本文目录 Catalog of Aggregate Crux：14.1 集起 Aggregate Arousal；14.2.0-6 烦恼的名 Names of Annoyances；14.2.7-9 缚和盖 Bind and Cover；14.2.10-26 瀑流 Waterfall；14.3 烦恼的数 Numbers of Annoyances

集谛，亦有《爱经》、《业经》等异名，谈苦谛中苦的因是集。业是身口意三业。身业是身体行为习气的积聚，此身即是；口业是语言习气的积累，此口说的就是；意业是思想行为习气的累积，此心所想的就是。集是心的功能，是收集，集合义，有三义：能集、所集、集起。能集是说心能收集诸法的种子。诸法的种子如第11章生命之树中的百法。所集是说心即是那些收集来的种子。集起即心能发起被蕴育成熟的种子，使之现行。

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

集起即缘起，巴利语paṭicca-samuppāda，是心的定义。本小节先说一个集起的事例，然后分别谈集起的四个必要因素、四缘。

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 尘刹土 Dust Instant Soil

下段文字说的是禅定中的幻觉状态（即插图14.1.1-1中1至5的状态），即独影境（参见12.1.7和12.2.4节）；从没有身土开始，即从没有思想意识和身体的感觉开始。

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），微弱朦胧的小我（注2）望见前面有个类似株杌（注3）的东西，心想：那是什么？好像是棵枯死了的树！？（注4；瞬间转移。）小我站在了山坡上枯树桩的近前。环境变亮了（注5），在山坡上的小我看清楚了，那东西确实是（注6）棵枯树。小我想：这是什么地方？四处张望。（此尘刹土世界随我所望而生长广大。）小我意识到了自己在一个山坡上。环境变得越来越清晰，风吹枯草，波浪荡漾，天上还有已经腐朽了的死鸟在飞。我望见远处有个破房子，那是什么地方？（注7，瞬间转移）小我到了房子的附近，看清楚了，这是座庙。庙的建筑变得越来越清晰；光照度由昏暗而变亮。庙门是关着的，里面什么样？（注8，瞬间转移）我进了庙里，庙门自动地关闭了，里面一片漆黑（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).

尘刹土是什么意义？答：是感知义，由于上段的经历，我的知识和外部世界都增长了，故名身土。文中注3的株杌是一个异熟果（参见11.6.1节），是亚当的一根肋骨，是一粒法尘；也因为它，刹那间形成了一个 尘刹土世界。插图14.1.1-1中，九地（从23到31）都是由这种身土构成的心地。三千大千世界是由十亿个这样的小世界构成的。

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“无明”，愚钝无知义；是集起（亦作缘起）的第一支，参见13.4节所讲的十二有支。而后面的变亮了，就是觉悟了。此中的光是内明，是佛光。佛是觉义。

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” 是什么？是人思想内部的随念自我，汉语作福，亦作大力神，佛教称儒童（摩纳婆），印度教称婆罗门（Bramin），伊斯兰教、基督教、和埃及沙门教称亚伯（Abel），墨西哥沙门教称灵龙（Quetzalcoatl）。前意识（即夏娃识、末那识，如插图14.1.1-2）的行为很像一只步屈虫（尺蠖，如插图1），它的后脚总是抓住些东西，张望、寻找去处；前脚抓稳后，后脚跟进。夏娃识也这样，总是抓住些什么，这执着处就有“小我”的功能。所以古墨西哥和古埃及人就用抱着孩子（即亚伯）喂奶来表示那个女人是夏娃。图2是墨西哥之母翠玉女（Chalchiuhtlicue；玉女）；图3是埃及夏娃。前意识是思想意识的工作平台（即意处），总是不断更新，后面就留下了绵长的亚伯痕迹，就是塞斯（Seth）。塞斯就是佛教中的转移身见（即萨迦耶见，参见11.4.4.1.4.6-1 转移身见Seth），就是日常口语中的我。

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 转移身见 Seth), that is I in daily oral language.

注3，株杌即枯树桩，是一个异熟果（参见11.6.1 异熟果 Mutant Fruit）。

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

注4，瞬间转移，这是场景瞬间变化，就如同我瞬间从昏暗处来到了山坡上的枯树桩旁边，类似案例参见12.1.8 他心通 Clairsentience。此后的注7和注8也是这样的道理。

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，环境变亮了，就是觉悟了。此亮光是内明，与注1的昏暗、无明相对。此亮光有“自证”功能，即有法四分中的第三分“自证分”的功能（参见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，认知义；结合上下文，“是”是“系缚结生”义。

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

注9，漆黑义为无明，即我又陷入了本案例开始的状态。

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 四缘 Four Necessary Factors

集起有四个必要元素：因缘，等无间缘，所缘缘，和增上缘。其空集∅是插图14.1.1-1 中的2（参见15.1节的毕竟空）。

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、因缘，圣人说前意识（即夏娃识）与无意识（即亚当识）辗转相望为因缘。

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、等无间缘，八现识及彼心所有法后聚于前，自类无间，等而开导，令彼定生。如上文的事例，想取来相，思辨别善恶美丑，夏娃识迅速赋予了临近事务以生机，它们相应而转，和合似一，把一个枯树桩生长成了一个尘刹土世界。所以，它们彼此互为等无间缘。

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、所缘缘，就是客观目标，有两种，亲所缘缘和疏所缘缘。什么是亲所缘缘？如上文事例的环境，是由内虑生出并支持的，没有能缘心，那个尘刹土世界会消失。什么是疏所缘缘？若与能缘心虽相离，为质能起内所虑托，应知彼是疏所缘缘。

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、增上缘，例如有法有胜势功能，能于它法或顺或违或不障。虽前三缘也有增上用，此处说第四缘除彼取余，为显四缘差别相故。增上缘很多，但于中胜显者唯二十二根（参见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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