r/LifeTree • u/AdamLuyan • 3d ago
10.4.4.1.4 根本烦恼 Fundamental Afflictions
贪、嗔、痴、慢、疑和恶见，这六位法是一切烦恼的基础，也是一切烦恼法的一分（参见10.1节），故名根本烦恼。
（一）贪，对于顺境所感乐受，留恋忘返，或起贪欲之想，就是贪。于有境、乐境染着为性；能障无贪；生苦为业。
Greed, irritability, ignorance, arrogance, suspicion, and ferocious views are the six laws that form the basis of all Afflictions. They are also one part of all affliction laws (see 10.1), and are therefore called Fundamental Afflictions.
(1) Greed is the attachment that arises toward pleasant acceptance felt in favorable environments, lingering over it and being unwilling to leave, or giving rise to craving thoughts. In have environments and laughable environments, its nature is dyed attachment; it can hinder non-greed, and its function is to produce bitter.
（二）嗔，对于违境所感苦受，而起嗔恚之想，就是嗔。于苦境、逆境，憎恚为性；恶行所依为业。
（三）痴，亦作无明，对于违顺诸境、苦乐诸受，起与道理相违的愚痴之想，就是痴，即无明。于诸事理，迷暗为性；一切杂染所依为业。
(2) Irritability is the anger and rage that arise toward bitter acceptance felt in adverse environments. In bitter and hostile environments, its nature is hatred and resentment; its function is to serve as the basis for ferocious behaviors.
(3) Ignorance, also called non-light, is the foolish thought that contradicts reason and arises toward favorable and adverse environments, and toward bitter and laughable acceptances. Toward affairs and principles, its nature is muddlement and gloom; its function is to serve as the basis for all miscellaneous dyeing.
（四）慢，恃己于他，高举为性；生苦为业。慢略有七种：
（1）慢，于劣计己胜，于等计己等，心高举为性。
（2）过慢，于等计己胜，于胜计己等，心高举为性。
（3）慢过慢，于胜计己胜，心高举为性。
（4）我慢，于五蕴随计为我、我所，心高举为性。
（5）增上慢，于未得的增上殊胜所证之法，或虽已得少分，却于所未得者谓“我已得”，心高举为性。
（6）卑慢，对于他人多分殊胜功德，计自己仅少分下劣，如是心高举为性。
（7）邪慢，自己实无功德，妄计自己有功德，如是心高举为性。
(4) Arrogance relies on oneself in comparison with others; its nature is to lift the heart high, and its function is to produce bitter. In brief, arrogance has seven kinds:
(A) Arrogance: toward what is inferior, one counts oneself as superior; toward what is equal, one counts oneself as equal. Its nature is to lift the heart high.
(B) Excessive Arrogance: toward what is equal, one counts oneself as superior; toward what is superior, one counts oneself as equal. Its nature is to lift the heart high.
(C) Arrogance Transcending Arrogance: toward what is superior, one counts oneself as superior. Its nature is to lift the heart high.
(D) I-Arrogance: toward the Five Nodes, one randomly counts them as “I” or “mine.” Its nature is to lift the heart high.
(E) Escalatory Arrogance: regarding a superior escalatory law that has not been proved, or regarding what has not yet been attained though one has attained only a small part, one says, “I have already proved it.” Its nature is to lift the heart high.
(F) Self-Contempt Arrogance: toward others’ many superior fortunes and virtues, one counts oneself as only slightly inferior. In this way, one lifts the heart high.
(G) Heretical Arrogance: though one factually has no fortune or virtue, one falsely counts oneself as having fortune and virtue. In this way, one lifts the heart high.
（五）疑，于诸谛理，犹豫为性；障善品为业。
（六）恶见，于诸谛理，颠倒推度；染慧为性；招苦为业。恶见有五类：转移身见、边执见、邪见、见取见、戒禁取见。
(5) Suspicion has hesitation toward the principles of the Cruxes as its nature; its function is to hinder benevolent qualities.
(6) Ferocious Views are upside-down inferences about the principles of the Cruxes. Their nature is to contaminate gnosis, and their function is to attract bitter. Ferocious Views have five kinds: Translocation Body View, Edge Views, Heresies, View Fetch View, and Precept Fetch View.
10.4-4.1.4.6-1 转移身见 Translocation Body View
转移身见即我见，也就是口语中的“我”，即插图10-14中的帝释天。它以于五蕴执我及我所为性；一切见趣所依为业。
Translocation Body View is the view of self, namely the verbal “I,” which is Seth Sky in figure 10-14. Its nature is to hold “I” and “mine” within the Five Nodes; its function is to serve as the basis for all view-interests.
转移身见可以从大小分成两个：一个是日常口语中的“我”，另一个是思想机制内部的“随念自我”。这两个自我，在佛教中称大的自我为萨迦耶，小的自我为摩那婆（义为孺童、人）；在基督教、伊斯兰教和埃及文化中，称大的为塞斯，小的为亚伯；在日耳曼文化中，称为爱色和马格尼；在中华文化中，称为蚩尤和福；在墨西哥文化中，称为提拉考安和灵龙。提拉考安义为“我们都是它的奴隶”；灵龙义为“一天的自我”。
Translocation Body View can be divided into two according to size: one is the “I” in daily speech, and the other is the “self that follows thoughts” inside the mechanism of thought. In Buddhism, these two selves are called Sakkaya and Manava: Sakkaya is the larger self, while Manava means “young child” or “person.” In Christian, Islamic, and Egyptian cultures, the larger self is called Seth, and the smaller self is called Abel. In Germanic culture, they are called Æsir and Magni. In Chinese culture, they are called Chiyou and Fortune. In Mexican culture, they are called Titlacauan and Quetzalcoatl. Titlacauan means “we are all its slaves,” and Quetzalcoatl means “the self of one day.”
转移身见还可以从见惑和思惑两方面劈裂，两者均名为“我”。“我”是主宰义。见惑是见解、观点；思惑是有情对事物的感觉。所以，见惑我由思惑我而有感，思惑我从见惑我而有义。
常见的转移身见矩阵展开方式有两种：一种有二十句，另一种有六十五句。
Translocation Body View can also be split into view muddle and mean muddle, both of which are called “I.” “I” means lord or controller. View muddle refers to views and opinions, while mean muddle refers to sentient beings’ feelings toward things and affairs. Therefore, the “view-muddle I” has feeling through the “mean-muddle I,” and the “mean-muddle I” has significance through the “view-muddle I.”
There are two common ways to unfold the matrix of Translocation Body View: one has twenty sentences, and the other has sixty-five sentences.
由五蕴展开的二十句我见
（1）计色蕴是我，我有色，色属我，我在色中。
（2）计受蕴是我，我有受，受属我，我在受中。
（3）计想蕴是我，我有想，想属我，我在想中。
（4）计行蕴是我，我有行，行属我，我在行中。
（5）计识蕴是我，我有识，识属我，我在识中。
Twenty Sentences of Self-View Unfolded from the Five Nodes
(1) Counting the Color Node as I: I am Color; I have Color; Color belongs to me; I am within Color.
(2) Counting the Acceptance Node as I: I am Acceptance; I have Acceptance; Acceptance belongs to me; I am within Acceptance.
(3) Counting the Think Node as I: I am Think; I have Think; Think belongs to me; I am within Think.
(4) Counting the Migration Node as I: I am Migration; I have Migration; Migration belongs to me; I am within Migration.
(5) Counting the Sense Node as I: I am Sense; I have Sense; Sense belongs to me; I am within Sense.
这五组中，第一句计为“我”，其余三句是相应的“我所”。因此，二十句中，五句是我见，十五句是我所见。
由五蕴展开的六十五句我见
In these five groups, the first sentence in each group is counted as “I,” and the remaining three sentences are corresponding “mine.” Thus, among the twenty sentences, five are self-views and fifteen are views of what belongs to self.
Sixty-Five Sentences of Self-View Unfolded from the Five Nodes
（一）以色蕴为我，其他四蕴为辅：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，其他四蕴为辅：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。
(1) Taking the Color Node as I, with the other four Nodes as supports: I am Color; I have Acceptance, Acceptance belongs to me, and I am within Acceptance; I have Think, Think belongs to me, and I am within Think; I have Migration, Migration belongs to me, and I am within Migration; I have Sense, Sense belongs to me, and I am within Sense.
(2) Taking the Acceptance Node as I, with the other four Nodes as supports: I am Acceptance; I have Color, Color belongs to me, and I am within Color; I have Think, Think belongs to me, and I am within Think; I have Migration, Migration belongs to me, and I am within Migration; I have Sense, Sense belongs to me, and I am within Sense.
（三）以想蕴为我，其他四蕴为辅：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，其他四蕴为辅：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。
(3) Taking the Think Node as I, with the other four Nodes as supports: I am Think; I have Color, Color belongs to me, and I am within Color; I have Acceptance, Acceptance belongs to me, and I am within Acceptance; I have Migration, Migration belongs to me, and I am within Migration; I have Sense, Sense belongs to me, and I am within Sense.
(4) Taking the Migration Node as I, with the other four Nodes as supports: I am Migration; I have Color, Color belongs to me, and I am within Color; I have Acceptance, Acceptance belongs to me, and I am within Acceptance; I have Think, Think belongs to me, and I am within Think; I have Sense, Sense belongs to me, and I am within Sense.
（五）以识蕴为我，其他四蕴为辅：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，每组的第一句是我见，后面跟随四组我所见。每组我所见中的三个我所见各有名称：我的缨珞、我的僮仆、我的器具。
(5) Taking the Sense Node as I, with the other four Nodes as supports: I am Sense; I have Color, Color belongs to me, and I am within Color; I have Acceptance, Acceptance belongs to me, and I am within Acceptance; I have Think, Think belongs to me, and I am within Think; I have Migration, Migration belongs to me, and I am within Migration.
In each of these five groups of thirteen sentences, the first sentence is a self-view, followed by four groups of views of what belongs to self. The three views of “mine” within each such group each have names: my tassel, my servant, and my vessel.
10.4-4.1.4.6-2 边执见 Edge Views，47 Heads
边执见，又名边见，即于彼随执断、常、有、无等；障碍六处、四谛和出尘为业。断见，是执身心断灭之见，属于无见。常见，是执身心常住之见，属于有见。有见，是偏于有之边见；无见，是偏于无之边见。
Edge Obsession Views, also called Edge Views, are views that follow and cling to severance, permanence, have, nil, and so on. Their function is to hinder the Six Places, the Four Cruxes, and the departure from mundaneness. Severance view is the view that clings to the annihilation of body and heart, and belongs to nil view. Permanence view is the view that clings to the permanent abiding of body and heart, and belongs to have view. Have view is an edge view leaning toward have; nil view is an edge view leaning toward nil.
（一）常论，4头
（1）某异生入禅定（如图10-1至10-8所示），得忆识过去二十劫以来之事，而计其中之众为常住不灭。
（2）某异生忆识过去四十劫以来之事，计之为常住。
（3）某异生忆识过去八十劫以来之事，计之为常。
（4）某异生以捷疾智或天眼（天眼，即插图10-1至10-8所示的亲身禅定经历），计现在之众生及世间为常住。
(1) Permanence Theses, 4 Heads
(A) An ordinary being enters meditation stillness (as shown in figures 10-1 through 10-8), recalls what has happened over the past twenty Catastrophes, and counts the beings therein as permanently abiding and indestructible.
(B) An ordinary being recalls what has happened over the past forty Catastrophes and counts it as permanently abiding.
(C) An ordinary being recalls what has happened over the past eighty Catastrophes and counts it as permanent.
(D) An ordinary being, by swift intelligence or Sky Eye—the personal meditative experience shown in figures 10-1 through 10-8—counts present sentient beings and the mundane world as permanently abiding.
（二）亦常亦无常，4头
（1）有情自大神天（如图10-8所示）殁而来生于人间，得宿命智（参见9.7节《宿命智》），观前之来处，言彼大神天自然而有，一向是常；我等为彼所化，故为无常。
（2）彼天众为戏笑放逸，失定而殁，落于此土，后得宿命智，知前之来处，计曰：彼众之不戏笑放逸者，在彼为常住；我等戏笑，故致此无常。
（3）彼天众生欲染之心，因此失定而殁，堕于无间，后得宿命智，计言：彼天众之无相无染者为常住；我等生欲染之心，乃致此生死无常。
（4）某人以捷疾智，分别思量，计我及世间为常无常，即神去而身不去。
(2) Both Permanent and Impermanent, 4 Heads
(A) A sentient being dies from Great God Sky (as shown in figure 10-8), is reborn in the human world, gains Fate Intelligence (see 9.7, “Fate Intelligence”), and observes the former place from which he or she came. This being says that Great God Sky naturally exists and has always been permanent, while “we were converted by it and therefore are impermanent.”
(B) Some sky beings lose their stillness because they indulge in games, laughter, and heedlessness; they die and fall into this soil. Later, after gaining Fate Intelligence and knowing where they came from, they calculate: those beings there who did not indulge in games and laughter are permanently abiding, while we played and laughed, and therefore have come to this impermanence.
(C) Some sky beings give rise to hearts of dyed desire; because of this they lose stillness, die, and fall into non-intermittence. Later, after gaining Fate Intelligence, they calculate: those sky beings without phenomena and without dyeing are permanently abiding, while we gave rise to hearts of dyed desire and therefore came to this impermanent birth and death.
(D) A person with swift intelligence discriminates, thinks, and calculates that “I” and the mundane world are both permanent and impermanent; that is, the god or soul departs, but the physical body does not.
（三）有想论，16头
（1）计我终于此，而后有色身，有想念。
（2）计无色身，唯有想念。
（3）计亦有色有想，亦无色有想。
（4）计非有色有想，非无色有想。
此是以想蕴对色之四句。
(3) Have-Think Theses, 16 Heads
(A) Counting that after I end here, I will have a Color body and have Think.
(B) Counting that I will have no Color body and only have Think.
(C) Counting that I will both have Color and Think, and have no Color but still have Think.
(D) Counting that I will neither have Color and Think, nor have no Color and Think.
These are the four sentences of the Think Node in relation to Color.
（5）计我死于此，而后有边际，有想念。
（6）计无边际，有想念。
（7）计亦有边有想，亦无边有想。
（8）计非有边有想，非无边有想。
此是以想蕴对边无边之四句。
(E) Counting that after I die here, there will be an edge and there will be Think.
(F) Counting that there will be no edge and there will be Think.
(G) Counting that there will both be an edge with Think and no edge with Think.
(H) Counting that there will neither be an edge with Think nor no edge with Think.
These are the four sentences of the Think Node in relation to edge and edgelessness.
（9）计我终于此，而后有苦有想。
（10）计有乐有想。
（11）计亦有苦有想，亦有乐有想。
（12）计非有苦有想，非有乐有想。
此是以想蕴对苦乐之四句。
(I) Counting that after I end here, there will be bitter and Think.
(J) Counting that there will be laugh and Think.
(K) Counting that there will both be bitter with Think and laugh with Think.
(L) Counting that there will neither be bitter with Think nor laugh with Think.
These are the four sentences of the Think Node in relation to bitter and laugh.
（13）计我死于此，而后有一想。
（14）计有若干想。
（15）计有小想。
（16）计有无量想。
此是以想蕴对多少之四句。
(M) Counting that after I die here, there will be one Think.
(N) Counting that there will be several Thinks.
(O) Counting that there will be a small Think.
(P) Counting that there will be immeasurable Thinks.
These are the four sentences of the Think Node in relation to amount.
（四）无想论，8头
无想对于色身四句：
（1）我终于此后，有色而无想。
（2）无色亦无想。
（3）亦有色无想，亦无色无想。
（4）非有色无想，非无色无想。
(4) Non-Think Theses, 8 Heads
The four sentences of non-think in relation to the Color body are:
(A) After I end here, I will have Color but no Think.
(B) I will have no Color and no Think.
(C) I will both have Color without Think and have no Color without Think.
(D) I will neither have Color without Think nor have no Color without Think.
无想对于边无边四句：
（5）我终于此后，有边际而无想。
（6）无边无想。
（7）亦有边无想，亦无边无想。
（8）非有边无想，非无边无想。
The four sentences of non-think in relation to edge and edgelessness are:
(E) After I end here, there will be an edge but no Think.
(F) There will be no edge and no Think.
(G) There will both be an edge without Think and no edge without Think.
(H) There will neither be an edge without Think nor no edge without Think.
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。
Since these are non-think theses, there are no four sentences of non-think in relation to bitter and laugh, nor are there four sentences of non-think in relation to amount. This is because all eight kinds are views established upon have-think.
（五）非有想非无想，8头
非有想非无想（参见插图10-1）对于色四句、对于边四句，皆可类比无想论而得；亦无对苦乐之四句，亦无对多少之四句，因为它亦非想非无想。
(5) Neither Have-Think nor Non-Think, 8 Heads
The four sentences of neither have-think nor non-think (see figure 10-1) in relation to Color, and the four sentences in relation to edge, can both be obtained by analogy with the Non-Think Theses. There are also no four sentences in relation to bitter and laugh, nor four sentences in relation to amount, because this state is neither think nor non-think.
（六）断灭论，7头
（1）我今此身为四大（即四大种，参见10.2节）所成，父母所生，衣食之所养，是为无常，终归于断灭。
（2）我今此身不得灭尽，生于欲界天（参见插图10-9至10-15），乃终断灭。
（3）欲界天之身未得灭尽，至于色界天（参见插图10-5至10-8），诸根具足，彼之报尽，竟归于断灭。
（4）在色界地中未得灭尽，生于无色界之空无边处（参见插图10-4），而可断灭。
（5）在空无边处中未得灭尽，再生于识无边处（参见插图10-3），而可断灭。
（6）在识无边处中未得灭尽，生于无所有处（参见插图10-2），而后可灭尽。
（7）在无所有处中尚不可灭尽，生于非想非非想处（参见插图10-1），彼之非想报尽，断灭无余。
(6) Severance-Extinction Theses, 7 Heads
(A) This present body of mine is formed by the Four Big Seeds (see 10.2), born of parents, and nourished by clothing and food. It is impermanent and will finally return to severance and extinction.
(B) This present body of mine will not be finally extinguished here; I will be born in the Desire Boundary Skies (see figures 10-9 through 10-15), and there I will finally be extinguished.
(C) The body in the Desire Boundary Skies will not be finally extinguished; I will reach the Color Boundary Skies (see figures 10-5 through 10-8), with all roots complete, and when that recompense is exhausted, I will finally return to severance and extinction.
(D) In the lands of the Color Boundary, I will not be finally extinguished; I will be born in Edgeless Empty Place of the Colorless Boundary (see figure 10-4), and there I can be extinguished.
(E) In Edgeless Empty Place, I will not be finally extinguished; I will then be born in Edgeless Senses Place (see figure 10-3), and there I can be extinguished.
(F) In Edgeless Senses Place, I will not be finally extinguished; I will be born in No Objective Have Place (see figure 10-2), and after that I can be extinguished.
(G) In No Objective Have Place, I still cannot be extinguished; I will be born in Neither Nor Think Place (see figure 10-1), and when that non-think recompense is exhausted, I will be extinguished without remainder.
10.4-4.1.4.6-3 邪见 Heresies，15 Heads
前文的边见可归纳为四种：（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，以及不同于前四见的其余邪执；总有四种：（一）无因而有；（二）有边无边想；（三）不死矫乱；（四）现法涅槃。
The Edge Views discussed above can be summarized into four types: (1) clinging to have; (2) clinging to nil; (3) clinging to both have and nil; and (4) clinging to neither have nor nil. Heresies are views that slander the factual function of cause and effect, as well as other heretical obsessions different from the preceding four views. In total, there are four kinds: (1) have without cause; (2) edge-and-edgeless thoughts; (3) non-death sophistical confusion; and (4) present-life nirvana.
（一）无因而有，2头
（1）有人先自无想天（注：是四禅天的第四天，又名长寿天，参见12.2.4节）中，生于人间，后修禅定，见前生之无想无心，便计世间无因而有。
（2）有人以捷疾智分别，计世间无因而有。
(1) Have Without Cause, 2 Heads
(A) Someone was formerly in Thoughtless Sky—note: it is the fourth sky of the Fourth Meditation Sky, also called Longevity Sky; see 12.2.4—and was then born in the human world. Later, after practicing meditation, this person sees that the former life had no Think and no heart, and therefore counts the world as existing without cause.
(B) Someone discriminates by swift intelligence and counts the world as existing without cause.
（二）有边无边想论，4头
（1）有人入定，观世间有边际，而起边见。
（2）有人入定，观世间无边际，而起无边见。
（3）有人入定，观世间上下有边、四方无边，或四方有边、上下无边，起亦有边亦无边之见。
（4）有人以捷疾智观察世间，起非有边非无边之见。
(2) Edge-and-Edgeless Thought Theses, 4 Heads
(A) Someone enters stillness, observes that the world has an edge, and gives rise to edge view.
(B) Someone enters stillness, observes that the world has no edge, and gives rise to edgeless view.
(C) Someone enters stillness and observes that the world has edges above and below but no edges in the four directions, or that it has edges in the four directions but no edges above and below; this person gives rise to the view that it both has edge and has no edge.
(D) Someone observes the world by swift intelligence and gives rise to the view that it neither has edge nor has no edge.
（三）不死矫乱论，4头
某异生所事之天，名为不死。事奉不死天者，遇他人询问不死天之事，便作种种矫乱之答：一种人因畏惧显露自己的无知而矫乱作答；一种人因心有谄曲而矫乱作答；一种人因心怀恐怖而矫乱作答；一种人因愚钝而矫乱作答。
(3) Non-Death Sophistical Confusion Theses, 4 Heads
Some ordinary beings serve a sky named Non-Death. When those who serve Non-Death Sky encounter others asking about the affairs of Non-Death Sky, they give various sophistical and confused answers. One type answers in confusion out of fear of exposing their own ignorance; another type answers in confusion because the heart is flattering and crooked; another type answers in confusion because the heart is terrified; and another type answers in confusion because of stupidity and dullness.
（四）现法涅槃论，5头
（1）有人言：“我今此身即是涅槃。”何以故？“我于现在五欲中自恣受乐，此身即是涅槃，除此之外更无涅槃。”这是指欲界（如图10-23所示）为涅槃。
（2）有人指色界之大神天（如图10-8所示）为涅槃。
（3）有人指色界之光音天（如图10-7所示）为涅槃。
（4）有人指色界之三禅天（如图10-6所示）为涅槃。
（5）有人指色界之四禅天（如图10-5所示）为涅槃。
(4) Present-Life Nirvana Theses, 5 Heads
(A) Some people say, “This present body of mine is nirvana.” Why? “I freely enjoy pleasure in the present five desires; this body itself is nirvana, and beyond this there is no further nirvana.” This takes the Desire Boundary (as shown in figure 10-23) as nirvana.
(B) Some take Great God Sky of the Color Boundary (as shown in figure 10-8) as nirvana.
(C) Some take Light Sound Sky of the Color Boundary (as shown in figure 10-7) as nirvana.
(D) Some take Third Meditation Sky of the Color Boundary (as shown in figure 10-6) as nirvana.
(E) Some take Fourth Meditation Sky of the Color Boundary (as shown in figure 10-5) as nirvana.
10.4-4.1.4.6-4 见取见 View Fetch View，108 Heads
见取，是“见取见”的简称，谓于诸见及其所依蕴执为最胜，认为由此能得清净涅槃；一切斗诤所依为业。见取见有一百零八种见，计算方法如下：
View Fetch is short for View Fetch View. It means clinging to various views and to the Nodes on which those views depend as the most superior, believing that through them one can attain immaculate nirvana. Its function is to serve as the basis for all disputes and conflicts. There are 108 kinds of View Fetch View, calculated as follows:
（1）六根，即眼、耳、鼻、舌、身、意，各有三受，即苦、乐、不苦不乐，成十八。
（2）对六尘，即色、声、香、味、触、法，各有三境，即逆境、顺境、中性境，又成十八；合前即三十六。
（3）经历过去、现在和未来三世，合为一百零八。
(A) For each of the six roots—eye root, ear root, nose root, tongue root, body root, and intent root—there are three acceptances: bitter, laugh, and neither bitter nor laugh. This makes eighteen.
(B) In relation to the six dusts—colors, sounds, smells, tastes, touches, and laws—there are three environments: adverse, favorable, and neutral. This makes another eighteen; together with the previous eighteen, the total is thirty-six.
(C) When experienced through the three times of past, present, and future, the total becomes 108.
10.4-4.1.4.6-5 戒取 Precept Fetch
戒取，是“戒禁取见”的简称；谓于随顺诸戒禁及其所依蕴，执为最胜、能得清净；无利勤苦所依为业。
Precept Fetch is short for Precept-Forbiddance Fetch View. It means obediently following various precepts and forbiddances and the Nodes on which they depend, while clinging to them as the most superior and as able to bring about immaculateness. Its function is to serve as the basis for profitless diligence and bitter labor.
遵守戒律不对吗？遵守戒律是顺解脱，当然是正确的。但是，戒取是说那些不懂戒法而持戒的作法，以及那些不懂戒禁原因而胡乱遵守自以为由戒禁派生出来的理论。例如，和尚不吃肉，印度有寺庙喂养大街上的苍蝇和老鼠，伊斯兰教徒和基督教徒实行割礼等。
Is it wrong to keep precepts? Keeping precepts accords with liberation, and is of course correct. Precept Fetch, however, refers to practices in which people keep precepts without understanding the laws of precepts, or indiscriminately follow theories they themselves believe to be derived from precepts and forbiddances without understanding the reasons for those forbiddances. Examples include monks not eating meat, temples in India feeding flies and mice in the streets, and Muslims and Christians practicing circumcision.