breathing into my chest (i.e., Middle Dantian as shown in Fig. 12) or Lower Dantian, with my lower abdomen bulging out. When exhaling, the lower abdomen is deflated and the chest is lifted, breathing like animals such as cats and dogs.

（三）从身体和外部世界都是心的投射来说：吾心即宇宙，宇宙即吾心。兴趣和意向控制着心的走向，此说意住在哪儿，心就在哪里形成，所以调心是谈意识的所住，或说所向。先粗调，笔者少年时修习禅定常用此咒来协调身心内外的环境。天上过往的神灵、本方土地、荒郊野外的孤魂、和地下的魔鬼为我作证。我现在发誓，我卢岩今天修习禅定（或说气功），我不是只为我一个人，也不只是为了我的家人和朋友，我是为了无数无边的众生。若我学有所成，将回报无数无边的一切生灵。

(3) In the sense that both the body and the external world are projections of the heart: my heart is the universe; the universe is my heart. Interests and intentions control the direction of the heart, which means that where the intention dwells, where the heart is formed, so tuning the heart is talking about where the intention dwell, or where it is directed to. First coarse tuning, the author when I was a teenager practicing meditation commonly used this spell to harmonize the internal and external environment of the body and heart (i.e., mind). The passing gods and spirits above sky, the lord of this land, the lonely souls in the wilderness, and the devils underground bear witness to me. I now swear that when I, Luyan, practice meditation today, I am not doing it just for myself, nor just for my family and friends, but for countless and boundless sentient beings. If I learn to be successful, I will return the favor to countless and boundless all living beings.

11.1.2 禅定入门 Meditation Entrance

初学者有这样的入门过度阶段。闭目内视心窝部（即中丹田，如插图11）。在吸气时，意念（就这样认为，这样想）真气（热气）随吸气，缓缓趋向心窝部；感觉（意念全在感觉上）把真气吸到了胸口。呼气时自然呼出，不加任何意识作为。常常行之，一般几次练习之后，真气就会在心窝部聚集起来。

Beginners have this transition phase. Close your eyes and look inward at the Middle Dantian (as in the illustration 12). On inhalation, one's intention (think this way, think like this) is that the true air (i.e., warm feelings) slowly tends to the chest along with the inhalation; one feels (one's intention is all in the sensation) that the true air is sucked up to the chest. Exhale naturally without any intentional action. After a few times of practice, the true air will be gathered in the Middle Dantian.

开始时，行者使用中丹田，待真气聚集于胸口后，把真气用吸气力推向丹田；这就叫做运气。真气在丹田（即插图中的下丹田）建立了根据地之后，禅定修习者总是以丹田为大本营，其它所修习的穴位为行营。真气到达某个穴位时，就会引发相应的触觉、听觉等幻觉。

In the beginning, Meditator (or Migrator) uses the Middle Dantian, and after the true air has gathered in the chest, pushes the true air towards the Dantian (i.e., Lower Dantian) with suction force; this is called Transporting Air. After the true air has established a base in the Dantian, Meditator always uses the Dantian as the home base and the other acupoints practiced as the line camps. When the true air reaches a certain acupoint, it triggers corresponding hallucinations of touching, hearing, and so on.

初学者练习一段时间后，随着吸气就可能感觉真气源源不断地流向丹田；这时，任脉就已经打通了。任脉是身体表面中间线从下颌到丹田这一段。随后，练习者可以练习打通督脉，以至于依照针灸的图解打通六阴六阳十二经脉、奇经八脉等。或者修习者只是守护丹田来积聚更多的真气。那真气就是触觉幻觉，积累多了就会引发后文所说的现象。

After practicing for some time, beginners may feel a steady flow of true air to the Dantian as inhaling; at this point, the Ren Mai has been opened. The Ren Mai is the middle line on the surface of the body from the lower jaw to the Dantian. Subsequently, Meditator can practice opening the whole circle of meridians, etc., according to the diagrams of acupuncture. Or Meditator just guards the Dantian to accumulate more and more true air. That true air is tactile hallucinations, so accumulating more and more of it, eventually will trigger the phenomena described later.

11.1.3 触觉幻象 Tactile Hallucinations

上面描述的真气运行现象，现代心理学称做触觉幻觉。随着禅定修习者的不断进步，会有更多的幻象出现。真气不能通过的地方，就会淤积，表现出胀，痛等现象。练气功者还可能会遇到很多，如动触（肢体局部肉的跳动）、痒、凉、暖、轻、重（局部身体沉重）、涩、滑、漪（如有手指或水滴触动皮肤或肢体）、喜、怒、哀、乐、哭等。

The phenomena of the true air transportations described above is called tactile hallucinations in modern psychology. As the meditator continues to progress, more hallucinations will appear. Where the true air can not pass through, it will stagnate, manifesting phenomena such as distension, pain, and so on. Meditator may also encounter many more, such as moving touch (the throbbing of localized flesh on a limb), itching, coolness, warmth, lightness, heaviness (localized heaviness of the body), astringency, smoothness, ripples (such as a finger or droplet of water touching the skin or limb), joy, anger, sadness, happiness, crying, and so on.

修习者还可能遇到身体晃动、变大、变小、漂浮；有气在皮肤底下流动；有人或者什么东西拍你一下；有虫子或者小老鼠在皮肤底下或者皮肤上跑来跑去等现象。有东西在皮肤下跑动时，如果修习者是睁着眼睛练习的，甚至可以看到，那东西跑的地方，皮肤会鼓起来。有东西在皮肤上跑动时，练习者甚至可以看到，出现凹下去的地方（那东西的脚印）。古时候，对上述现象有很多命名，比如淘气鬼，胳肢鬼等。

Meditator may also encounter phenomena such as the body wobbling, getting bigger, smaller, or floating; a flow of air under the skin; someone or something tapping you; and a bug or a small mouse running under or on the skin. When there is something running under the skin, if the Meditator is practicing with his eyes open, he can even see that the skin bulges where that thing is running. When something runs on the skin, the Meditator can even see that a concave place (the footprint of that thing) appears. In ancient times, there were many names for the above phenomena, such as naughty ghosts, tickling ghosts, and so on.

如何移除身体触觉的幻觉？通常的作法是呵斥，如：去！走开！别烦我。几次或数月之后，当无意识收到了信息，就会把那种幻觉抑制了。另外，轻抚或轻拍头顶的百会穴，对于吸收幻觉的气归入经脉有帮助。也可以用手触摸幻处来移除幻觉，别的如洗澡等。

How do you remove the tactile hallucinations? The usual approach is to reprimand, e.g., Go! Go away! Leave me alone. After a few times or weeks, when unconsciousness receives the message, the hallucination will be restrained. In addition, stroking or tapping the Bai Hui acupoint on the top of the head is helpful in absorbing the hallucinating air into the meridians. You can also remove hallucinations by touching the place of hallucination with your hands, other things such as bathing.

读者可能会有疑问，为什么要出声或大声地说：你走开，我不喜欢你？答：无意识（即神识）只接受现量。一般的，直接的身体和语言行为，无意识可以接受到，而对思想行为信息接受的效果差，或者不接受。

The reader may wonder why it is necessary to utter or say aloud, go away, I don't like you. A: The unconscious (i.e., God-sense) only accepts the present quantity. Generally, direct physical and verbal behavior can be received by the unconscious; while information about thoughts and intentional behaviors (i.e., intents, plans) are poorly received or not received.

11.1.4 禅定功德 Merits and Virtues of Meditation

当禅定的修习者已经掌握了，习惯了上述的基本功法，更喜欢研究特异功能，下面的几个时间段比较好，气感强，容易引发幻觉。中午12点左右，晚上6点左右，午夜12点左右到早上6点左右；这就是古人所说的子午卯酉。有人说这几个时间段招魔，它们特别避开这几个时间段。幻觉现象中有许多是人们所说的魔鬼，而我们禅定修习者称其状态为定，称其中的鬼神魔等幻觉经历为功德。为什么叫功德呢？

When Meditator has already mastered and become accustomed to the basic techniques mentioned above, and prefers to study supernormal capabilities, the following periods of time are better, with a strong sense of air, and are prone to triggering hallucinations. Around 12:00 noon, around 6:00 p.m., and from around 12:00 midnight to around 6:00 a.m.; these are what the ancients called Zi Wu Mao You. Some people say that these time periods attract demons, and they especially avoid these time periods. Many of the hallucinatory phenomena are what people call devils, but we meditators call those states as Stillness, and we call those ghosts, gods, devils, and other hallucinatory experiences in them as merits and virtues. Why do we call those merits and virtues?

我小时候，一次崔凤龙姨父给我讲，比如说，有个小女孩感觉身体里有个小老鼠在跑动，就很害怕，就病了。父母到庙里问大德师傅。大德师傅一听，说：“啊！这没什么！我小时候也有过那种现象，没什么害处，不理它，或者赶它走，打它一下，出声对它说：‘走开！我不喜欢你！’ 也许两、三次，一两个月后，那种现象就不发生了”。结果那小女孩儿的病就好了。这庙里别的和尚一看，一听，就想：为什么，大德师傅说几句话，那人的病就好了呢？通过观察，他们发现，大德师傅身上有德（即那样的经历）。因为他身上有德，所以他说几句话，病人听了，病就好了。

When I was a child, once Uncle Dragon told me, for example, that a little girl felt a little mouse running around in her body, so she was very scared and got sick. The parents went to the temple and asked the Great Virtue Master. Upon hearing this, the Great Virtue Master said, "Ah! It's nothing! I had that phenomenon when I was a child, and it was nothing harmful; ignore it, or drive it away, hit it a little, and speak out and say to it, 'Go away! I don't like you!' Maybe two or three times, after a month or two, that stopped happening." As a result, the little girl was cured. The other monks in this temple looked and listened, and wondered: why, when Master Great Virtue said a few words, did that person get well? Through observation, they realized that Master Great Virtue had virtue (i.e., that kind of experience) in him. Because he had virtue in him, he said a few words, and when the patient heard them, she was cured.

我梁伯还给我讲。大德师傅身上的德是得来不易的，不单单是他辛辛苦苦练气功所得来的这些心得体会；还有，他很有可能从事过很多种行业的工作，了解很多种行业的辛秘，那些经历也都是德。

Uncle Liang also told me. The virtue in the Great Virtue Master is not easy to come by, not only the insights he gained from his hard work in practicing meditation, but also the fact that he was probably engaged in many kinds of industries and knew the secrets of many kinds of industries, and those experiences are also merits and virtues.

11.1.5 天耳通 Clairaudience

随着禅定修习者功夫的上升，触觉听觉和视觉都会变得敏锐。在入睡前，他或她可能听见自己心跳的声音。据现代心理学分析，睡觉前听见自己的心跳，那声音实际是耳听小骨附近血管收缩舒张造成的。修习者可能遇到如下的听觉幻觉，如听到口哨声、嘶嘶声、嘀嘀声、呜呜声、鸟叫声、水流声、蛙鸣、风吹洞穴，雨声、雷声等；再如有人在像开会似的讨论问题、有人招呼自己、有人告诉自己些什么等。

As Meditator’s capability rises, the senses of touch and hearing and sight become acute. Before falling asleep, Meditator may hear his or her own heartbeat. According to modern psychological analysis, the sound of hearing one's own heartbeat before going to sleep is caused by the contraction and dilatation of blood vessels near the small bones of the ear. Meditators may experience auditory hallucinations such as whistling, hissing, ticking, whimpering, birds chirping, water running, frogs chirping, wind blowing in a cave, rain, thunder, etc.; or someone discussing a problem as if they were in a meeting, or someone greeting them, or someone telling them something.

随着修习者的不断理解和研究，就懂得了彼是内虑所托，从而证得了天耳通、天腿通、和他心通等智慧。本文后文将从视觉幻觉来讲解这几种神通，与天耳通的道理相同。如何移除听觉幻觉？通常的作法是呵斥，诸如，“去！走开！别烦我” 。几次之后，当无意识收到了信息，就会把那种幻觉抑制了。

As Meditator continues to study and understand, understands that the objectives are projected and held by internal considerations, and thus proves the Celestial Ear through, Celestial Leg Through, and the Others Heart through, etc. intelligences and gnosis. Later in this article, we will explain these kinds of godly powers in terms of visual hallucinations, which are the same as this Celestial Ear through. How do you remove auditory hallucinations? The usual approach is to scold, such as, "Go away! Do not bother me! Leave me alone." After a few times, when the unconscious receives the message, the hallucination is suppressed.

11.1.6 天眼通 Clairvoyance

视觉幻觉即是天眼所见，下面举例说视觉幻觉世界中的几种现象。

Visual hallucinations are what the celestial eye sees, and the following are examples of several phenomena in the world of visual hallucinations.

11.1.6-1 功能飞有 Function Flies to Have

小时候，一天，我正在打坐，忽然看见头顶前方飞来一本书。我心想：那是什么？太远了，看不清楚，近点儿就好了！那本书就飞近了。我想：呀！你还是活的，有智力！那本书晃动，像是懂我的意思，高兴得蹦蹦跳跳的。我就说（实际是在想）：你真的是智能生命物？那本书就又晃动。我就说：那你从哪来？找我干什么？那本书晃得很厉害，像是着急得不得了似的。

One day, when I was a child, I was meditating when I suddenly saw a book flying in front of my head. I thought to myself, "What is that? It's too far away to see clearly, but it would be nice to see it closer! The book flew closer. I thought, "Oh! You're still alive, you have intelligence! The book wiggled as if it knew what I meant and bounced with joy. I then said (thinking): are you really an intelligent living thing? And the book wiggled again. I'm like, "Then where did you come from? What do you want with me? The book wiggled a lot, like it was in a terrible hurry.

这时幻境有些不稳定，我就赶忙集中精力，一边调整维持幻境，一边想：你不能说话，我就不问了；这本书的前面是这样，那后面是什么样？立刻，那本书的画面呈现了它的背面。这时我又高兴得不得了，也没有什么事儿做。看了一会儿，就厌腻了。那本书就飞走了。幻境结束的时候，我也结束了打坐。我感觉全身舒畅，身体表面有细微电流的感觉。

At this time, the hallucinational environment was a little unstable, so I hurriedly concentrated, adjusting to maintain the hallucination, while thinking: you can't talk, so I won't ask; the front of this book is like this, then what is the back like? Immediately, the picture of that book presented its back. At this point I was happy again and had nothing to do. After reading it for a while, I got bored of it. The book flew away. When the hallucination ended, I also ended my meditation. I felt relief all over my body, and there was a sensation of subtle electric currents on the surface of my body.

11.1.6-2 夺命魔鬼 Demon Phenomena

我上初中时的一天早上，为了准备考试，我醒的特别早，大约是早上三点多钟。看书看了一会儿，我就困睡了，就仰躺在炕上，头顶着南墙，习惯性的做了几次练气功的呼吸。由于长时间的练习，我的舌尖总是顶在前上齿根部。

One morning when I was in junior high school, I woke up especially early, about three o'clock in the morning, to prepare for an exam. After reading a book for a while, I was sleepy and fell asleep, so I lay on my back on the bed, with my head against the south wall, and habitually did the breathing of practicing meditation several times. As a result of practicing for a long time, the tip of my tongue was always at the root of my front upper teeth.

忽然，我感觉，头的右上方是空的，（本来是墙），有几个像是小孩儿画的人脸，闪闪发光。我想: 这画得叫啥东西，我用脚画得都比你们好看！我这就惹祸了。那几张发着光的脸站成一条线向我冲了过来，撞在我右边的头顶上。

Suddenly, I felt that the upper right side of my head was empty, (it was a wall), and there were a couple of faces that looked like children's drawings, glittering. I thought, "What's that? I can draw with my feet better than you guys!” I was in trouble! The glowing faces came at me in a line and hit me on the right side of my forehead.

在当时，由于我练气功养成的习惯，不轻易做出改变姿势的反应。我还在感觉全身的状态，感觉到：我的脸，腹部皮肉，及腿上皮肉全部变形成波浪状向我右头顶被撞的部位移动。脸部的皮肉变形十分强烈，我赶紧用手把五官的皮肉向回推。我感觉效果很好，就紧接着，按推腹部的皮肉复位。然后我迅速站起来，把腿和全身的皮肉复位。忙完了，我已经出了一身汗。好在我没发现出现软组织拉伤，全身都迅速恢复了正常。

At that time, due to my habit of practicing meditation, I did not react easily to changing my posture. I was still feeling the state of my whole body, and I felt that the skin and flesh of my face, abdomen, and legs were all deformed and moving in a wave-like manner toward the part of my right forehead where I had been hit. The deformation of the skin of my face was so strong that I hurriedly pushed the skin of my face back with my hands. Feeling that it worked well, I followed it up by pressing and pushing the skin and flesh on my abdomen to reset. Then I quickly stood up and reset the skin and flesh of my legs and whole body. By the time I was done, I was sweating. The good thing is that I didn't notice any soft tissue strains and my whole body quickly returned to normal.

前面讲的现象被称为幻觉，还是叫魔鬼，没有分别；关键是理解真相。幻觉世界里，所有的动物，植物，以及没生命的山川大地、江河湖海等，都是平等的。从此，我开始注意礼貌，守戒，努力尊重任何事物，不管是活的还是没生命的东西。这是由于练习气功，自发地遵守戒律；戒由修习者自身体内发出（即自觉），是道果。

It makes no difference whether the phenomena mentioned earlier are called hallucinations or demons; the key is to understand the truth. In the world of hallucination, all animals, plants, and inanimate mountains, rivers, lakes, and seas are equal. From then on, I began to pay attention to politeness, keep the precepts, and try to respect anything, living or inanimate. This is because of practicing meditation, so that I conscientiously obey the precepts. The precepts emanate from within my own body, are Path Fruits.

移除视觉幻觉的方法同上文：无论是什么，就像似对待六、七岁小孩子一样，或有礼貌地交流，或者赶它走。视觉幻觉对于呵斥是有直接反应的，比如你让它离开，它就离开。而听觉幻觉反应得比较慢，一般需要几天；触觉幻觉反应得更慢，可能需要几周时间。

Remove the visual hallucination in the same way as above: whatever it is, either communicate politely as if you were treating a six- or seven-year-old child or shoo it away. Visual hallucinations respond directly to reprimands, for example, if you tell it to leave, it leaves. Whereas auditory hallucinations are slower to respond, usually taking a few days; tactile hallucinations are even slower to respond and can take weeks.

11.1.7 天腿通 Teleportation

蹬墙入画就是在禅定中，盯着幻境里的某物可能心生好奇，迷惑，接着，如上文客观目标的瞬间变化。产生天腿，即瞬间转移的原因是，这种客观目标变化大，乃至整个环境都在瞬间内变了，如同瞬间来到了另一个地方，参见15.1节集起的案例，和下文的案例。

Stepping into a painting is when, in meditation, staring at something in the hallucination may be mindful of curiosity, fascination, and then, as above, an instantaneous change of objective target. What gives rise to Celestial Leg, i.e., instant translocation, teleportation, is that such objective targets change so much that even the whole environment changes within an instant, as if coming to another place in an instant, see the cases in Section 15.1, and the cases below.

在幻境里，环境通常与思想意识相匹配而变化，彼是内滤所托。比如，在一个很热的傍晚，我在打坐，刚进入的幻境是一个傍晚的山坡。我感觉很凉爽。看见草地上的草波动，好像有风在吹，我想：有点儿风好，更凉快。在这个世界里，风就变大了。我想：这风越来越大，好像是要下雨。在这个世界里，就下起雨来了。我想：下雨好，庄稼地现在旱了；再下大点儿才好呐！雨就下大了。我想：不好！我这是在哪里？雨下得这么大；如果有洪水，我往哪里跑！洪水就来了。

In hallucination, the environment usually changes to match the mind, and the objective is based on the thinks, or saying that the objective environment is think brought there. The omnipresent heartland law Think is by fetch image as nature. For example, on a very hot evening, I was meditating and the hallucination I just entered was of an evening hillside. I feel very cool. When I saw the grass fluctuating, as if a wind was blowing, I thought: a little wind is good, it's cooler. In this world, the wind became stronger. I thought: this wind is getting stronger, as if it is going to rain. In this world, it was raining. I thought rain is good, because the crops are dry now; it's good that it's raining more! And the rain became heavier. I thought: No good! Where am I? It's raining so hard; if there's a flood, where can I run to? The flood came.

11.1.8 他心通 Clairsentience

有一次在禅定中，我看见一个美女。看着、看着我就想：“好像她的颧骨有点高”（1，2）。这个美女突然变成了一具骷髅（3，4）。我被吓出了幻境，发现全身是汗。我还在想呢：“不就是看看你么，你吓唬我干嘛！” 我又一想：也是，我那么盯着人家看，人家当然不愿意了。我还是得好好地守戒，非礼勿视！

Once in meditation I saw a beautiful woman. Looking, looking I thought, "It seems like her cheekbones are a little high." This beautiful woman suddenly turned into a skeleton. I was scared out of my vision and realized that I was sweating all over. I was still thinking: "It's just to look at you, why are you scaring me!" Then I thought: yes, of course, people don't want to when I stare at them that much. I still must keep the precepts properly, don't look at if it is not polite!

结合上面的例子，用僧璨大师《信心铭》里的几句话来解释上面发生的事：1. 归根得旨，2. 随照失宗；3. 须臾返照，4. 胜却前空；5. 前空转变，6. 皆由妄见。读者可以自己把这六句带入前段，来理解他心通。

In conjunction with the above example, use a few lines from Master Sengchan's Inscription on Faith to explain what happened above: 1. return to get the purpose, 2. lose the sect with the illumination, 3. the illumination returns simultaneously, 4. more victorious than the former emptiness, 5. the former emptiness is transformed, 6. it is all due to the illusion of (It seems like her Cheekbones are a little high) the mind. The reader can bring these six sentences into the previous paragraph to interpret Clairsentience or Reading Others Mind.

返回《卢岩回忆录》的目录 Return to Catalog of Luyan’s Memoir

五位百法 Five Positions of Hundred Laws

 

这五位百法是佛教的总纲，又名百明法门，是通往正等明之门。正等明的全称是无上正等正觉，梵语阿褥多罗三藐三菩提，纳瓦特尔语奥林·托纳修。

These Five Positions of Hundred Laws constitute the comprehensive framework of Buddhism, also known as Hundred Lights Juristic Door, serving as the gateway to Correct Equality Light. The full name of the Correct Equality Light is Non-Upper Correct-Equality Correct-Perception, which is called Anuttara Samyak Sambodhi in Sanskrit and Ollin Tonatiuh in Nahuatl. 

第一位，参见10.4.5 心法（8头）：眼识、耳识、鼻识、舌识、身识、意识、末那识（前意识、夏娃识）、阿赖耶识（无意识，神识）。

First Position, cf. section 11.4.5 Heart Laws (8 heads):  1 eye-sense, 2 ear-sense, 3 nose-sense, 4 tongue-sense, 5 body-sense, 6 intent-sense, 7 preconscious-ness (Eve-sense), 8 unconsciousness (God-sense).

第二位，参见 10.4.4.1. 心所有法（51头）：

10.4.4.1.1 遍行法（5种）：作意、触 、受、想、思。

10.4.4.1.2 别境法（5种）：欲、胜解、念、定、慧。

Second Position, 10.4.4.1. Heart Subordinate Laws (51 heads)

10.4.4.1.1 Omnipresent Laws (5 heads): attention, touch, acceptance, think, and mean.

10.4.4.1.2 Circumstantial Laws (5 heads): desire, victorious interpretation, spell, stillness, gnosis.

10.4.4.1.3 善法（11种）：信、惭、愧 、无贪、无瞋 、无痴、精进、轻安、不放逸 、行舍 、不害 。

10.4.4.1.4 根本烦恼（6种）：贪、瞋 、无明、慢 、疑 、不正见。

10.4.4.1.3 Benevolent Laws (11 heads): belief, shame, sin, greedless-ness, non-irritability, non-ignorance, diligently advance, light ease, non-indulgence, acting renunciation, harmlessness.

10.4.4.1.4 Fundamental Annoyances (6 heads): greed, irritability, ignorance, arrogance, suspicion, and ferocious views.

10.4.4.1.5 随烦恼（20种）：忿、恨、覆 、恼、嫉、悭、诳、谄、害、㤭；无惭、无愧 ；昏沉、掉举、不信、懈怠、放逸、失念、散乱、不正知。

10.4.4.1.6 不定法（4种）：悔、眠、寻、伺。

10.4.4.1.5 Following Annoyances (20 heads): 1 resentment, 2 hate, 3 concealment, 4 rage, 5 jealousy, 6 stinginess, 7 deceit, 8 flattery, 9 harm, 10 contemptuousness; 10.4.4.1.5-2 Medium Following Annoyances: 11 shamelessness, 12 Sinlessness; 10.4.4.1.5-3 Large Following Annoyances: 13 drowsiness, 14 depression, 15 unbelief, 16 slackness, 17 indulgence, 18 lost spell, 19 agitation, 20 incorrect know,

10.4.4.1.6 Uncertain Laws (4 heads): regret, sleep, seeking, and awaiting.

第三位，参见 10.4.1. 色法（11头）：眼根、耳根、鼻根、舌根、身根；色境、声境、香境、味境、触境；法处所摄色。

Third Position, cf. section 11.4.1. Color Laws (11 heads): eye root, ear root, nose root, tongue root, body root, color, sound, Scent, taste, touch, and the laws assimilated by juristic place.

第四位，参见10.4.4.2 心不相应行法（24头）：得、命根、众同分、异生性、无想定、灭尽定、无想报、名身、句身、文身、生、老、住、无常、流转、定异、相应、势速、次第、方、时、数、和合性、不和合性。

Fourth Position, cf. section 10.4.4.2. Heart Noncorresponding Migration Laws (24 heads): 1 gain, 2 life root, 3 category differentia, 4 mutant nature, 5 non-think stillness; 6 extinctive stillness, 7 thoughtless retribution, 8 name body, 9 sentence body, 10 l literary body, 11 birth, 12 oldness, 13 dwell, 14 impermanence, 15 cycle, 16 definite difference, 17 correspondence, 18 potency velocity, 19 sequence, 20 time; 21 direction, 22 number, 23 combinability, 24 non-combinability.

第五位，参见 10.6.4. 无为法（6头）：虚空无为、择灭无为、非择灭无为、不动无为、想受灭无为、真如无为。

Fifth Position, cf. section 11.6.4. None-as Law (6 heads): vague empty none-as law, selective termination none-as law, non-selective termination none-as law, immovability none-as law, think acceptance-extinction non-as law, true suchness none-as law.

返回生命之树的目录 Back to Catalog of Life Tree

10.4.4.2 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10-2）。又如插图10-15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.10-2). In Illustration 10-15, 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10-1至22；参见第12章）。

(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 10-1 to 22; Cf. Chapter 12).

（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。

(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。

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

（六）灭尽定，亦作灭彼定，是所有的客观对象都被消灭了的状态，即是插图10-2的无所有天。涅槃是无为法，他或她这样努力地消除客观对象，是有为法，怎么也到了涅盘了呢？她或他在努力作为的过程中，肯定会经历许多挫折和失败，也会有许多灰心丧气的时候，那些灰心丧气与无意识的舍受相应，因此也会增加涅槃出现的概率。

(6) Extinctive Stillness, also known as Terminating-Objective Stillness, is the state in which all objectives are terminated, is nirvana (i.e., Fig. 10-2 Non-Objective Sky). Nirvana is an None-as Law (aka Un-striving Law), so how can he or she also reach Nirvana when he or she makes such an effort to eliminate the objective objects, which is a Have-as Law (aka Striving Law)? In her or his efforts to act, she or he will surely experience many setbacks and failures, and there will be many moments of discouragement and losing heart, those frustrations or losing hearts correspond to unconsciousness’ renunciative acceptance, therefore also increase the presenting probability of nirvana.

（七）无想报，即无想异熟，禅定中，修习者可能有短暂的无想阶段出现。古德解释，人常有消极或自杀的想法，因此种下了无想的种子。当种子被熏习成熟，就发起现行了。无想异熟是正常的现象，无害。

（八）名身，诠诸法的自性，如眼、耳、鼻、舌、身等。

（九）句身，诠诸法的差别，如说，“无意识是前意识、意识、和身识等的总根；前意识轮换支持眼识或耳识等，如是形成了一个不断地自我更新思想意识工作平台。”

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

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

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

（十）文身，是字，为名句的所依。

（十一）生，在众同分的所有诸行中，从无到有是生。

（十二）老，在诸行相续的过程中，变坏为老。

（十三）住，在诸行相续的过程中，随转为住。

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

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

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

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

（十四）无常，在诸行相续的过程中，谢灭为性。无常是佛教的三法印（即佛教的宪章）之一。三法印是：诸行无常，诸法无我，涅槃寂静。

（十五）流转，又作轮回，义为六趣有情迁流于三千大千世界的三界九地（如图10）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12.4节。

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

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

（十六）定异，就是差别，又作定数，基于因果的种种差别相而设立，如可爱果，妙行为因；不可爱果，恶行为因；在这些种种因果，展转差别相上，假立定异。例如下品十恶（参见12.1.3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11.2.2节）的人，命终后，一定会在光音天重生；此因果关系是固定的。最后一个例子，上帝给自己的女儿夏娃（玉女）选丈夫，亚当（或金童），一定要有四禅的经历，因为有四禅经历的人能胜任去地狱取回 “人骨（即佛骨舍利，上帝自己的骨头）”并交给夏娃，使夏娃苏醒，成为世界第一，众生之母。

（十八）势速，基于因果法迅急流转而建立。

（十九）次第，基于因果法一一流转而建立。

(16) Definite Differentiation is the difference, mutation, also known as Fixed Number, which is established on the differences of cause and effect. For example, the wonderful behavior is the cause of the lovable fruit, and the ferocious behavior is the cause of the unlovable fruit; the fixed differentiation is established on the differences of cause and effect. For example, the ten lower evils (see Section 12.1.3) 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 11.2.2) 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 11.2.4), 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10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10-12的时分天及以上和地狱。插图10-12至9，时间过的就慢，常以万千的太阳历年计算；到了图8的大神天及以上，时间的逻辑就不存在了，就只能按劫历计数了。地狱里时间不稳定，时而向前时而向后，所以也常用劫历来计时。但在上帝造人的故事中，讲故事的人常把金童堕入地狱的劫历换算成太阳历。中国上帝造人的传说中，黄帝（即金童）的地狱经历被换算成了100太阳历年；这样玉皇大帝造人总共花费了200太阳历年的时间。古苏美尔人把须弥颅（即亚当）在地狱期间的劫历数换算成了300太阳历年，这样安拉造人的100太阳历年就变成了400太阳历年。古墨西哥人把左翼蜂鸟造人耗时说成了600年。读者当知，其中的500年是从墨西哥（即金童）堕入地狱的劫难换算出来的，上帝造人都耗费三代人，100太阳历年的时间。

(20) Time is established in the continuous flow of cause and effect. Based on the continuous succession of cause and effect, if this cause and effect has been born and extinguished, the past time is established; if it has been born and not extinguished, the present time is established; if it has not been born, the future time is established. Also, the Mundane-World is defined as between two times. Based on the characteristics of the transcendence and growth of unconsciousness (anciently known as God-sense), the ancients established Catastrophe Calendar. In the upper right corner of Illustration 10 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. 10-12) and above and hell. In illustrations 10-12 to 9, time passes slowly, often calculated in thousands of solar calendar years. In the great god sky (see fig. 8) and above, the logic of time does not exist, so it can only be counted by the catastrophe calendar. Time in hell is unstable, sometimes forward and sometimes backward, so the catastrophe calendar is often used to count. But in the story of God creating man, storytellers often convert the catastrophe calendar of God Boy's fall into hell into the solar calendar. In the legend of China's God creating man, Yellow Emperor’s (i.e. Gold Boy’s) experience in hell was converted into 100 solar calendar years; so, it took the Jade Emperor a total of 200 solar calendar years to create man. The ancient Sumerians converted the catastrophe of Sumeru (i.e. Adam) during his time in hell into 300 solar calendar years, so Allah's 100 solar calendar years for creating man became 400 solar calendar years. The ancient Mexicans said that it took 600 years for Huitzilopochtli to create man. Readers should know that 500 years were calculated from the catastrophe when Mexico (aka. Gold Boy) fell into hell. It all took God three generations, or 100 solar years, to create human beings.

（二十一）方，依于形质前后左右而建立，故有东西南北四维上下差别。依此方向，方隅、地方被建立了。一般宗教都有谈思想意识世界，内世界，即五蕴世间，如圣经的第一章就述说了一个心理机制学寓言，说的就是五蕴世间。宗教称太阳光的世界，即唯物主义世界，为器世间。

（二十二）数，集于色心诸行众多品类的一一差别而建立。

(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.

（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。

(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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10.4.4.1.5 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.

10.4.4.1.6 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.

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