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, also known as Cupid, which was translated in Chinese as “Love Sutra” and “Karma Sutra” by ancient Chinese, talks about the causes of bitter in the Bitter Crux (cf. chapter 13).  Karma means the three karmas of body, mouth, and intent. Body karma is the accumulation of physical behavioral habits, that is this flesh body. Mouth karma is the accumulation of oral habits, that is this mouth speaking. Intentional karma is the accumulation of thinking habits, which is the mind thinkings. 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. “The 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，即四緣。

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

下段文字說的是插圖14.1.1-3的境界，即獨影境（參見11.4.5-3和12.2-3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 state fig. 14.1.1-3 in meditation, that is “solitary-head environment” (cf. section 11.4.5-3, and 12.2-3); 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（注9，瞬間轉移），裡面一片漆黑。

In the dimness (annotation 1), faint and hazy little-me (annotation 2) saw a stump like thing afar (3), thought: “what is that? Looks like a weathered tree stump!? (4; while little-me is watching, teleportation happens.)” Little-me stood near the dead tree stump on the hillside. At the same time, the environment became brighter (5). Little-I on the hillside saw clearly that it is (6) a dead tree indeed, thought, “what is this place?” Looked around. (This Dust-Instant-Soil world grows as little-me 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?” (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 door of the temple is closed; I thought: “what is it like inside?” (8, teleportation, I entered the temple.) The temple door closed automatically (9), and I was in complete darkness.

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, is ignorance, means dull and foolish; is first branch of the Twelve Have Branches in Aggregate Arousal in section 13.4.1. The environment became bright, the light is Inner-Light, is light of enlightenment, is Buddha’s light or God’s light. Buddha is a Pali word, means perception.

注2，“小我”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，伊斯蘭教、基督教、和埃及沙門教稱亞伯（如圖14.1.2-2中的孩子），日耳曼文化中作馬格尼（如圖14.1.2-3中的嬰兒），墨西哥沙門教稱靈龍（如圖14.1.2-4中的嬰兒）。

Annotation 2, the “little me” is human along thoughts ego inside mind, Chinese as Fortune, also call as Great Strength God, Hindus as Bramin, Islam Christian and ancient Egyptian as Abel (the child in fig. 14.1.2-2), Germanic culture as Magni (the babies in fig. 14.1.2-3), ancient Mexican as Quetzalcoatl (the baby in fig. 14.1.2-4).

前意識（即夏娃識）的行為很像一隻步屈蟲（尺蠖，如插圖14.1.2-1），它的後腳總是抓着些東西，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，而被抓的事物就有了質量或生命，此執着處的光就有“小我”的功能。所以古埃及和古墨西哥人就用抱着孩子（即亞伯）餵奶來表示那個女人是夏娃（如圖2、4）。夏娃識是此；亞當識（即無意識的污染部分）是彼，是客觀對象，是客觀環境，沒有生命跡象。神識（即無意識的純淨部分）是常，無名、無數、無量。

The behaviors of preconsciousness (i.e., Eve-sense) 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 the light of this attachment place has the function of “little ego”. Therefore, the ancient Egyptians and Mexicans used to hold or breastfeed Abel to indicate that the woman was Eve (fig.2, 4). Eve-sense is here, this place; Adam-sense (i.e., the contaminated part of unconsciousness) is there, that place, the objectives, the objective environment, with no sign of life. God-sense (i.e., immaculate part of unconsciousness) is constant, nameless, innumerable, and quantity-less.

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。塞斯就是佛教中的轉移身見（參見11.4.4.1.4.6-1 轉移身見），就是日常口語中的我。“轉移”如前文案例中標註點4、7、8、和9，都是大規模的場景轉換。

Preconsciousness 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” (cf. section 11.4.4.1.4.6-1), that is I in daily oral language. "Translocation" is such as labeled points 4, 7, 8, and 9 in the previous case are massive scene shifts.

注3，株杌即枯樹樁，是一個異熟果（參見11.6.1 異熟果）。此環境的成因是異熟果相續流出。

Annotation 3, the Stump is a variative fruit (cf. section 11.6.1 Variative Fruit), belongs to Adam-sense. This environment is formed by variative fruits flowing out succeedingly.

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。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, (see section 12.1.8 Clairsentience). The same is true of subsequent annotation 7, 8, and 9.

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）。

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-Evidence function, that is the function of the third quadrant of the Four Juristic Quadrants (see section 11.1 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.

注10，塵剎土是什麼意義？就是即時身體的感覺；由於上段的案例經歷，我的知識和外部世界都增長了，故名身土。世間，本義是兩時之間，所以前文的案例就構成了一個塵剎土世界。插圖14.1-1的三千大千世界是由十億個這樣的塵剎土世界構成的。古人稱一千為一小千，稱一百萬為一中千，稱十億為大千。三千大千世界是這樣讀出來的，先讀十億為三千，就知道了那是大千。連起來讀就成了三千大千世界，這個古典心理學技術名詞了。實際上三千大千世界和大千世界的意義相同。

Annotation 10, what does Dust Instant Soil mean? It is the immediate bodily feelings, as a result of the experience of the preceding paragraph case, I have grown in knowledge and in the external world, hence the name of the Instant Bodily Soil. And the word Mundane-World, in its original meaning, is between two times, so that the previous case constitutes a Dust Instant Soil World. The Three-Grand Great-Grand Worlds of Illustration 14.1-1 are made up of a billion such Dust Instant Soil worlds. The ancients called a thousand a small-grand, a million a medium-grand, and a billion a great-grand. The Three-Grand Great-Grand Worlds are read out, first reading one billion as three grands, and then knowing that that is a billion, a Great-Grand. When read together, it becomes Three-Grand Great-Grand Worlds, This classical psychology technical term now. In fact, the Three-Grand Great-Grand Worlds and the Great-Grand Worlds have the same meaning.

14.1-2 四緣 Four Necessary Elements

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

There are four necessary elements to Aggregate Arousal: the able to aggregate, the being aggregated, the equally unintermittent, the escalatory. Its empty set ∅ is fig. 14.1.1-2 (see Section 15.1 on the After-All Emptiness).

一）能緣緣是是主觀的核心，集起的原因。聖人說夏娃識（即前意識）與亞當識（即無意識的污染部分）輾轉相望為因緣。

1) The Able to Aggregate is the core part of the subjective, is the cause of the Aggregate Arousal. Sage said that Eve-sense (that is preconsciousness) and Adam-sense (that is maculate part of unconsciousness) watching each other to and fro directly or through medias is the cause.

二）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。

2) The Being Aggregated, which is the objective, is of two kinds, Relative Objective and Stranger Objective. What is the Relative Objective? The environment, such as in the example above, is generated and supported by internal considerations, and without the internal considerations, that world of Dust Instant Soil would disappear. What is the Stranger Objective? If, although separate from the capable mind, that objective with the quality is capable of generating and supporting the internal considerations, one should know that it is the Stranger Objective.

三）等無間緣，八現識及彼心所有法（參見11.4.5 識蘊）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。等無間緣即是生命之樹的等流果（參見11.6.2節）。

3) Equally Unintermittent, the eight present senses and their heartland laws (see section 11.4.5 Sense Node), the later follow the front, self-classes are uninterruptedly and equitably succeeding, to have the Objective is born certainly.  As in the above example, “think” fetches phenomena, “mean” distinguishes benevolence ferocity beauty and ugliness, Eve-sense quickly gives lives to the neighboring things, and they turn accordingly, harmonizing as one, growing a withered stump into a Dust Instant Soil World. Therefore, they are each other's Equally Unintermittent dependents. This element is the Equal Stream Fruit of Tree of life (see section 11.6.2).

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）。

4) Escalatory Factors, such as a law that has the function of being powerful and can be either yielding to or contradicting to or non-obstructive of other laws. Although the first three elements also have the escalatory functions, the fourth element is said here to be in addition to the others, in order to show the difference between the four elements. There are many Escalatory Factors, but only twenty-two Escalatory Roots (see section 11.6.5 Escalatory Fruit of Tree of Life) are superior to the others.

那為什麼此增上緣是集起的必要因素？日常生活中的集起必須俱全生命之樹的十二生長處（參見11.3 十二生長處）。前文案例是定境，是純思想意識狀態，是幻覺狀態。若現實生活中的集起缺十二生長處中的某一處，比如身處有缺失，那這個人就可能在光天化日之下，發現地球的引力變小了，太陽的亮度降低了，和月亮一樣，不刺眼。若身處再進一步缺失，就可能發現自己的牛突然具有了印度香象的超能力，會飛了；隨後美國人常遇到的外星人綁架事件就可能再一次發生。

Why then is this Escalatory Element necessary for the Aggregate Arousal? Aggregate Arousal in daily life must be accompanied by the Twelve Growth Places of the Tree of Life (see 11.3 Twelve Growth Places). The previous case is a state of Stillness, a pure conscious state, a hallucination. If one of the Twelve Growth Places is missing in the real-life aggregate-arousal, for example, if there is body-place missing, then the person may find that the earth's gravity has become smaller and the sun has become less bright and less blinding, just like the moon, in broad daylight. If there is a further deficiency, one may find that one's cow suddenly has the superpower of an Indian incense elephant and can fly; and then the alien abductions so often encountered by Americans may once again occur.

↪️返回總目錄↪️Back to the General Catalog