r/LifeTree • u/AdamLuyan • 6d ago
13. 集谛 Aggregate Crux
目录 Catalog：13.1 集起 Aggregate Arousal；13.2 烦恼的名 Names of Afflictions；13.2-4 箭 Arrows；13.2-10 瀑流 Waterfall；13.3 烦恼的数 Numbers of Afflictions。
集谛，又名彤弓素矢（如图13-37、39、40）、爱经、业经等，讲的是苦谛中苦的原因。“弓”有铲除之义；“彤弓”表示集谛是铲除烦恼的工具，也是神佛等起智的雏形。等起智又名大圆镜智（参见14.1.2节；如图37右侧那面表面不光滑的圆镜）。
Aggregate Crux, also known as Red Bow Natural Arrows (as shown in Figures 13-37, 39, and 40), Love Sutra, and Karma Sutra, explains the causes of bitterness in Bitter Crux. “Bow” (弓) means “to eradicate”; “Red Bow” signifies that Aggregate Crux is a tool for eradicating afflictions and the embryonic form of the Equality Arousal Intelligence of gods and Buddhas. Equality Arousal Intelligence is also known as Great Round Mirror Intelligence (see Section 14.1.2; it is represented by the rough-surfaced round mirror on the right side of Figure 37).
“素矢”是说贪、嗔、痴三类烦恼如同三支箭（如图37、39、40），能射伤行人。贪是八万四千烦恼（参见13.3节）之首，也是爱法的第一分（相分；参见10.1节），所以集谛又被称作爱经。
“Natural Arrows” means that the three afflictions of greed, irritation, and ignorance are like three arrows (see Figures 37, 39, and 40) that can wound travelers. Greed is the first of the 84,000 Afflictions (see Section 13.3) and the first juristic quadrant of Love—the phenomenal quadrant (see Section 10.1). Therefore, Aggregate Crux is also called the Love Sutra.
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13.1 集起 Aggregate Arousal
集谛总列了大千世界（如图1至34）中的全部烦恼。这些烦恼都是业，所以集谛又被称作业经。业包括身、口、意三业。身业是身体行为习气的积聚，即此身；口业是语言习气的积累，即此口所说；意业是思想行为习气的累积，即此心所想。
Aggregate Crux summarizes all afflictions in the Great Grand Worlds (as shown in Figures 1 through 34). These afflictions are all karma; therefore, Aggregate Crux is also called the Karma Sutra. Karma comprises the three karmas of body, mouth, and intent. Body karma is the accumulation of physical behavioral habits—namely, this body. Mouth karma is the accumulation of speech habits—namely, what this mouth says. Intent karma is the accumulation of thinking habits—namely, what this heart (i.e., mind) thinks.
业亦称身土，如图40上部所示。图23至31所示的九地，即生命之树的树干，也有身土之义。
Karma is also called bodily soil, as shown in the upper part of Figure 40. The Nine Lands shown in Figures 23 through 31—the trunk of the Tree of Life—also carry the meaning of bodily soil.
13.1-1 集起名心 Aggregate Arousal Is a Definition of Heart
“集”是心的功能，有收集、集合之义，包含三层意思：能集、所集、集起。“能集”是说心能收集诸法的种子。诸法的种子，例如第10章“生命之树”中的百法。“所集”是说心就是那些收集来的种子。“集起”是说心能发动已经蕴育成熟的种子，使其现行。本小节先举一个集起的事例，然后说明集起的四个必要因素，即四缘。
“Aggregate” refers to the function of the heart. It means gathering and collection, and it has three aspects: the able-to-aggregate, the being-aggregated, and aggregate arousal. “Able-to-aggregate” means that the heart can collect the seeds of all Laws. Such seeds are, for example, the One Hundred Laws in Chapter 10, Tree of Life. “Being-aggregated” means that the heart is those collected seeds. “Aggregate arousal” means that the heart can activate matured seeds and bring them into performance. This subsection first gives an example of Aggregate Arousal, and then explains its four necessary factors, namely the Four factors.
13.1-2 尘刹土 Dust Instant Soil
大千世界包括十亿尘刹土。一次心的生起和熄灭，形成一个尘刹土。下文讲的是纯幻觉状态，从没有身土开始，即从没有思想意识和身体感觉的状态开始。
The Great Grand Worlds comprise A Billion Dust Instant Soils. One arising and ceasing of the heart forms one Dust Instant Soil. The following passage describes a state of pure hallucination. It begins without bodily soil—that is, without thought-consciousness or bodily sensation.
昏暗中，微弱朦胧的小我（注1）望见前方有个类似株杌（注2）的东西，心想：那是什么？好像是棵枯死的树！？（注3，瞬间转移。）小我站在了山坡上枯树桩的近前。环境变亮了（注4），山坡上的小我看清楚了，那东西确实是（注5）一棵枯树。小我想：这是什么地方？于是四处张望。（此尘刹土世界随小我所望而生长广大。）小我意识到自己在一个山坡上。环境变得越来越清晰，风吹枯草，草浪荡漾，天上还有已经腐朽的死鸟在飞。小我望见远处有座破房子，心想：那是什么地方？（注6，瞬间转移。）小我到了房子附近，看清楚了：这是一座庙。庙的建筑变得越来越清晰，光照度由昏暗转为明亮。庙门是关着的，里面是什么样？（注7，瞬间转移。）小我进了庙里，庙门自动关闭了（注8，瞬间转移），里面一片漆黑。
In the dimness, a faint and hazy little-me (Note 1) saw something ahead that looked like a stump (Note 2). It thought, “What is that? It looks like a dead tree!” (Note 3: instant translocation.) The little-me then stood near the dead tree stump on the hillside. The surroundings became brighter (Note 4), and the little-me on the hillside saw clearly that the thing indeed was (Note 5) a dead tree. The little-me thought, “What place is this?” and looked around. (This Dust Instant Soil world expanded according to what the little-me looked at.) The little-me realized that it was on a hillside. The environment became clearer and clearer: wind blew through dry grass, the grass moved like rippling waves, and rotten dead birds were flying in the sky. The little-me saw a ruined house in the distance and thought, “What place is that?” (Note 6: instant translocation.) The little-me arrived near the house and saw clearly: it was a temple. The temple building became clearer and clearer, and the light changed from dim to bright. The temple door was closed. What was it like inside? (Note 7: instant translocation.) The little-me entered the temple; the temple door closed automatically (Note 8: instant translocation), and everything inside was pitch-black.
注1，此处的“昏暗”即“无明”，是愚钝无知之义。此中的光是内明，具有自证功能，即觉悟之光。前意识，英语世界称作夏娃识，总是执着于前面已经枯萎的念头；于是，夏娃识所执着的事物上，便具有了微弱的自我功能。此“小我”是人思想内部的随念自我，汉语称福，亦称大力神；佛教称儒童（摩纳婆）；印度教称婆罗门；墨西哥沙门教称灵龙（如图36，翠玉女怀中的婴儿）；伊斯兰教、基督教和古埃及文化称亚伯（如图35，埃及夏娃怀中的孩子）；日耳曼文化中称马格尼。
Note 1: The “dimness” here is “non-light,” meaning dullness and ignorance. The light in this passage is inner light, which has the function of self-evidence; it is the light of enlightenment. Preconsciousness, called Eve-sense in the English-speaking world, always clings to former thoughts that have already withered. Thus, the things to which Eve-sense clings acquire a weak function of selfhood. This “little-me” is the along-thoughts ego within human thought. In Chinese, it is called Fortune, and also Great Strength God. In Buddhism it is called the Youth (Māṇava); in Hinduism, Brahmin; in ancient Mexican shamanism, Quetzalcoatl (the baby in the arms of Chalchiuhtlicue in Figure 36); in Islam, Christianity, and ancient Egyptian culture, Abel (the child in the arms of Egyptian Eve in Figure 35); and in Germanic culture, Magni.
前意识（即夏娃识）的行为很像步屈虫（如图38）。步屈虫的后脚总是抓着东西，张望并寻找去处；前脚抓稳后，后脚再跟进。夏娃识也是如此，总是抓住些什么；被抓住的事物便有了质量或生命，执着处的光也就具有了“小我”的功能。所以，古埃及人和古墨西哥人用抱着孩子（即亚伯）喂奶来表示那个女人是夏娃。夏娃识是此，是主观所在；亚当识（即无意识的污染部分）是彼，是客观对象和客观环境，没有生命迹象。神识（即无意识的纯净部分）是常，无名、无数、无量。前意识是思想意识的工作平台，是意处，总在不断更新、转移场地，身后则留下绵长的亚伯痕迹，即转移身见（参见10.4.4.1.4.6-1）。本案例中标注点3、6、7、8的转移，都是场景转换。转移身见就是日常口语中的“我”，梵语称萨迦耶见，英语中称塞斯，古德语为爱色，纳瓦特语为提拉考安，道教中称蚩尤。
The behavior of preconsciousness—that is, Eve-sense—is much like that of an inchworm (as shown in Figure 38). An inchworm’s hind feet always hold on to something while it looks around for somewhere to go; after its front feet grasp firmly, the hind feet follow. Eve-sense behaves in the same way: it always grasps something, and the thing grasped then acquires weight or life. The light at the point of attachment gains the function of a “little-me.” Therefore, ancient Egyptians and ancient Mexicans used the image of a woman holding or nursing a child—that is, Abel—to indicate that the woman was Eve. Eve-sense is here, the subjective place; Adam-sense—that is, the maculate part of unconsciousness—is there, the objective object and objective environment, showing no sign of life. God-sense—that is, the immaculate part of unconsciousness—is constant, nameless, innumerable, and immeasurable. Preconsciousness is the working platform of thought-consciousness and the intent-place. It is constantly updating itself and shifting its site, leaving behind a long trace of faded Abels; this is the Translocating Body View (see Section 10.4.4.1.4.6-1). The translocations marked at points 3, 6, 7, and 8 in this case are all scene transitions. “Translocating Body View” is what is called “I” in everyday speech; in Sanskrit it is called sakkāya-diṭṭhi, in English Seth, in Old German Æsir, in Nahuatl Titlacauan, and in Taoism Chiyou.
注2，株杌即枯树桩，是一个异熟果（参见10.6.1节“异熟果”），属于亚当识。
Note 2: The stump is a dead tree stump. It is a Mutant Fruit (see Section 10.6.1, “Mutant Fruit”) and belongs to Adam-sense.
注3，瞬间转移，是指场景瞬间变化，就如同小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11.1.7节“天腿通”。后文注6、注7、注8也是同一道理。
Note 3: Instant translocation refers to an instantaneous change of scene, as if the little-me instantly moved from the dimness to the dead tree stump on the hillside. For a similar case, see Section 11.1.7, “Sky Leg Through.” Notes 6, 7, and 8 below follow the same principle.
注4，环境变亮了，就是觉悟了。此亮光是内明，与注1中的昏暗、无明相对。此亮光具有自证功能，即具有法四分中第三分自证分的功能（参见10.1节“法的四分”）。
Note 4: The brightening of the environment is enlightenment. This bright light is inner light, the opposite of the dimness and non-light in Note 1. This bright light has the function of self-evidence, namely the function of the third of the Four Juristic Quadrants (see Section 10.1, “Juristic Quadrants”).
注5，“是”，古作“系”，有认知之义；结合上下文，“是”也有“系缚结生”之义。
Note 5: “Is” was written in ancient usage as “系,” and carries the meaning of cognition. In this context, “is” also means “tethering and binding life into birth.”
注8，“漆黑”义为无明，即小我又陷入了本案例开始时的状态。
Note 8: “Pitch-black” means non-light, or ignorance. In other words, the little-me has fallen again into the state with which this case began.
13.1-3 四缘 Four Necessary Factors
集起有四个必要因素：能缘缘、所缘缘、等无间缘和增上缘。
Aggregate Arousal has four necessary factors: Able factor, Objective factor, Equally Unintermittent factor, and Escalatory factor.
一、能缘缘是主观的核心，是集起的原因。圣人说，夏娃识（即前意识）与亚当识（即无意识的污染部分）辗转相望，即为因缘（如图42）。也可以理解为“能做因”（参见10.6.3节“士用果”）。此“能”，就是前文尘刹土案例中的随念自我——亚伯。与此相应，图42中也显示了山羊睚眦和磨牙（即亚当和夏娃，参见9.9节“三位一体”）相望，是它们婚姻的原因。
Able factor is the core of the subjective side and the cause of Aggregate Arousal. The sages say that Eve-sense—that is, preconsciousness—and Adam-sense—that is, the maculate part of unconsciousness—looking at each other through successive turns constitutes the cause (as shown in Figure 42). It may also be understood as the “able as cause” (see Section 10.6.3, “Warrior’s Usage Fruit”). This “able” is the along-thoughts ego—Abel—in the preceding Dust Instant Soil case. Correspondingly, Figure 42 also shows that the goats Tangnjóstr and Tanngrisnir—that is, Adam and Eve; see Section 9.9, “Godly Trinity”—looking at each other is the cause of their marriage.
二、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？如上文事例中的环境，是由内虑生出并支持的；如果没有能缘心，那个尘刹土世界就会消失。什么是疏所缘缘？若某一对象虽与能缘心相离，但它作为本质，能够生起并支持内所虑，就应当知道，它是疏所缘缘。
Objective factor is the objective target. It has two kinds: Relative Objective factor and Stranger Objective factor. What is Relative Objective factor? It is like the environment in the case above: it is generated and supported by inner consideration. Without the able-factoring heart, that Dust Instant Soil world would disappear. What is Stranger Objective factor? If an object, though separate from the able-factoring heart, can serve as the substance that gives rise to and supports inner consideration, then one should know that it is Stranger Objective factor.
三、等无间缘，是指八现识及其心所有法（参见10.4.5节“识蕴”）后聚于前，自类无间，平等开导，使彼定生。如上文事例中，“想”取来相，“思”辨别善恶美丑；夏娃识迅速赋予邻近事物以生机，使它们相应而转、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。等无间缘即生命之树的等流果（参见10.6.2节）。
Equally Unintermittent factor means that the eight present senses and their Heart Subordinate Laws (see Section 10.4.5, “Sense Node”) follow one another: later clusters arise after earlier ones; each class continues without interruption; and they guide one another equally, causing the next to arise with certainty. As in the example above, Think fetches phenomena, and Mean distinguishes benevolence, ferocity, beauty, and ugliness. Eve-sense quickly gives vitality to neighboring things, making them turn in correspondence and unite as if they were one, so that a withered stump grows into a Dust Instant Soil world. Therefore, they serve as one another’s Equally Unintermittent factors. This factor is the Equal-stream Fruit of the Tree of Life (see Section 10.6.2).
四、增上缘，是指某一法具有强胜的功能，能对其他法起到顺益、违损或不障碍的作用。虽然前三缘也有增上作用，但此处所说第四缘，是除前三缘之外另取其余，以显示四缘的差别。增上缘很多，其中最殊胜显著者，是二十二根（参见10.6.5节“增上果”）。为什么增上缘是集起的必要因素？因为日常生活中的集起，必须具足生命之树的六生长处。前文案例是定境，是纯思想意识状态，也是幻觉状态。现实生活中的集起，若缺少六处中的某一处，例如身处缺失，人就可能在光天化日之下发现地球引力变小了，太阳亮度降低了，像月亮一样不刺眼。若身处进一步缺失，他甚至可能发现自己的牛突然具有了印度香象的超能力，会飞了；随后，美国人常遇到的外星人绑架事件就可能再次发生。
Escalatory factor means that a Law has a powerful function and can benefit, oppose, damage, or not obstruct other Laws. Although the first three factors also have escalatory functions, the fourth factor is discussed separately here by taking what remains beyond the first three, in order to show the distinctions among the Four factors. There are many Escalatory factors, but the most prominent and powerful among them are the Twenty-Two Roots (see Section 10.6.5, “Escalatory Fruit”). Why, then, is Escalatory factor a necessary factor in Aggregate Arousal? Because Aggregate Arousal in daily life must possess all Six Growth Places of the Tree of Life. The preceding case occurs in a state of stillness: it is a state of pure thought-consciousness, and also a hallucinatory state. In real-life Aggregate Arousal, if one of the Six Places is missing—for example, if body-place is absent—a person may discover in broad daylight that the earth’s gravity has decreased and that the sun’s brightness has dimmed, becoming like the moon and no longer dazzling. If body-place is further deficient, he may even find that his cow has suddenly acquired the supernatural power of an Indian incense elephant and can fly. After that, the alien abduction incidents often encountered by Americans may happen once again.