本文目錄 Catalog of Aggregate Crux：14.1 集起 Aggregate Arousal；14.2 煩惱的名 Names of Annoyances；14.3 煩惱的數 Numbers of Annoyances

集諦，亦有《愛經》、《業經》等異名，談苦諦中苦的因是集。業是身口意三業。身業是身體行為習氣的積聚，此身即是；口業是語言習氣的積累，此口說的就是；意業是思想行為習氣的累積，此心所想的就是。集是心的功能，是收集，集合義，有三義：能集、所集、集起。能集是說心能收集諸法的種子。諸法的種子如第11章生命之樹中的百法。所集是說心即是那些收集來的種子。集起即心能發起被蘊育成熟的種子，使之現行。

Aggregate Crux, alias Cupid (i.e., Love Crux), Karma Sutra, talks that bitter’s reason is aggregate, caused by karma. Karma is bodily oral and intentional behavioral habits. What is bodily karma? The flesh body is! What is oral karma? The mouth speaking is!  What is intentional karma? The mind’s thinks are! Aggregate means gathering, collection, is heart’s function, has three significances: able to collect, the being collected, and aggregate arousal.  “Able to Aggregate”, means that heart is capable and continually collect all juristic seeds. What are juristic seeds? Such as the 100 laws in chapter 11 Tree of Life. “Being aggregated”, means heart is those gathered seeds. “Aggregate Arousal”, means that heart can arouse matured seeds into performances.

14.1 集起 Aggregate Arousal

集起即緣起，巴利語paṭicca-samuppāda，是心的定義。本小節先說一個集起的事例，然後分別談集起的四個必要因素、四緣。

Aggregate Arousal, Sanskrit paṭicca-samuppāda, is definition of heart. This subsection first talks about an example of aggregate arousal, then talks about its four necessary factors.

14.1-1 塵剎土 Dust Instant Soil

下段文字說的是禪定中的幻覺狀態（即插圖14.1.1-1中1至5的狀態），即獨影境（參見12.1.7和12.2.4節）；從沒有身土開始，即從沒有思想意識和身體的感覺開始。

The next text speaks of the hallucinatory state in meditation (that is state 1 to 5 in illustration 14.1.1-1), that is “solitary-head environment” (refer to section 12.1.7 and 12.2.4); starts without “bodily soil”, that is without bodily senses or feelings.

昏暗中（注1），微弱朦朧的小我（注2）望見前面有個類似株杌（注3）的東西，心想：那是什麼？好像是棵枯死了的樹！？（注4；瞬間轉移。）小我站在了山坡上枯樹樁的近前。環境變亮了（注5），在山坡上的小我看清楚了，那東西確實是（注6）棵枯樹。小我想：這是什麼地方？四處張望。（此塵剎土世界隨我所望而生長廣大。）小我意識到了自己在一個山坡上。環境變得越來越清晰，風吹枯草，波浪蕩漾，天上還有已經腐朽了的死鳥在飛。我望見遠處有個破房子，那是什麼地方？（注7，瞬間轉移）小我到了房子的附近，看清楚了，這是座廟。廟的建築變得越來越清晰；光照度由昏暗而變亮。廟門是關着的，裡面什麼樣？（注8，瞬間轉移）我進了廟裡，廟門自動地關閉了，裡面一片漆黑（注9）。

In the dimness (annotation 1), faint and hazy little-I (annotation 2) saw a stump like thing afar (annotation 3), thought: “what is that? Seemed it is a weathered tree stump!? (Annotation 4; while I am watching, teleportation happens.)” Little-I stood near the dead tree stump on the hillside. At the same time, the environment became brighter (annotation 5). Little-I on the hillside saw clearly that it is (annotation 6) a dead tree indeed, thought, what is this place? Looked around. (This Dust-Instant-Soil world grows as I wish.) Little-I realized that I am on a hillside. The environment became clearer and clearer, the wind was blowing dry grasses, like waves were rippling, and there were rotten dead birds flying in the sky. Little-I saw a ruined house in the distance, thought: “what is that?” (Annotation 7, teleportation, I came near the house.) I can see clearly; this is a temple. (The building of the temple becomes more and more clear; the light intensity was changing from dim to bright). Little-I looked around. (The surrounding environment of the temple is in the process of being formed; the light intensity changes from dim to bright). The gate of the temple is closed; I thought: “what is it like inside?” (Annotation 8, teleportation, I entered the temple.) The temple door closed automatically, and I was in complete darkness (annotation 9).

塵剎土是什麼意義？答：是感知義，由於上段的經歷，我的知識和外部世界都增長了，故名身土。文中注3的株杌是一個異熟果（參見11.6.1節），是亞當的一根肋骨，是一粒法塵；也因為它，剎那間形成了一個 塵剎土世界。插圖14.1.1-1中，九地（從23到31）都是由這種身土構成的心地。三千大千世界是由十億個這樣的小世界構成的。

What is the “Dust Instant Soil”? Answer: It is a perception, a know, because of the previous experience, my knowledge and the outside world have increased, hence the name of Bodily Soil. Above text, the Stump in annotation 3 is a Mutant Fruit (refers to section 11.6.1), is an Adam’s rib, is a grain of juristic dust; just because of it, instantly a Dust-Instant-Soil World is formed. In illustration 14.1.1-1, the nine heartlands (from 23 to 31) are composed by the type of Dust Instant Soils. The Three-Grand Great-Grand Worlds are composed by a billion of Dust-Instant-Soils.

注1，此“昏暗”即是“無明”，愚鈍無知義；是集起（亦作緣起）的第一支，參見13.4節所講的十二有支。而後面的變亮了，就是覺悟了。此中的光是內明，是佛光。佛是覺義。

Annotation 1, the Dimness is non-light, represents ignorance, means foolishness; is first branch of the Twelve Have Branches in Aggregate Arousal in section 13.4. Later, the environment became bright, the light is Inner-Light, is light of enlightenment, is Buddha’s light. Buddha is a Pali word, means perception.

注2，“小我” 是什麼？是人思想內部的隨念自我，漢語作福，亦作大力神，佛教稱儒童（摩納婆），印度教稱婆羅門（Bramin），伊斯蘭教、基督教、和埃及沙門教稱亞伯（Abel），墨西哥沙門教稱靈龍（Quetzalcoatl）。前意識（即夏娃識、末那識，如插圖14.1.1-2）的行為很像一隻步屈蟲（尺蠖，如插圖1），它的後腳總是抓住些東西，張望、尋找去處；前腳抓穩後，後腳跟進。夏娃識也這樣，總是抓住些什麼，這執着處就有“小我”的功能。所以古墨西哥和古埃及人就用抱着孩子（即亞伯）餵奶來表示那個女人是夏娃。圖2是墨西哥之母翠玉女（Chalchiuhtlicue；玉女）；圖3是埃及夏娃。前意識是思想意識的工作平台（即意處），總是不斷更新，後面就留下了綿長的亞伯痕跡，就是塞斯（Seth）。塞斯就是佛教中的轉移身見（即薩迦耶見，參見11.4.4.1.4.6-1 轉移身見Seth），就是日常口語中的我。

Annotation 2, what is the “little I”? It is human’s along thoughts ego in mind, Chinese as Fortune (福), also call as Great Strength God, Hindus as Bramin, Islam Christian and ancient Egyptian as Abel, ancient Mexican as Quetzalcoatl. The behavior of the preconscious (that is, Eve-sense, Mana-sense, as shown in Illustration 14.1.1-2) is very similar to that of an inchworm, as shown in Illustration 1. Inchworm’s hind feet always grab something, after the front feet are firmly grasped, the back feet follow. Eve-sense is like that, always grasping something, and this attachment has the function of “little ego”. Therefore, the ancient Mexicans and ancient Egyptians used to hold the child (that is Abel) and breastfeed to indicate that the woman was Eve. Figure 2 is the mother of Mexico, Chalchiuhtlicue (Jade Woman, Eve); Figure 3 is the Egyptian Eve (Jade Woman). Preconscious (that is Eve-sense) is mind’s working platform, is intent-place, always updating, leaving a long trace of faded Abels behind, which is Seth. Seth is “Translocation Body Views”, that is the Sakkāya-view in Buddhism, (refer to 11.4.4.1.4.6-1 轉移身見 Seth), that is I in daily oral language.

注3，株杌即枯樹樁，是一個異熟果（參見11.6.1 異熟果 Mutant Fruit）。

Annotation 3, the Stump is a mutant fruit (refers to section 11.6.1 異熟果 Mutant Fruit).

注4，瞬間轉移，這是場景瞬間變化，就如同我瞬間從昏暗處來到了山坡上的枯樹樁旁邊，類似案例參見12.1.8 他心通 Clairsentience。此後的注7和注8也是這樣的道理。

Annotation 4, teleportation, this is the instantaneous change of scene, just as I instantly went from the darkness to the side of the dead tree stump on the hillside, (refer to 12.1.8 他心通 Clairsentience). The same is true of subsequent annotation 7 and 8.

注5，環境變亮了，就是覺悟了。此亮光是內明，與注1的昏暗、無明相對。此亮光有“自證”功能，即有法四分中的第三分“自證分”的功能（參見11.1 法的四分 Juristic Quadrants）。

Annotation 5, what the environment becomes brighter, is enlightenment. This bright light is inner light, as opposed to the dim and unbright in annotation 1. This bright light has a “self-agreement” function, that is the function of the third quadrant of the Four Juristic Quadrants (refer to 11.1 法的四分 Juristic Quadrants)

注6，是，古作系，認知義；結合上下文，“是”是“系縛結生”義。

Annotation 6, Is, is cognition; combined with the context, “Is” is the meaning of “bondage, tying up life”.

注9，漆黑義為無明，即我又陷入了本案例開始的狀態。

Annotation 9, the darkness is “non-light”, is ignorance. That is, I'm stuck again in the state where this case started.

14.1-2 四緣 Four Necessary Factors

集起有四個必要元素：因緣，等無間緣，所緣緣，和增上緣。其空集∅是插圖14.1.1-1 中的2（參見15.1節的畢竟空）。

Aggregate Arousal has four necessary elements: reason factor, equally unintermittent factor, objective factor, escalatory factor. Its empty set ∅ is the thumbnail 2 in illustration 14.1.1-1 (refer to “Empty After All” in section 15.1).

一、因緣，聖人說前意識（即夏娃識）與無意識（即亞當識）輾轉相望為因緣。

First, Reason Factor, sage said that Eve-sense (that is preconscious) and Adam-sense (that is unconscious) watching each other to and fro is reason factor.

二、等無間緣，八現識及彼心所有法後聚於前，自類無間，等而開導，令彼定生。如上文的事例，想取來相，思辨別善惡美醜，夏娃識迅速賦予了臨近事務以生機，它們相應而轉，和合似一，把一個枯樹樁生長成了一個塵剎土世界。所以，它們彼此互為等無間緣。

Second, Equally Unintermittent Factor, present unconscious and its heartland laws, formers lead latecomers equally, self-categories laws succeed each other unintermittingly, to make objectives born certainly. Such as above example, Think fetches images, Mean differentiates benevolence ferocity beauty and ugliness, Eve-sense turns nearby things alive quickly, they work together like one, grow a stump into a dust-instant-soil world. Therefore, they are Equally Unintermittent Factors for each other.

三、所緣緣，就是客觀目標，有兩種，親所緣緣和疏所緣緣。什麼是親所緣緣？如上文事例的環境，是由內慮生出並支持的，沒有能緣心，那個塵剎土世界會消失。什麼是疏所緣緣？若與能緣心雖相離，為質能起內所慮托，應知彼是疏所緣緣。

Third, Objective Factor, has two types: relative objective, and nonrelative objective. Relative Objective, such as above example’s environments, are born and supported by inner thoughts, without the heart, that world vanishes. Nonrelative Objective, even though leaving away aggregative heart, as quality can arouse inner thoughts to support, should be known as Nonrelative Objective.

四、增上緣，例如有法有勝勢功能，能於它法或順或違或不障。雖前三緣也有增上用，此處說第四緣除彼取余，為顯四緣差別相故。增上緣很多，但於中勝顯者唯二十二根（參見11.6.5 增上果 Escalatory Fruit）。

Fourth，Escalatory Factor, such as a law to others has or yielding, or contradicting, or not hindering influence. Even though front three factors of Aggregate arousal also have escalatory functions, here excluding above three to show the differences among the four necessary factors. Escalatory Factors are many, but victorious manifesters are only the 22 roots (refer to section 11.6.5 增上果 Escalatory Fruit).

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