13.3 烦恼的数 Numbers of Annoyances

 

佛教称凡夫个体为异生，义即变异而生。变异即是成熟的过程，因为异化可以持业。业是身体习惯行为、口语习惯行为、和意识习惯行为的统称。异生的一切烦恼可分为两类，思烦恼和见烦恼，亦作思惑和见惑。思烦恼主要有，贪、嗔、痴、慢、疑、身见、边见、邪见、见取、戒取。见烦恼如身见、边见、邪见、见取、戒取、贪、嗔、痴、慢、疑。见烦恼和思烦恼的头数相同，成对儿存在。

Buddhism calls mortal individual as Mutant, meaning they are born from mutations. Mutation is the process of maturation because mutations sustain karma. Karma is a collective term for bodily oral and intentional behavioral habits. All the annoyances that arise in a mutant can be divided into two categories, Mean Annoyances and View Annoyances, which are also known as Mean Muddles and View Muddles. The Mean Muddles mainly include greed, irritation, ignorance, arrogance, suspicion, Seth view, edge view, heresy, view fetch, and precept fetch. View muddles mainly include Seth view, edge view, heresy, view fetch, and precept fetch, greed, irritation, ignorance, arrogance, and suspicion. The Mean Annoyances and View Annoyances have the same names and number of heads and exist in pairs.

思惑附着在见惑上而有义，见惑因对应的思惑而有感，因此两者的名数相等，相互依存。见烦恼即是异生的所知，因为它似智而非智，能障碍有情了知真相， 所以是智障，亦作所知障。见惑不引起不安，障觉悟，不障涅槃。涅槃是寂静义。思惑是异生的思烦恼，能障碍涅槃，所以亦作烦恼障。此两类烦恼不但可以驱使异生劳作，还可以障碍异生脱离其自性，所以也被称作异生性障。

Mean muddle attaches to the view muddle to have its significance, the view muddle due to the corresponding mean muddle to have its feeling; therefore, the two have the same name and head number, and are mutually dependent, relying on each other to exist. View Muddle is the know of a mutant sentient, is like intelligence but not intelligence, can hinder sentients to understand the factual phenomena, therefore is hindrance of intelligence, aka. Know Hindrance. View Muddle does not cause uneasiness, hinder enlightenment, does not hinder Nirvana. Nirvana is the meaning of quietness. Mean Muddle is sentient beings’ mean annoyance, can hinder nirvana, so is called Annoyance Hindrance. These two types of muddles can not only drive mutant sentients to work, but also prevent them escaping from their own nature, therefore Mean Muddle and View Muddle are also called Mutant Nature Hindrance.

13.3.1 八万四千尘劳 84,000 Dust Labors

总列大千世界三界九地（如插图13.3）的一切烦恼有八万四千之数，名作八万四千尘劳，瘟疫，魔军。尘劳为烦恼之异名，以烦恼污人之真性，使人无益操劳。瘟疫是说这八万四千病具有强烈的传染性，在众生之众交叉感染，流传不断。魔者夺财害命之谓，魔军为此八万四千尘劳能夺人清净法身之财，伤人慧命。这84000之数的计算方法有如下六步骤：

In general, there are 84,000 annoyances in the three boundaries nine lands of the Great Grand World (see fig. 13.3), aka. 84,000 dust labors, plagues, and demon army. Dust labor is an alias for annoyances since annoyances can contaminate sentients’ true natures and labor them in vain. Plague means that these 84,000 diseases are highly contagious, cross-infected among all living beings, and spread continuously. Demon is the saying of stealing assets and harming lives, because the 84,000 dust labors can rob people’s juristic assets of immaculate juristic body, can harm people’s gnostic lives (i.e., intelligence lives), so calling them as Demon Army. The calculation method of this number of 84,000 has the following six steps:

一）10位使者：贪、嗔、痴、慢、疑、身见、边见、邪见、见取、戒取。这十位烦恼法能发起和变异繁衍其它烦恼，故称它们为使者。前5位被称为五钝使，因为这5位性愚钝，没智慧。后5位是见惑，伤人凶狠残暴，故称五利使。

二）10使互具成100。比如，取贪为头，再用贪为其助理，则成贪贪；取嗔为助理，则成贪嗔；取痴为助理，则成贪痴，如此，贪和十个助理使者，便形成了10个新的烦恼。再取瞋为头，配十使为助理，又形成了10个新的烦恼：嗔贪、嗔嗔、嗔痴、嗔慢，等。如此互具，10位使者变成了100位。

三）历10法界成1000。十法界是根据有情的兴趣儿不同而把人分成了十类：地狱趣、饿鬼趣、畜生趣、修罗趣、人趣、欲天趣、缘觉趣、罗汉趣、菩萨趣（即真人趣）、神佛趣（参见12.4.4 节《十趣因果》）。

1) The 10 envoys are 1st greed, 2nd irritation, 3rd ignorance, 4th arrogance, 5th suspicion, 6th Seth view, 7th edge views, 8th heresies, 9th fetched views, 10th precept fetch. These ten troublesome laws are capable of initiating and reproducing other troubles in a mutated manner, so they are called envoys. The first five are known as the Five Blunt Ambassadors because they are dull in nature and have no wisdom. The last 5 are the View Muddles, which are vicious and brutal, so they are called the Five Sharp Ambassadors.

2) The 10 envoys aggregate with each other, become 100.  For example, if you take greed as the head and use greed as its assistant, then get a new law greed-greed; using irritation as greed’s assistant, then get a new law greed-irritation; in this way, greed aggregates the 10 assistant envoys, forms 10 new laws. Then taking irritation as the head to aggregate the 10 assistant envoys, then 10 new laws are formed like these: irritation-greed, irritation-irritation, irritation-ignorance, irritation arrogance, and so on. With this interplay, the 10 envoys become 100.

3) Going through 10 juristic boundaries, then the number becomes 1000. The 10 juristic boundaries are the 10 categories into which all human beings are divided according to their interests: hell interest, hungry ghost interest, livestock interest, asura interest, human interest, desire-sky interest, aggregate-arousal perception, Ararat interest, bodhisattva interest (i.e., real person interest), and God Buddha interest (see Section 12.4.4 Ten Interests).

四）历身口7枝为7000。身3枝为杀、盗、淫；口4枝为妄言、绮语、恶口、两舌。

五）历过去、现在、未来，三世成21000。这里是在谈思想意识，所以过去、现在和未来同时存在于现在的世界。又，无意识和前意识没有次第性和时间性，所以日历和时间只适用于尘世，图13.3-12之下。

六）四大种各具21000位，共成84000尘劳。四大种是地、水、火、风，参见10.2节。

4) Going through the 7 branches of the body and mouth, the number becomes 7,000. The three bodily branches are killing, stealing, and heretical sex; the four oral branches are delusive speech, flowery speech, ferocious speech, and two-tongue (see section 13.1 the ten precepts).

5) Going through the past, present, and future, the number becomes 21,000. Here we are talking about the heart (i.e., mind), so the past, present, and future exist simultaneously in the present world. And the unconscious and the preconscious have no sequential and temporal nature, so the calendar and time apply only to the mortal world, under Figure 13.3-12.

6) Each of the Four Big Seeds aggregates the 21,000 positions of annoyances, so the sum is the 84,000 dust labors. Four Big Seeds are earth, water, fire, and wind; refer to section 10.2 Four Big Seeds.

13.3.2 见惑 View Muddles

凡夫的见烦恼遍布三界九地，但其根本就是这102位根本见惑，计算如下：

Mortals' view annoyances are spread throughout the three boundaries nine lands, but their fundamental view annoyances are the 102, which are calculated as follows：

见惑在欲界有40位：

一）苦谛下有10：身见、边见、邪见、见取、戒取、贪、嗔、痴、慢、疑。 

二）集谛下有10：身见、边见、邪见、见取、戒取、贪、嗔、痴、慢、疑。

三）灭谛下有10：身见、边见、邪见、见取、戒取、贪、嗔、痴、慢、疑。

四）道谛下有10：身见、边见、邪见、见取、戒取、贪、嗔、痴、慢、疑。

View muddles have 40 positions in desire boundary:

1) 10 positions under Bitter Crux: Seth view, edge views, heresies, fetched views, precept fetch, greed, irritation, ignorance, arrogance, suspicion.

2) 10 positions under Aggregate Crux: Seth view, edge views, heresies, fetched views, precept fetch, greed, irritation, ignorance, arrogance, suspicion.

3) 10 positions under Salvation Crux: Seth view, edge views, heresies, fetched views, precept fetch, greed, irritation, ignorance, arrogance, suspicion.

4) 10 positions under Path Crux: Seth view, edge views, heresies, fetched views, precept fetch, greed, irritation, ignorance, arrogance, suspicion.

见惑在色界和无色界的数目相同，各有36位：

一）苦谛下有9：身见、边见、邪见、见取、戒取、贪、（缺嗔）、痴、慢、疑。 

二）集谛下有9：身见、边见、邪见、见取、戒取、贪、（缺嗔）、痴、慢、疑。

三）道谛下有9：身见、边见、邪见、见取、戒取、贪、（缺嗔）、痴、慢、疑。

四）灭谛下有9：身见、边见、邪见、见取、戒取、贪、（缺嗔）、痴、慢、疑。

View Muddles in color boundary and colorless boundary, each has 36 positions.

1) 9 positions under Bitter Crux: Seth view, edge views, heresies, fetched views, precept fetch, greed, (absent of irritation), ignorance, arrogance, suspicion.

2) 9 positions under Aggregate Crux: Seth view, edge views, heresies, fetched views, precept fetch, greed, (absent of irritation), ignorance, arrogance, suspicion.

3) 9 positions under Path Crux: Seth view, edge views, heresies, fetched views, precept fetch, greed, (absent of irritation), ignorance, arrogance, suspicion.

4) 9 positions under Salvation Crux: Seth view, edge views, heresies, fetched views, precept fetch, greed, (absent of irritation), ignorance, arrogance, suspicion.

如是，一个异生总有根本见惑102位；解释参见10.4.4.1.4节《 根本烦恼》。

As such, a mundane being has in total 102 positions of Fundamental View Muddles; for explanations, see Section 10.4.4.1.4, Fundamental Annoyances. 

13.3.3 思惑 Mean Muddles

尘世之人理解了四圣谛之后，前文的102位根本见惑就已经被消灭了。八万四千魔军由于失了所依，就崩解了，但仍有思烦恼，贪嗔痴的习气残余。这些思惑要依靠道谛的修行，逐步消除。思惑在三界中主要是贪、嗔、痴、慢、身见、边见，共有16位，列表如下：

After a mundane being understands the Four Cruxes, the 102 fundamental View Muddles of the previous text have been destroyed. The 84,000 demonic armies disintegrate because they have lost their dependents, but there are still remnants of the Mean Muddles, the habits of greed, irritation, and ignorance. These Mean Muddles must be gradually eliminated by relying on the practice of the Path Crux. Mean Muddles leftover in the Three Boundaries are mainly greed, irritation, ignorance, arrogance, Seth view, and edge view, and 16 of them in total, as listed below:

一）欲界有6使：贪、嗔、痴、慢、身见、边见；

二）色界有5使：贪、痴、慢、身见、边见；

三）无色界有5使：贪、痴、慢、身见、边见。

1) Desire Boundary has 6 messengers: greed, irritation, ignorance, arrogance, Seth view, edge views.

2) Color Boundary has 5 messengers: greed, ignorance, arrogance, Seth view, edge views.

3) Colorless Boundary has 5 messengers: greed, ignorance, arrogance, Seth view, edge views.

佛教又把九地（参见13.3-23至31）的每一地阶级成了九品：下下品、下中品、下上品，中下品、中中品、中上品，上下品、上中品、上上品。这样九地共成81品。于是，欲界总有54位思惑；色界和无色界各有180位思惑。

Buddhism has further classified each of the nine lands (see fig. 13.3-23 through 31) into nine grades: lower-lower grade, lower-middle grade, lower-upper grade, middle-lower grade, middle-middle grade, middle-upper grade, upper-lower grade, upper-middle grade, and upper-upper grade. In this way the nine lands become 81 grades in all. Thus, there are 54 Mean Muddles in Desire Boundary, and 180 Mean Muddles in each of the Color and Colorless Boundaries.

返回集谛的目录 Return Catalog of Aggregate Crux

13.2.10 瀑流 Waterfall

 

目录 Catalog：2.10 瀑流 Waterfall，2.11 轭 Yoke，2.12 株杌 Stump，2.13 垢 Taint，2.14 常害 Constant Harm，2.15 所有 Possession，2.16 根 Root，2.17 恶行 Ferocious Behaviours，2.18 漏 Leakage，2.19 匮 Scarcity，2.20 烧 Burn，2.21 恼 Annoyance，2.22 诤 Expostulation，2.23 火 Fire，2.24 炽然 Conflagration，2.25 稠林 Thick Forest，2.26 拘碍 Detention

2.10 瀑流 Waterfall

瀑流是瀑布的急流，谓众生顺从生死杂染（即诸烦恼），随波逐流，而被放逐于生死苦海。瀑流有四种。

Waterfall refers to the rapid flow of a waterfall, which means that all living beings yield the defilements (i.e., annoyances) of life and death, drift along the currents, and are exiled in the bitter sea of life and death. There are four types of waterfalls.

（一）欲瀑流，谓欲界众生对色声香味触，这五色有欲求，若不知节制，毕陷落于生老病死，惑业苦流转之中，不得解脱和休息。此欲瀑流取欲界中的上品烦恼。上品烦恼，是把大千世界中九地（参见插图13.2.10-23至31）的每一地阶级成九品：下下品、下中品、下上品，中下品、中中品、中上品，上下品、上中品、上上品。瀑流但取五趣杂居地中的三级上品烦恼，中品和下品烦恼不适用于瀑流这个说法。

1) The waterfall of desire, which means that all beings in the desire boundary have desire for color, sound, smell, taste, and touch, and if they do not know how to control it, will be trapped in the bitter circulating current of birth, old age, sickness, and death, can not unfetter and rest. This waterfall of desires are the upper-grade annoyances in the desire boundary. The upper-grade annoyances are to classify each of the nine lands in Great-Grand-Worlds (see illustration 13.2.10-23 through 31) into nine grades: lower-lower grade, lower-middle grade, lower-upper grade, middle-lower grade, middle-middle grade, middle-upper grade, upper-lower grade, upper-middle grade, and upper-upper grade. The term "waterfall" refers to the three upper-grades in the “five interests mixed dwell land”. The middle-grade and low-grade annoyances do not apply to the term "waterfall".

（二）有瀑流，有的意思是有记忆、有习气，因果不忘，比如欲界、色界、和无色界为三有，再比如插图13.2.10中1至22是25有（参见12.4节）。那些有人人都有，若不解其义则毕受其害，随之而去，不知所终。此有瀑流除去欲界有，单指色界和无色界八地中的上品烦恼。

(2) Have Waterfall, have means memory have, having the habits, and the cause and effect are not forgotten. For example, the desire boundary, color boundary, and colorless boundary (in fig. 13.2.10) are three haves, and that 1 to 22 are 25 haves (see Section 12.4). Everyone has those haves, and if don't understand their meaning and go along with them, will suffer from them, without knowing where they end up. The Have Waterfall excludes the haves of Desire Boundary, refers only to the upper-grade annoyances in Color Boundary and Colorless Boundary.

（三）见瀑流，见即本章后文的102位见烦恼；见瀑流包括九地所有的上品见烦恼。此说众生被三界的见烦恼所迁流，沉溺于生死苦海，不得解脱。

（四）无明瀑流，无明就是无知，黑暗，本质就是不知道四圣谛的道理；无明瀑流包括九地中的所有上品无明烦恼。此说众生被九地的无明烦恼所牵引，沉溺于生死苦海，不得解脱。

(3) View Waterfall, the view is the 102 View Annoyances later in this chapter; the View Waterfall includes all the upper-grade View Annoyances in the nine lands. This says that all living beings are drifted by the View Annoyances in the three boundaries and are submerged to the bitter sea of birth and death, with no way to escape.

(4) Non-light Waterfall, the non-light is ignorance, darkness, and its essence is not knowing the principles of the Four Victorious Cruxes; the Non-light Waterfall includes all the upper-grade non-light annoyances in the nine lands. This says that all living beings are led by the ignorance annoyances in the nine lands and are submerged to the bitter sea of birth and death, with no way to escape.

13.2.11 轭 Yoke

轭是用来轭牛的项领笼套（如图13.2.10-36），令牛拉车不能出驾，譬喻烦恼障碍异生离系，不得解脱。异生就是具有异生性（参见10.4.4.2.3节），就是普通人。此说烦恼不但劳役有情身心，还能障碍有情脱离其异生性（即个体性），逃脱其奴隶的命运。轭有四种，1欲轭、2有轭、3见轭、4无明轭。此四轭的解释与上小节四种瀑流类似，九地中，每一地的三级上品烦恼为瀑流，三级中品烦恼为轭，如其次第，即依习气欲望而起行、依习气有而行、依习气邪说异教而行。

A yoke is a collar and cage (see fig. 13.2.10-36) used to yoke a cow so that the cow cannot escape from the cart. It is a metaphor for that annoyances can hinder Mutant Sentients to unfetter. This is saying that annoyances not only servile the body and heart of sentient beings but also prevent sentient beings from escaping from their Natures of Mutant Sentient (i.e. individuality, cf. 10.4.4.2.3) and escaping from their fate of being slaves. There are four types of yokes: 1st desire yoke, 2nd have yoke, 3rd view yoke, and 4th ignorance yoke. The explanation of these four yokes is like the four kinds of waterfalls in the previous section. Among the nine lands, the three upper-grade annoyances in each land are called Waterfalls, and the three middle-grade annoyances are called yokes. The following is the order, that is, acting according to habitual desires, acting according to habits, acting according to habitual heresies.

13.2.12 株杌 Stump

株杌，义为枯树桩，此从譬喻得名，参见前文13.1-1节尘刹土案例中的株杌。那株杌是个异熟果（参见10.6.1节）。异熟果异时而熟，如一年后，三年后，十或三十年后才成熟。异熟果异地而熟，如三界九地，成熟在哪里都可能。异熟果异类而熟，无意识是个大染缸，贪嗔痴普遍地污染众生。株杌譬喻贪瞋痴烦恼根深蒂固，对治道犁难以将其从心地中拔出。众生从无始以来，串习贪瞋痴成为业行。贪业引起心不调顺，瞋业无所堪能，痴业难可解脱。由于众生难断这根深蒂固的贪嗔痴业，故立此三为株杌。

Stump gets its name from the metaphor, refer to the case in section 13.1-1, which stump is a Mutant Fruit (see section 10.6.1). Mutant Fruits ripen at different times, such as one year later, three years later, ten or thirty years later. Mutant Fruits ripen in different places, such as anywhere of the nine lands in the Great Grand Worlds. Mutant Fruits ripen in different species, the unconscious is a big dye vat where greed irritation and ignorance universally pollute all sentient beings. The stump is a metaphor for the deep-rooted annoyances of greed irritation and ignorance, which are difficult to pluck out heartland by the plow of Path Crux. Since time immemorial, all sentient beings have been accustomed to greed irritation and ignorance, so the three have become karma. Greed karma causes the heart to become uncoordinated. Irritation karma causes the heart to become unqualified for any affairs. Ignorance karma is difficult to unfetter. It is difficult for sentient beings to break away from these deep-rooted karmas of greed irritation and ignorance, therefore the three are set up as stumps.

13.2.13 垢 Taint

谓贪瞋痴故，毁犯戒行学处，作诸恶行，染污不净，故立名贪嗔痴为三种垢。

Saying that because of greed irritation and ignorance, sentient beings violate destroy the precepts and disciplines, commit all kinds of evil deeds, and defiles immaculateness; therefore, greed, irritation, and ignorance are established as the three kinds of Maculate-ness.

13.2.14 常害 Constant Harm

谓贪瞋痴三业，常能为害，招感生老病死等苦，故立名贪嗔痴为三种常害。

Saying that the three karmas of greed, irritation, and ignorance are always capable of causing harm, inviting birth, old age, sickness, and death bitter, so the three are named the three constant harms.

13.2.15 所有 Possession

此是从果法立名。谓贪瞋痴与能有相应，能积集所有资财，恒常与怖畏等相应，令心多住散乱，故立名贪嗔痴为三种所有。

This alias of annoyance is named from fruit law. Saying that greed, irritation, and ignorance corresponding to able-to-have, can accumulate all the assets, and constantly correspond to the horrors, etc., so that the heart dwells in dispersal constantly, therefore greed, irritation, and ignorance are established as the three kinds of possessions.

13.2.16 根 Root

由贪瞋痴故，心中生起不善法。贪瞋痴是一切不善法生起所依的根本，故立名贪瞋痴为三种不善根。

Because of greed irritation and ignorance, heart arouses non-benevolent laws. Greed irritation and ignorance are fundamental roots of all non-benevolent juristic arousals, therefore, the three are established as the three non-benevolent Roots.

13.2.17 恶行 Ferocious Behaviors

由依于贪瞋痴故，众生常作身语意恶行。由贪进求财利等，多行恶行。由怀瞋恚，不忍他过，多行恶行。由怀愚痴，起颠倒邪见，行诸恶行。又由贪嗔痴是邪行自性，故立名贪瞋痴为三种恶行。

Due to greed irritation and ignorance, sentient beings often commit ferocious bodily oral and intentional deeds. Due to greed on gain more assets and profits, people conduct ferocious behaviors broadly. Due to irritation and hatred, people cannot tolerate others' mistakes and commits many evil deeds. Due to bosom ignorance and foolishness, arousal of upside-down heretical views, sentient beings commit many evil deeds. And due to greed irritation and ignorance are heretical behaviors’ nature, therefore the three are named as three Ferocious Behaviors.

13.2.18 漏 Leakage

欲、有、和无明等，劫持、分流心识流，另心分散，故立名烦恼为漏。漏有三种：欲漏、有漏、无明漏。欲漏，依外门流注，即心于五欲外尘境界中流散，建立欲漏；体即欲界一切烦恼，唯除无明。依内门流注，即于内根身等上流散，建立有漏；体即色、无色界一切烦恼，唯除无明。依彼前二所依门流注，立无明漏；体即三界所有无明。

Desire, have, and ignorance, etc., hijack and sub-drain the stream of heart senses, and scatter the mind, so the name of annoyance as Leakage was established. There are three kinds of leakages: desire leakage, have leakage, and ignorance leakage. According to the heart-senses flow concentration of external door, i.e., base on the heart’s dispersion in the five desires of outer dust environments, the Desire Leakage is established; Its body is all annoyances of Desire Boundary, except for ignorance. According to the flow concentration of internal door, i.e., on dispersing in the bodies to establish Have Leakage, its body is all annoyances in Color Boundary and Colorless Boundary, except for ignorance. According to the flow concentration of the first two doors to establish Ignorance Leakage, its body is all the ignorance in the Three Boundaries.

13.2.19 匮 Scarcity

匮，即缺乏、不足；无有厌足故名为匮。谓由贪瞋痴故，愚人于资助生命的财物等，恒起追求，没有满足。由贪、瞋、痴能令身心恒感觉贫乏，故名贪嗔痴为三种匮。

Scarcity means lack, insufficiency; not having contentment and satiation hence name of Scarcity. Because of greed irritation and ignorance, fools are constantly pursuing and not being satisfied with the possessions that support their lives. Because greed irritation and ignorance can make the body and heart feel scarce constantly, the three are called the three kinds of scarcity.

13.2.20 烧 Burn

由贪瞋痴故，愚人于所缘境界不如正理，执着相好、起强烈爱染，烧热身心，故立名为烧。

By reason of greed irritation and ignorance, fools irrationally obsess those goods of phenomena, arouse strong love to those being aggregated environments, heating up the body and heart fervidly, hence name of burn.

13.2.21 恼 Annoyance

由贪瞋痴故，愚人于诸可爱境相爱乐耽看，若可爱境相变坏的时候，便引起种种的愁叹等忧苦，恼乱身心，故名为恼。

By reason of greed irritation and ignorance, fools linger and look at all lovely environments with pleasure, and when the sates deteriorate, they give rise to kinds of sorrow, sighs, etc. annoyances, which disturb the body and heart, therefore name of Annoyances.

13.2.22 有诤 Have Expostulation

有诤，诤是好意劝谏的意思，贪瞋痴能为斗讼诤竞的因。由贪瞋痴故，愚人执持刀杖，兴诸战诤，所以立贪瞋痴名为有诤。

Expostulation means earnest and kindly protest, but it is cause of all quarrel litigation and violence; greed irritation and ignorance can be reason of expostulation. Due to greed irritation and ignorance, fools hold swords, clubs, guns, and artilleries to feed expostulations and wars, therefore, greed irritation and ignorance are named as Have Expostulations.

13.2.23 火 Fire

由贪瞋痴如火，能烧毁所积集的善根薪，故说贪瞋痴名火。

Since greed irritation and ignorance are like fire that burn up the accumulated firewood of benevolent roots, therefore the greed irritation and ignorance are called fires.

13.2.24 炽燃 Conflagration

炽燃，大火义，此是譬喻贪嗔痴恶业如大火。谓由瞋痴故，愚人为非法贪的大火所烧。非法贪就是贪着十种不善业道（即十恶戒，参见13.1节）。由贪瞋痴故，愚人又为不平等贪的大火所烧。不平等贪就是非法非理的贪求境界。由贪瞋痴故，愚人又被邪法大火所烧。邪法大火就是一切我见、边见、邪见、见取见、和戒禁取见（参见10.4.4.1.4 根本烦恼）。由非法贪、不平等贪、和邪法等能够引发身心中的炽燃烈焰，故名为炽然。

This is a metaphor for ferocious karma of greed irritation and ignorance like a conflagration. Saying that due to greed irritation and ignorance, fools are burned by the fire of illegal greed. Illegal greed is the greedily desires for the karmas of ten ferocious paths (i.e., the ten ferocious precepts, see section 13.1). Due to greed irritation and ignorance, later, fools are burned by the fire of unequal greed. Unequal greed is the state of illegal and irrational greed. And again, due to greed irritation and ignorance, fools are burned by the fire of heretical laws. The Fires of Heretical laws are all Seth view, edge views, heresies, view fetch, and precept fetch (see section 10.4.4.1.4 Fundamental Annoyances). Illegal greed, unequal greed, and heretical laws etc. can cause blazing flames in the body and heart, so it is called Conflagration.

13.2.25 稠林 Dense Forest

贪嗔痴等之烦恼大树聚集，名为稠林。由贪瞋痴故，于生死根本烦恼极其杂染业行，广兴染着，令诸有情，感生种种身，流转于五趣，如行走在大树聚集的稠林里，难可出离。

Great trees of greed irritation and ignorance are collectively called Dense Forest. Because of greed irritation and ignorance, sentient beings broadly dyed by fundamental annoyances and their crossly bred karmic behaviors, so aggregated as various kinds of bodies, circulating in five interests, like migrating in a dense forest where big trees are gathered. And it is difficult to get out of it.

13.2.26 拘碍 Detentions

谓贪瞋痴能令众生乐着种种妙欲尘故，能障有情证得出世法故。拘碍依于五处而得建立，一、顾恋内身，二、顾恋诸欲，三、乐相杂住，四、缺于随顺教诫教授，五、于诸善品得少为足。

Saying that, greed irritation and ignorance can make sentient beings enjoy all kinds of wonderfully desirable dusts and can hinder sentient beings from realizing the transcending mundane laws, therefore the name of detentions is set up. Detentions are established in the five places: 1. Obsessively caring for the inner body, 2. Obsessively caring for desires, 3. Being mixed with pleasures, 4. Lack of following the precepts and teachings, and 5. Being satisfied with a few benevolent laws.

返回集谛的目录 Return Catalog of Aggregate Crux

13.2.4 箭 Arrows

 

目录 Catalog：2.4 箭 Arrows，2.5 随烦恼 Following Annoyance，2.6 随眠 Following Sleep，2.7 缚 Bind，2.8 盖 Cover，2.9 缠 Coil

2.4 箭 Arrows

贪瞋痴三毒能射伤行人，使行人于有果法及三有的因，深起追求，由是生死相续不绝，故立名贪嗔痴为三支箭。

“有果法” ，在五位百法中，前四位都是基于塞斯（参见10.4.4.1.4 节转移身见）的法，即基于有的法，都是有为法，都是有果法。由于贪瞋痴是有的组成部分，所以追求 “有果法” 的人就已经中箭了，就已经被贪嗔痴射伤了，为什么？无为法（参见10.6.4节《离系果》），只与舍和空性相应，与有、取、集、和得的性质相违。

Greed, Irritation, and Ignorance, the three poisons can shoot, injure migrators, causing them to compassionately pursue the “have fruit laws” and the causes of Three Haves, thus, birth and death succeed each other unceasingly, therefore Greed, Irritation, and Ignorance are set up the name of three arrows.

“Have Fruit Laws,” among “Five Positions 100 laws,” the front four positions all are based on Seth-view (cf. section 10.4.4.1.4 Translocation Body View), all are Have-as Laws, all are “Have Fruit Laws.” And because Greed, Irritation, and Ignorance are components of haves, so those who pursue “Have Fruit Laws” are shot, wounded by greed, irritation, and ignorance, wherein? None-as Laws (see section 10.6.4 Off-is Fruit), corresponding only to the nature of renunciation and emptiness, and contrary to the nature of have, fetch, aggregate, and gain.

插图13.2.4-3源自古埃及壁画；图中埃及夏娃正在展示洗礼的过程。图3右侧她的头顶有两支箭，表示她那时还有贪和嗔，这两种思惑。那第三支箭在哪儿？已经被她自己拔除了。当一个人懂得了四胜谛，她或他的痴就已经被消灭了。

Illustration 13.2.4-3 is derived from an ancient Egyptian fresco; it shows the Egyptian Eve demonstrating the process of baptism. There are two arrows above her head in Figure 3 right side, indicating that she still had greed and irritation, the two Mean Muddles at that time. And where is the third arrow? It has been plucked out by herself. When a person understands the Four Victorious Cruxes, her or his ignorance has been eliminated.

13.2.5 随烦恼 Following Annoyances

前面谈的贪、嗔、痴、慢、疑、和恶见是六种根本烦恼。本小节谈的20位法是根本烦恼的跟随者，故名随烦恼，分别是忿、恨、覆、恼、嫉、悭、诳、谄、害、骄、无惭、无愧、掉举、昏沉、不信、懈怠、放逸、失念、散乱、不正知（参见10.4.4.1.5节的 随烦恼）。

Previously talked the six fundamental annoyances, namely Greed, Irritation, Ignorance, Arrogance, Suspicion, and Ferocious View. Here, the 20 annoyances are followers, are “equal stream” of the six fundamental annoyances, hence are Latent Annoyances, namely Resentment, Hate, Concealment, Rage, Jealousy, Stinginess, Deceit, Flattery, Harm, Contemptuousness, Shamelessness, Sinlessness, Depression, Drowsiness, Unbelief, Slackness, Indulgence, Loss spell, Agitation, and Incorrect Know (see section 10.4.4.1.5 Latent Annoyances).

13.2.6 随眠 Following Sleep

随眠是烦恼种子，即烦恼品所有的势力，追逐依附在有情身心中，眠伏着，能为种子而生起一切烦恼现行，故立名随眠。随眠有七种。

Following Sleep means the seeds of annoyances, i.e., all potential power of annoyances which chase and cling to sentient beings' bodies and hearts to dormant, and they can give rise to all the annoyances, therefore the name of Following Sleep was set up. There are seven kinds of Following Sleep.

（一）欲爱随眠，就是欲界贪品烦恼的种子。依未离欲界贪求的众生，由欲爱之所随增故，建立欲爱随眠。品就是下一小节中的81阶级。

（二）瞋恚随眠，就是欲界瞋品烦恼的种子。依未离欲界贪求的众生，由瞋恚之所随增故，建立瞋恚随眠。

(1) Desir-Love Following-Sleep, that are the seeds of all grades’ greed in desire boundary. To sentient beings who are not free from the greed and chase in desire boundary, their desires and loves are escalating, so the Following Sleep of Desire and Love is established. Grades means the 81 grades in section 13.3.

(2) Irritation-Anger Following-Sleep are the seeds of all grades’ irritations in desire boundary. To sentient beings have not left the greedily chases in desire boundary, since their irritations and angers are escalating, the Following-Sleep of Irritation-Anger is established.

（三）有爱随眠，就是色界无色界贪品烦恼的种子。依未离邪染而求神行的众生，由有贪嗔痴业而建立有爱随眠。此说，自无始以来，有与贪嗔痴伴生，一切有之中都有贪嗔痴的成分。

(3) Have-Loves Following-Sleeps, that are the seeds of all grades’ greed in color boundary and colorless boundary. To sentient beings who have not left heretical contaminations and who are pursuing Godly migration, since their karmas of greed, irritation, and ignorance, the Following-Sleeps of Have-Loves are established. This says that since the beginning of time, greed, irritation, and ignorance are concomitants with have, therefore there are greed, irritation, and ignorance in all haves, in everything.

（四）慢随眠，就是慢品烦恼种子。即由彼众生学习了一些佛法，心中便起憍慢，故立慢随眠。

（五）无明随眠，就是无明烦恼品的种子。依对四胜谛的因果理愚迷不知的众生，由于顺境、逆境、平等境（即中性境）中起颠倒妄想，立无明随眠。

(4) Arrogance Following-Sleeps are the seeds of all grades’ arrogance. There are kinds of sentient beings who start to bosom arrogance after learned some Buddhism, therefore, the Following-Sleeps of Arrogance are set up. 

(5) Non-light Following-Sleeps are the seeds of non-light annoyances. To sentient beings who are ignorant of the of causes and effects in Four Victorious Cruxes, they arouse upside-down illusive thinkings among enjoyable, neutral, and adverse environments, therefore, the Following-Sleeps of Non-light are set up.

（六）见随眠，就是见品烦恼的种子，就是后文中的102位见烦恼的根，根深蒂固，难解难消。

（七）疑随眠，就是疑品烦恼的种子。由众生对此四胜谛正法犹豫疑惑，如其次第立慢、无明、见、疑随眠。

(6) View Following-Sleep, which are the seeds of all grades’ view muddles, are the roots of the 102 View Muddles in the later text. Those roots are deep and solid, difficult to dissolve and eliminate.

(7) Suspicion Following-Sleeps are the seeds of all grades’ doubts. Sentient beings are irresolute to the four victorious cruxes, therefore, according to their sequence, the Following-Sleeps of Arrogance, Non-light, View, and Suspicion are established.

13.2.7 缚 Bind

缚是绑缚义，即于欲贪等境界现前或不现前，而其根识不能弃舍，故名为缚；有三种，贪缚、瞋缚、和痴缚。

（一）贪缚，谓众生被贪爱所缠缚，对于随顺乐受的境界心不能弃舍，境界坏时，引生忧恼，故处于坏苦。坏苦是由境界变坏引起的，故被称作坏苦，是苦的自相。

Bind, to the presence or absence of desire and greed etc. environments, but the root-senses can not abandon them, therefore, the bind is named. There are three kinds of binds, greed Bind, irritation bind, and ignorance bind.

(1) Greed Bind, that sentient being are bounded by greedily love, the heart cannot give up on the state of pleasant and laughable environments, when the environment turns bad, which induce deteriorating bitter, let him or her reside in Deterioration Bitter environment. The bitter is caused by laughable environment damages, therefore is named as Deterioration Bitter, is self phenomenon of bitter.

（二）瞋缚，谓众生被嗔愤所缠缚，对于能随顺苦受的境界心不弃舍，境界苦相现前，心生苦受，故处于苦苦。苦苦是现行的苦遇到了旧苦，苦水流出，故名苦苦，是苦的自性。

（三）痴缚，谓众生被愚痴所缠缚，对于能随顺非苦非乐受的中庸境界，心不弃舍，为剎那迁流行相的不安稳性之所逼迫，故令众生处于行苦。行苦是苦根；佛教的定义，有思想活动就有行苦。

(2) Irritation Bind, that sentient beings are entangled by irritation and resentment, can not give up sequential environment of bitter acceptances; when environment with bitter phenomena present, they reside in Bitter-Bitter. Bitter-bitter is present bitter meeting old bitter, bitter water flows out, hence is named as Bitter-Bitter, is self-nature of bitter.

(3) Ignorance Bind, that sentient beings are bound by ignorance and foolishness, unable to renunciate sequential neither bitter nor laugh environment, so are forced by the unsteady instant drifting phenomena, reside in the Migration Bitter. Migration Bitter is bitter root; Buddhism defines that wherever mental activities exist, wherever Migration Bitter exists.

由上说三义，故立贪嗔痴三种名之为缚。又依贪瞋痴故，于善法加行不得自在，故名为缚。

Based on the three meanings explained above, greed irritation and ignorance, the three names are named as three binds. Also, due to greed, irritation and ignorance, one cannot be sufficient in the practice of extra effort, so the three are called bondages.

插图13.2.7-23，24是本书第14.4章故事中对缚的阐述。图23表示，墨西哥（一位特拉洛克，亚当）从地狱里出来了，在去纳瓦特国继承左翼蜂鸟王位的途中。但是代理国王卡特莉（即翠玉女，夏娃）拒绝把王位转交给他，墨西哥在很长的时间里，无所事事。插图24显示，后来的墨西哥认为自己那时像块木头似的，不能采取相应的对策的原因是被贪嗔痴所缚。

Illustrations 13.2.7-23 and 24 are the explanations of bondage in the story in Chapter 18 of this book. Illustration 23 shows that Mexico (a Tlaloc, Adam) came out of hell and was on his way to the country of Nahuatl to inherit the throne of Huitzilopochtli. However, the acting king Tlaltecuhtli (Chalchiuhtlicue, Eve) refused to hand over the throne to him, and Mexico did nothing for a long time. Illustration 24 shows that later Mexico thought that he was like a piece of wood at that time, and the reason why he could not take corresponding countermeasures was that he was bound by greed, irritation and ignorance.

13.2.8 五盖 Five Covers

盖是覆障义；是说贪欲盖、瞋恚盖、昏沉睡眠盖、掉举恶作盖、和疑盖能覆蔽真心，令善法不得显。插图13.2.8-38是纳瓦特尔的象形文字山字，也有盖、帽子、围巾等的含义。图39，卡特莉（夏娃）被像似山一样的大帽子扣住了，墨西哥（亚当）正在赶去救她（参见第14.4章《墨西哥法典》）。

Covers mean concealment, obstacle; saying that greed-desire cover, irritation-hatred cover, drowsy-sleep cover, depression-regret cover, and suspicion cover can conceal real heart, to have benevolent laws not manifest. Illustration 13.2.8-38 is the Nahuatl hieroglyph "Mountain", which also means cover, hat, scarf, etc. In Figure 39, Tlaltecuhtli (Eve) is held captive by a mountain-like hat, and Mexico (Adam) is rushing to rescue her (see section 1.4 Mexican Codex).

（一）贪欲盖，契经说，于欲界为诸欲境界漂沦故，违背圣教，立贪欲盖；于出离欲界位为障。什么是出离？就是由五趣杂居地（如图13.2.9-23）去到离生喜乐地（如图24）。在修习出离，摒弃见取见（参见10.4.4.1.4.6-4节《 见取见》）时，由贪欲盖故，夏娃对于色声香味触五种妙欲境界，随逐净相、欲见、欲闻、乃至欲触，希求受用；贪欲牵引心识散乱向外尘境界，让她于出家不生欣乐。

(1) Greedy-Desire Cover, Harmony Sutra says, sentient beings are drifting by the environments of Desire Boundary, are contrary to the holy religion, therefore the Greed-Desire Cover is set up, which is an obstacle for going out household life. What is the “going out household life”? It is from “five interests mixed dwelling land (fig. 13.2.9-23)” going to “leaving generates delight and laugh land (fig. 24).” On studying and practicing the “going out household life,” detaching and giving up “views fetched from views” (see section 10.4.4.1.4.6-4 View Fetch), due to Greed-Desire Cover, Eve seeks to use the five wonderfully desirable environments  of color, sound, incense, taste, and touch, desires to see, to hear, to smell, to taste, and even desire to touch, to pursue the enjoyments. Cravings lead the heart-senses disperse toward the external dust’s environments, so that Eve does not produce delight and laugh on “going out household life.”

（二）瞋恚盖，契经说，不堪忍诸同志诃谏驱摈教诫等故，违背所有可爱乐法，立瞋恚盖；于觉邪行位为障。觉是发觉、觉悟。同志神行者发觉而且举发夏娃的错误的时候，她心生瞋恚；如是她不能觉悟缺失，耽误她正行的修学。

(2) Irritation-Hatred Cover, Harmony Sutra says, sentient beings cannot tolerate expostulation, teaching, and reprimand from comrades, which violate all loveable laugh laws, therefore the Irritation-Hatred Cover is set up; is hindrance for perceiving heretical behaviors. When comrades of Godly migration found and reported Eve's mistakes, she felt angry and returned with hatred, so that she could not realize her shortcomings and delayed her cultivation and study on correct behaviors.

（三）昏沉睡眠盖，契经说，由违背正定（梵语奢摩他）故，立昏沉睡眠盖；于修习专注的止位为障。由不守根门，食不知量等，引起身心昏昧的昏沉和心极昧略的睡眠，障碍明静的止，夏娃无由得定。什么是根门？根是生命之树的六根（参见10.3节），也是色、声、香、味、触、和法，此六尘进出心地的场所，所以被称作根门。

(3) Drowsy-Sleep Cover, Harmony Sutra says, due to contradict “correct stillness” (Sanskrit Samatha; see section 16.3), the Drowsy-Sleep Cover is set up; is hindrance for concentrated Stillness in cultivation and study. Due to not guarding the root doors, and not knowing the amount of food, etc., the drowsiness and sleepiness hinder brightly quiet Stillness, so Eve can not gain Correct Stillness. What are the Root Doors? The six roots of life tree (see section 10.3) are also known as Six Root Doors, from which color, sound, fragrance, taste, touch, and law, the six dusts go in and out heartland.

（四）掉举恶作盖，契经说，由违背慧观（梵语毗钵舍那）故，立掉举恶作盖；于修习慧观的举位为障。由掉举心于亲属国土等生起寻思，由恶作于别离亲属国土等生起追悔，障碍观心于所观境上明静专注的思惟修，观慧无由生起。

(4) Depression-Regret Cover, Harmony Sutra says, due to contradict “Gnostic View” (Sanskrit Vipassana), the Depression-Regret Cover is set up; is hindrance for arousing Gnostic View in cultivation and study. Due to depression, Eve thinks of relatives and the kingdom lands, and due to regret, she misses relatives parted and homeland etc. which hinder brightly quiet mental cultivation, View Gnosis can not be aroused.

（五）疑盖，契经说，由违背于法议论，违背涅盘胜解故，建立疑盖；于止观修习位，与舍为障。此修习位中，舍即是平等正直之心，即是止。由于夏娃对圣教心存怀疑，于所学的法和所证的功德境界，犹豫不决，就障碍了舍的生起，所以般若舟（圣经中的用词是诺亚方舟）不能现前。

(5) Suspicion Cover, Harmony Sutra says, due to discussions are contrary to laws, contradict victorious interpretations on nirvana, the Suspicion Cover is set up; is hindrance for renunciation during stage of practicing “Still View” (Sanskrit Samatha-Vipassana).  In this stage of cultivation and study, Renunciation is evenly equality and correct dwell. Because Eve had doubts about the holy teachings and was hesitant about the laws she had learned and the virtues she had proven, which hindered the emergence of Renunciation, so Arrival Ark (Biblical Noah's Ark) could not manifest.

13.2.9 八缠 Eight Coils

缠是缠绕，是说由于无惭、无愧、昏沉、睡眠、掉举、恶作、嫉、和悭（解释参见10.4.4节）数数现行，缠绕金童（即亚当）的心，于修善品诸法为大障碍，故名为缠。

（一）于修习戒学处（参见15.2节），无惭和无愧数起现行，亚当不生羞耻之心，故犯诸学处。

Coils mean entanglements, which means that due to shamelessness, sinlessness, drowsiness, sleep, depression, regret, jealousy, and stinginess (for explanation, see section 10.4.4), repeatedly present, entangle Adam’s heart, are great obstacles for studying cultivating benevolent laws, hence the name Coils.

(1) on cultivating and studying precepts place (see section 16.2), shamelessness and sinlessness present repeatedly, Adam did not generate shame and sin, so he violated the precept study place again and again.

（二）于修习定学处（参见15.3节），昏沉和睡眠二法数起现行，引亚当内心中沉没，故犯诸学处。

（三）于修习慧学处（参见15.4节），掉举恶作为障，由此二法数起现行，引亚当的心散乱于外尘境，故犯诸学处。

(2) on cultivating and studying stillness place (see section 15.3), drowsiness and sleepiness present repeatedly, which cause Adam’s heart to drown, so he violated the stillness study place again and again.

(3) on cultivating and studying gnosis place (see section 15.4), depression and regret present again and again, which cause Adam's heart to be distracted in the outer dust worlds, so he violated the gnosis study place again and again.

（四）于善慧地（参见15.9节），修习四无碍解时，亚当应当与同志们相互分享心得，教学相长；可他心怀悭吝、嫉妒，不肯施法；这就障碍了他修学的进度。

(4) on the benevolent gnosis land (see Section 15.9), when cultivating and studying the “four non-hindrance interpretations”, Adam should share his experiences with comrades, teaching and learning are mutually beneficial. However, he was jealous and stingy, not willing to donate laws (i.e., to teach, to share), which hindered the progress of his improvement.

返回集谛的目录 Return Catalog of Aggregate Crux

13.2 烦恼的名 Names of Annoyances

 

烦恼即糊涂，会令人感觉心绪嘈杂，身心沉重，是拘碍人身心的枷锁，有很多异名，此说26种：1 系，2 结，3 取，4 箭，5 随烦恼，6 随眠，7 缚，8 盖， 9 缠，10 瀑流，11 轭，12 株杌， 13 垢，14 常害，15 所有，16 根，17 恶行，18 漏，19 匮，20 烧，21 恼，22 诤，23 火，24 炽然，25 稠林，26 拘碍。

Annoyances are muddles, which makes people feel noisy and heavy in body and mind, are fetters that hinder and detain the body and heart. There are many synonyms for them, of which 26 are mentioned here: 1 Is, 2 Tie, 3 Fetch, 4 Arrows, 5 Following Annoyance, 6 Following Sleep, 7 Bind, 8 Cover, 9 Coil, 10 Waterfall, 11 Yoke, 12 Stump, 13 Taint, 14 Constant Harm, 15 Possession, 16 Root, 17 Ferocious Behaviours, 18 Leakage, 19 Scarcity, 20 Burn, 21 Annoyance, 22 Expostulation, 23 Fire, 24 Conflagration, 25 Thick Forest, 26 Detention.

13.2.1 系 Is

系即系表动词是，系缚义，缔结生命义（参见前节的注5）。为什么系是烦恼呢？前节案例说了，通过夏娃识的认可（即是），她和亚当识通力合作，很短的时间内就创造了一个尘刹土世界，包括其中的众生和事物。夏娃识制造生命很快，像似水流一样。现实生活中此二识日夜创造众生和事物，而那些都分食 “心识流”，让人心绪嘈杂，身心沉重。所以夏娃识也被称作污染识；亚当识包含了许多坏种，过失也很严重。古人为了提醒后人系的危害，把生命之树上的解脱果命名成了离系果（参见10.6.4节《离系果》）。系有四种：1贪欲身系，2瞋恚身系，3此实执取身系，4戒禁取身系。

“IS” is the verb “is”, means tether, tethering life, (see annotation 5 in the previous section). Why is “is” an alias of annoyance? The case of the previous section says that through cognition (i.e., is) of Eve-sense (i.e., preconsciousness), and Adam-sense (i.e., maculate part of unconsciousness) cooperated to create a “dust instant soil world”, including the beings in it, in a very short time. Eve-sense creates lives very quickly, like water flowing. In real life these two senses create sentients and things day and night, and which all partake of the senses-stream of heart, make one's heart and body heavy. Therefore, Eve-sense is also called Contamination; Adam-sense contains many bad seeds, so also with serious faults. To remind future people of the harms of Is., ancients named the fruit of liberation on Tree of Life the Off-is Fruit (see Section 10.6.4, Off-is Fruit). There are four kinds of is-es: 1 greedy-desire body-is.; 2 irritation-anger body-is.; 3 is-real obsessive-fetch body-is.; 4 precept-taboo-fetch body-is.

（一）贪欲身系，由贪爱财物等为因，所贪爱的事物系缚于心，另心变得粗重。贪爱得多了，心意就散乱了；此说，贪欲能障碍绑缚心之自体，另心识流分散。

（二）瞋恚身系，由诤斗故，众生多行不正；此不正确的行为能绑缚心之自体，令心散乱。

(1) Greedy Desire Body Is. is caused by the craving for possessions, etc., which bind up the body and heart, and make the heart rough and heavy. The heart becomes scattered when there are many greedy desires; this means that greed and desire can bind up self-body of heart and disperse heart-senses stream.

(2) Irritation-Anger Body Is. Due to expostulations and fights, sentients behave incorrectly, which incorrect behaviors can bind the body and heart, and cause the heart to be scattered.

（三）此实执取身系，由不如理作意，推求境界妄生执着我见、边见、邪见、和见取见（参见10.4.4.1.4《根本烦恼》），计唯此真实，余皆愚妄。由此为因，令心散乱。

（四）戒禁取身系，对于戒禁不能正却理解，肆意曲解，旺兴执着，由无利勤苦为因，令心散乱。

(3) Is-real Obsessive-Fetch Body Is. Due to not according to theories to make intents, reasoning from desirably perused environment, one illusively obsesses to Seth-view (cf. section 10.4.4.1.4 Fundamental Annoyances), edge-view, heresy, or heretical-view, believes which is the only real, the rest are all foolish delusions. Because of this reason, heart is in dispersion. 

(4) Precept and Taboo Fetch Body Is. Precept-fetch means that to the precepts and prohibitions, one does not understand correctly, indulge in misunderstanding, compassionately obsess to the fetched views from precepts and taboos; due to which bitter of nonbeneficial diligent labours, heart is in dispersion.

 

13.2.2 九结 Nine Ties

据说，这里谈的结（如图13.2.2-24所示）和后文的盖头、帽子等都是上帝给亚当和夏娃穿的衣服，称作心衣。衣服的尺寸就是衣服的功能范围，如图23、26、27所示。插图25源自古埃及壁画，描述的是时分天正在称量心重，重一根羽毛可以通过。心是思想意识义，没有重量；他们实际是在称量心衣的重量。佛教中称此心衣的功能范围为结界。结界就是电影或故事中的神秘场力，本质是隐私空间，防卫心、忌讳、猜疑、恐惧等的势力，（案例，参见6.6节）。另外，本书10.4.4节《行蕴》中的某些善法也被称作心衣；15.2节的具足戒，又名黄金甲，金缕衣等。

The ties talked about here (shown in Figure 13.2.2-24) and the covers, hats, etc., later in the text are said to be the Heart Cloths that God made to Adam and Eve to wear. The sizes of the cloths are the range of cloths’ functions, as shown in Illustrations 23, 26, and 27. Illustration 25 is derived from an ancient Egyptian fresco depicting the Hour-Minute sky were weighing the heart, weighing a feather to pass through. The heart means mind, weightless; they were weighing the heart cloths. In Buddhism, the ranges of heart cloths’ functions are called Tie Boundaries. Tie Boundaries are the mystical field force in movies and stories, essentially spaces of privacy, self-defending heart, taboos, suspicions, fears, etc., (for example case, see the case in section 6.6). In addition, certain benevolent laws in the book's section 10.4.4 are also known as the heart cloths; and the full precepts of section 15.2, also known as the Golden Armor, invisibility cloak, and so on.

爱结、嗔结、痴结等九结能绑缚人于苦恼的处境，和合众苦，树立结界，使人的本心遭到污染、覆盖和摧残，从事无利尘劳。结界的界是种子义（参见10.2节），因为众生依界而生。一切烦恼皆能合苦，爱、恚等九法尤为强烈，故取九结来说明。这九结是：爱结、恚结、无明结、慢结、疑结、见结、取结、嫉结、悭结。

The nine ties of love, irritation, and ignorance, etc. can bind people in afflictive situations, combines crowds of bitterness, and set up Tie Boundaries, which contaminate, conceive, and torture people’s hearts, to have them pursue unbeneficial dust labors. The word boundary of Tie Boundary means Seed (see section 10.2), because sentients depend on boundaries to live, to grow. All annoyances can combine bitter, but love, irritation, etc. nine laws are particularly serious, therefore, the nine ties are used to illustrate. The nine ties are: love tie, irritation tie, non-light tie, view tie, fetch tie, arrogance tie, suspicion tie, jealousy tie, and stingy tie.

（一）爱结，以染着为性，是贪的相分（参见10.1节《法的四分》），对于顺境中所感乐受，希望能长期持有。一切烦恼皆能合众苦，就是因为贪爱。众生为贪爱故，广行不善，遂招致当来的不平等、不正确、生老病死忧恼之苦，流转于惑业苦的恶性循环（参见12.4.1 流转），不能出离。

(1) Love Tie, love is by dye, clinging as nature, is greed’s phenomenal quadrant (see section 10.1 Juristic Quadrants), is the desire to hold on to the pleasures in enjoyable environment for a longer time. It is because of greedy love that all annoyances are combining crowds of bitter. Because of greedy love, sentient beings perform a wide range of non-benevolences, which leads to the inequality, incorrectness, bitterness of birth old illness and death, and stuck in the vicious cycle of muddle karma and bitterness (see 12.4.1 Cycle), from which they can not be free.

（二）恚结，以愤恨为性，对于违境所感苦受，所起不愤的情绪及嗔恚之想。众生为嗔恚故，广行不善，遂招致当来的不平等、不正确、生老病死忧恼之苦，流转于惑业苦三轮（参见12.4.1 流转），不能出离。

(2) Irritation Tie, is by anger and hate as nature, is the acceptances of resentment and the thinkings of irritation and hate. Because of irritation and hate, sentient beings perform a wide range of non-benevolences, which leads to the inequality incorrectness and bitterness of birth old illness death, stuck in the vicious cycle of muddle karma and bitterness (see 12.4.1 Cycle), from which they can not be free.

（三）无明结，无明（参见前一小节的注1）即无知、愚痴；即于违顺诸境，苦乐诸受，所起的与道理相违愚痴之想。无明结是说众生心性为无明所覆，于集谛的因法和苦谛的果法不能了解，广行不善，遂招致当来的不平等、不正确、生老病死忧恼之苦，流转于惑业苦的循环（参见12.4.1 流转）之中，不能出离。

(3) Non-light Tie, the non-light is the dimness in previous section annotation 1, means ignorance, fool, are irrational foolish thinkings that arise amid either adverse or advantageous etc. environments, bitter or happy etc. acceptances. The non-light tie means that sentient beings' hearts are so conceived by non-light that they are unable to understand the cause laws of chapter 13 Aggregate Crux, and the fruit laws of chapter 13 Bitter Crux, perform a wide range of non-benevolences, which leads to the inequality, incorrectness, bitterness of birth old illness and death, and stuck in the vicious cycle of muddle, karma, and bitterness (see 12.4.1 Cycle), from which they can not be free.

（四）见结，谓众生于我见、边见、邪见、见取见、戒禁取见（此五恶见参见10.4.4.1.4节），妄兴执着，广行不善，遂招致当来的不平等、不正确、生老病死忧恼之苦，流转于惑业苦三轮，不能出离。

(4) View Tie, saying that sentient beings compassionately obsess I view (i.e., Seth View), edge view, heresy, view fetch, and precept fetch (for the five ferocious views, see section 10.4.4.1.4), perform a wide range of non-benevolences, which leads to the inequality, incorrectness, bitterness of birth old illness and death, and stuck in the vicious cycle of muddle, karma, and bitterness, from which they can not be free.

（五）取结，取即所取和能取；所取者是受，能取者是想。此二取习气，即受蕴和想蕴（参见10.4.2, 3 节），是世间本。取结是说众生于所取、能取不能了解，妄意随顺执着此二取习气，广行不善，遂招致当来的不平等、不正确、生老病死忧恼之苦，流转于六道轮回，不能出离。

(5) Fetch Tie, fetch includes the capable to fetch, which is think, and the being fetched, which is acceptance. The two fetch habits are Think Node and Acceptance Node (see section 10.4.2.3). Fetch tie means that sentient beings are unable to understand what is the able to fetch and what is the being fetched, they delusionally yield to the two fetch habits, and perform a wide range of non-benevolences, which leads to the inequality, incorrectness, bitterness of birth old illness and death, and stuck in the vicious cycle of muddle, karma, and bitterness, from which they can not be free.

（六）慢结，谓不懂我法，妄执我及我所而凌驾于它人。慢结是说众生依仗自己所擅长，于它有情高举傲慢，广行不善，遂招致当来的不平等、不正确、生老病死忧恼之苦，流转于六道轮回，不能出离。

(4) Arrogance Tie, saying that sentient beings do not understand I law (i.e., Seth view), illusively lifting I and mine above others. Arrogance tie means that depending on advantage, one arrogantly lifts oneself over other sentients, and perform a wide range of non-benevolences, which leads to the inequality, incorrectness, bitterness of birth old illness and death, and stuck in the vicious cycle of muddle, karma, and bitterness, from which they can not be free.

（七）疑结，谓众生于四胜谛（参见第12-15章）的人生道理妄生疑惑，不修正行，广行不善，遂招致当来的不平等、不正确、生老病死忧恼之苦，流转于惑业苦的循环流转，不能出离。

(7) Suspicion Tie, saying that that sentient beings suspect the life principles of Four Victorious Cruxes (chapter 12 through 15 of the book), do not cultivate correct behaviors, perform a wide range of non-benevolences, which leads to the inequality, incorrectness, bitterness of birth old illness and death, and stuck in the vicious cycle of muddle, karma, and bitterness, from which they can not be free.

（八）嫉结，谓众生耽着名利，见它荣富，起嫉妒心，广行不善，遂招致当来的不平等、不正确、生老病死忧恼之苦，流转于惑业苦三轮，不能出离。

(8) Jealousy Tie, saying that sentient beings are obsessed with fame and wealth, become jealous when they see others fame and wealth, so they perform a wide range of non-benevolences, which leads to the inequality, incorrectness, bitterness of birth old illness and death, and stuck in the vicious cycle of muddle, karma, and bitterness, from which they can not be free.

（九）悭结，谓众生耽着名利，于资生具，其心贪吝，不能舍施，广行不善，遂招致当来的不平等、不正确、生老病死忧恼之苦，流转于六道轮回，不能出离。

(9) Stingy Tie, saying that sentient beings are obsessed with fame and wealth. Their hearts are greedy and stingy on life assets, unable to donate, so they perform a wide range of non-benevolences, which leads to the inequality, incorrectness, bitterness of birth old illness and death, and stuck in the vicious cycle of muddle, karma, and bitterness, from which they can not be free.

13.2.3 取 Fetch

取义为执取诤根和执取后有；有四种：欲取，我语取，见取，戒禁取。欲取依欲界而建立；后三种依色界和无色界而建立。欲界、色界、和无色界，这三个概念参见第12章苦谛。

Fetch means “obsessively fetch expostulating-root”, and “obsessively fetch later-have”; there are four kinds: desire fetch, I-lingual fetch, view fetch, precept fetch. Desire fetch is established on Desire Boundary; the last three are established on Color Boundary and Colorless Boundary. For the concepts of desire boundary, color boundary, and colorless boundary see chapter 12 Bitter Crux.

（一）欲取，谓欲界众生贪着饮食、睡眠、和性行为等色声香味触五欲，为获得受用，互相斗诤。这斗诤的根本是五欲取。

（二）我语取，谓依我见而取；我语就是口语中的我字，即转移身见，梵语萨迦耶见，英语塞斯，纳瓦特尔语Titlacauan（义为我们是它的奴隶）。当我见破败时，世人又妄执六十二种边见和邪见（参见10.4.4.1.4 根本烦恼）。此三种见就是被执取的诤根。下文的见取和戒禁取是依此诤根而执取后有。

(1) Desire Fetch, saying that sentient beings crave color sound incense taste and touch, the five kinds of desires, such as food, drink, sleep, and sexual intercourse.  To enjoy the acceptances of those five dusts, they expostulate and fight with each other. The root cause of these expostulations and fights is the Five Desire Fetches.

(2) I Lingual Fetch, saying that depending on I-view to fetch, “I” is the oral saying of me, I-view means Seth view, Chinese calls “translocation body view”, Sanskrit is sakkāya-diṭṭh, Nahuatl Titlacauan that means we are its slave. When Seth-view is broken, mundane people illusively cling to the 62 Edge-views and Heresies (see section 10.4.4.1.4 Fundamental Annoyances). These three kinds of views are the expostulating roots of being obsessively fetched. The following View Fetch and Precept Fetch are depending on the expostulating roots to obsessively fetch later haves.

（三）见取，即根本烦恼恶见中的一百零八种见取见，谓于诸见及所依蕴，执为最胜，认为执彼能得清净涅槃。

（四）戒禁取，戒条总说为男人的三千威仪八万四千细行和女人的五百威仪十万八千魅力（参见15.2节《离垢地》），世人对戒条的某些条款曲解妄执，认为持彼戒禁能得涅槃，如执行性器官割礼，和尚不吃肉等。

(3) View Fetch, that is the 108 kinds of “Views fetched from Views” among the Ferocious Views (see section 10.4.4.1.4.6-4), saying that obsessively holding views and their dependent node as the most victorious, they believe in by doing so, can gain immaculate nirvana.

(4) Views Fetched from Precepts and Taboos, generally to say precepts are, 3,000 Majesties and 84,000 Enchantments for man, and 500 Majesties and 108,000 Charms for woman (see section 15.2). Mundane people have misinterpreted and deluded themself into believing that holding some practises and precepts can gain salvation, such as using tap water to baptise, genital circumcision, and monks not eating meat, etc.

返回集谛的目录 Return Catalog of Aggregate Crux

13 集谛 Aggregate Crux

关键词 Keywords：佛学 Buddhism；四胜谛 Four Noble Truths；集谛 Aggregate Noble Truth；集起 Aggregate Arousal；缘起 Dependent Origination；总列全部烦恼 Summary of All Afflictions；贪 Greed；嗔 Irritation；痴 Ignorance

目录 Catalog：13.1 集起 Aggregate Arousal；13.2 烦恼的名 Names of Annoyances；13.2.4 箭 Arrows；13.2.10 瀑流 Waterfall；13.3 烦恼的数 Numbers of Annoyances

集谛，亦有彤弓素矢（如图13-35至38）、爱经、业经等异名，谈苦谛中苦的因是集。素矢是说贪嗔痴烦恼如同三支箭（如图36），能射伤众生。贪是八万四千烦恼（参见13.3节）之首，是爱法的第一分（相分；参见10.1节），所以集谛又被称作爱经。集谛总列了大千世界（如图13-1至24）中的全部烦恼，都是业，所以集谛又被称作业经。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。业亦作身土，如图35上部所示。图23至31所示的九地，即生命之树的树干，也是身土义。

Aggregate Crux, also known as Eros (as shown in Figures 13-35 to 38), Love Sutra, Karma Sutra, talks about the causes of bitter in Bitter Crux. Eros refer to the three arrows of greed, irritation and ignorance (see Figure 36), which can hurt sentient beings. Greed is the first of the 84,000 annoyances (see Section 13.3) and the first juristic quadrant of Love (the phenomenal quadrant; see Section 10.1), so the Aggregate Crux is also called the Love Sutra. The Collective Meaning summarizes all the troubles in the Great Grand Worlds (as shown in Figures 13-1 through 24), all of which are karma, so the Collective Meaning is also called the Karma Sutra. Karma means the three karmas of body, mouth, and intent. Body karma is the accumulation of physical behavioral habits, that is this flesh body. Oral 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. Karma is also the bodily soil, as shown in the upper part of Figure 35. The nine lands shown in Figures 23 to 31, which are the trunk of the tree of life, also mean the bodily soil.

13.1 集起 Aggregate Arousal

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10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。本小节先说一个集起的事例，然后谈集起的四个必要因素，即四缘。

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 10 Tree of Life. “The being aggregated” means heart is those gathered seeds. “Aggregate Arousal” means that heart can arouse matured seeds into performances. This subsection first talks about an example of Aggregate Arousal, then talks about its four necessary factors.

13.1.1 尘刹土 Dust Instant Soil

下段文字说的是纯幻觉状态，即独影境（参见10.4.5-3和12.1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 pure hallucination state, that is “solitary-head environment” (cf. section 10.4.5-3, and 12.1); starts without “bodily soil”, that is without bodily senses or feelings.

昏暗中，微弱朦胧的小我（注1）望见前面有个类似株杌（注2）的东西，心想：那是什么？好像是棵枯死了的树！？（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），在山坡上的小我看清楚了，那东西确实是（注5）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6，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7，瞬间转移）我进了庙里，庙门自动地关闭了（注8，瞬间转移），里面一片漆黑。

In the dimness, faint and hazy little-me (note 1) saw a stump like thing afar (2), thought: “what is that? Looks like a weathered tree stump!? (3; 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 (4). Little-I on the hillside saw clearly that it is (5) 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?” (6, 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?” (7, teleportation, I entered the temple.) The temple door closed automatically (8, teleportation), and I was in complete darkness.

注1，此“昏暗”即是 “无明” ，愚钝无知义。此中的光是内明，具有自证功能，即是觉悟之光。前意识，英语世界称作夏娃识，总是执着些前面枯萎了的念头，于是就在夏娃识执着的事物上具有了微弱的自我的功能。此 “小我” 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，墨西哥沙门教称灵龙（如图13.1-4中的婴儿），伊斯兰教、基督教、和古埃及文化称亚伯（如图13.1-5中的孩子），日耳曼文化中作马格尼，。

Note 1: This "dimness" is "non-light", the meaning of stupidity and ignorance. The light in this case is internal light, which has the function of self-evidence, i.e., the light of enlightenment. Pre-consciousness, which the English-speaking world calls Eve-sense, always clings to the former thoughts that have withered, and thus has a weak self-function in the things that Eve-sense clings to. The “little me” is human along thoughts ego inside mind, Chinese as Fortune, also call as Great Strength God, Hindus as Brahmin, ancient Mexican as Quetzalcoatl (the baby in fig. 13.1-4), Islam Christian and ancient Egyptian as Abel (the child in fig. 13.1-5), Germanic culture as Magni.

前意识（即夏娃识）的行为很像一只步屈虫（如插图6），它的后脚总是抓着些东西，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，而被抓的事物就有了质量或生命，此执着处的光就有“小我”的功能。所以古埃及和古墨西哥人就用抱着孩子（即亚伯）喂奶来表示那个女人是夏娃。夏娃识是此；亚当识（即无意识的污染部分）是彼，是客观对象，是客观环境，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，总是不断更新，转移场地，后面就留下了绵长的亚伯痕迹，就是转移身见（参见10.4.4.1.4.6-1）。转移如案例中标注点3、6、7、和8，都是场景转换。转移身见就是日常口语中的我，梵语中作萨迦耶见，英语中称作塞斯，古德语位爱色，纳瓦特语是提拉考安，道教中称作蚩尤。

The behaviors of preconsciousness (i.e., Eve-sense) is very similar to that of an inchworm (as shown in fig. 6). 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 which faded former thing has the function of “along thoughts ego”. Therefore, the ancient Egyptians and Mexicans used to hold or breastfeed Abel to indicate that the woman is Eve. Eve-sense is here, this place, the subjective; 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. Preconsciousness is mind’s ever updating working platform, is intent-place, leaving a long trace of faded Abels behind, which is “Translocation Body Views” (cf. section 10.4.4.1.4.6-1). Translocation as in the case labeled points 3, 6, 7, and 8 are scene transitions. “Translocation Body View” is what we call "I" in daily spoken language, called “sakkāya-diṭṭh” in Sanskrit, "Seth" in English, "Æsir" (I-sir) in Old German, "Titlacauan" in Nahuatl, and "Chiyou" in Taoism.

注2，株杌即枯树桩，是一个异熟果（参见10.6.1 异熟果）。

注3，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11.1.7天腿通。此后的注6，注7，和注8也是这样的道理。

注4，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10.1 法的四分）。

注5，是，古作系，认知义；结合上下文，“是” 是 “系缚结生” 义。

注8，漆黑义为无明，即我又陷入了本案例开始的状态。

Note 2, the Stump is a mutant fruit (cf. section 10.6.1), belongs to Adam-sense.

Note 3, instant translocation or teleportation a is instant scenery change, just as I instantly went from the darkness to the side of the dead tree stump on the hillside, (cf. section 11.1.7). The same is true of subsequent annotation 7, 8, and 9.

Note 4, 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 10.1 Juristic Quadrants)

Note 5, Is, is cognition; combined with the context, “Is” is the meaning of “tether, tethering life”.

Note 8, the darkness is “non-light”, is ignorance. That is, I was stuck again in the state where this case started.

13.1.2 四缘 Four Necessary Elements

集起有四个必要元素：能缘缘，所缘缘，等无间缘，和增上缘。

There are four necessary elements to Aggregate Arousal: the able to aggregate, the being aggregated, the equally unintermittent, the escalatory.

（一）能缘缘是是主观的核心，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）辗转相望为因缘（如图1）。也可以理解为  “能做因” （参见10.6.3 士用果），此 “能” 就是前文尘刹土案例中的随念自我，亚伯。与此相对应，图1中也显示了山羊睚眦和磨牙（即亚当和夏娃，参见9.9节《上帝的三和合》）的相望是他们俩婚姻的原因。

(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 directly or through medias is the cause. It can also be understood as “ABLE as reason” (see 10.6.3 Warrior Usage Fruit). This ABLE is the along thoughts ego, Abel, in the previous example of “Dust Instant Soil”. Correspondingly, Figure 1 also shows that the watch between the goats Tangnjóstr and Tanngrisnir (Adam and Eve, cf. section 9.9 Godly Trinity) is the reason for 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。

(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 can generate and supporting the internal considerations, one should know that it is the Stranger Objective.

（三）等无间缘，八现识及彼心所有法（参见10.4.5 识蕴）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。等无间缘即是生命之树的等流果（参见10.6.2节）。

(3) Equally Unintermittent, the eight present senses and their heartland laws (see section 10.4.5 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 10.6.2).

（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10.6.5 增上果）。那为什么此增上缘是集起的必要因素？日常生活中的集起必须俱全生命之树的六生长处。前文案例是定境，是纯思想意识状态，是幻觉状态。若现实生活中的集起缺六处中的某一处，比如身处有缺失，那这个人就可能在光天化日之下，发现地球的引力变小了，太阳的亮度降低了，和月亮一样，不刺眼。若身处再进一步缺失，就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一次发生。

(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, to show the difference between the four elements. There are many Escalatory Factors, but only twenty-two Escalatory Roots (see section 10.6.5 Escalatory Fruit of Tree of Life) are superior to the others. Why then is this Escalatory Element necessary for the Aggregate Arousal? Aggregate Arousal in daily life must be accompanied by the Six Growth Places of the Tree of Life. The previous case is a state of Stillness, a pure conscious state, a hallucination. If one of the Six 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《卢岩回忆录》的目录 Return to Catalog of Luyan’s Memoir

12.4 统观大千世界 General View of the Great-Grand World

 

总观三千大千世界，可得流转，八种苦相，十趣因果，和25有。

Taking a general view of the Three-Grand Great-Grand Worlds, one can obtain the vicious cycle, eight bitterness, ten interests of causes and fruits, and 25 haves.

12.4.1 流转 Cycle

六趣有情迁流于三界九地之中，不得休息和出离，其因果不出十二有枝：无明、行、识、名色、六处、触、受、爱、取、有、生、老死。

Sentient beings of the Six Interests drift among the three boundaries nine lands, their causes and fruits are among the twelve have branches: Non-Light (Ignorance), Migration, Sense, Name-Color, Six Places, Touch, Acceptance, Love, Fetch, Have, Birth, Old Death.

无明义为昏暗、想知道得清楚些，即是无知，从而引发了行枝的运动。此运动，或说由行枝引起的不同，就是识，就是识枝。虽说行枝和识枝同时而有，依据因果，把此二分了先后。就这样，无明枝和行枝引发了后面五枝业果。

Non-Light means dim, and wanting to know, is Ignorance, so that causes the Migration Branch to move. Differences caused by Migration Branch are Senses, are Sense Branch. Although the Migration Branch and Sense Branch come into existence at the same time, based on cause and effect, we divide these two into successive stages. In this way, the Non-light Branch and Migration Branch trigger the next five fruits branches.

识、名色、六处、触、和受，五枝被称作五果，义为它们过去业习气果的现行。识枝把信息传播到了名色枝。名即四无色蕴， 即受蕴、想蕴、行蕴、和识蕴，色即色蕴；名和色合在一起就是心，但此时心并不明了，只能说是识正把信息向有情身心扩散。明是明白、内明的光明。当六处收到信息后，由于先业的作用，心开始形成，所以触枝显现了。触（参见10.4.4.1.1节）是遍行心所有法的触枝，有类似于心的功能，可以为心的形成提供动力。当六处明了，受枝就出现了。受枝遇痛则死；若遇到可爱果，受会招引位于三界九地的同类法来摄取可爱果。受枝出现之后，心就变得明了了。一而再，再而三，就引发了后面的孕育三枝。

The five branches of Sense, Name Color, Six Places, Touch, and Acceptance are called Five Fruits, meaning the fruitful performances of their past karmic habits. The Sense branch transmits information to the Name Color Branch.  Names are the four colorless nodes, i.e., acceptance node, think node, migration node, and sense node; Color is color node. Name and Color together are the heart, the flesh body and mind, but at this point, the heart is not illuminated yet; it can only be said that the Senses are spreading the information to the heart, i.e., the flesh body and mind. Illumination is saying of internal light, light of enlightenment. After Six Places (Cf. section 10.3) receive the information, due to karma, heart starts to form, therefore a similar heart, Touch Branch arises. Touch is an Omnipresent Heartland Laws (Cf. section 10.4.4.1.1), can provides heart power during heart formation. After the Six Places are illuminated, the Acceptance Branch appears. When Acceptance Branch encounters pain, it dies; if it encounters lovely fruits, can summon similar laws located in the three boundaries and nine lands. After the emergence of the Acceptance Branch, the heart is fully illuminated. Repeatedly and again, it triggers the later three gestation branches.

爱、取、有三枝可以孕育有情，所以被古人称作能生枝。可爱果是异熟果（参见10.6.1节），稀少，像是农业产品，数量有限；而受枝的享受者是等流果。等流果易招，异熟果难求，进而爱生。爱是肥水，能孕育万物，会导致取枝的出现。一而再，再而三，有枝就出现了。什么是有？记忆有，习气有就是有。有枝会导致后面的生枝和老死枝。

The three branches of Love, Fetch, and Have can give birth to interests, and so they were called three gestation branches by Ancient Virtues. Lovable fruits are mutant fruits (cf. Section 10.6.1), scarce, like agricultural products, limited in quantities; and the enjoyers of the Acceptance Branch are equal-stream fruits. Equal-stream fruits are easy to summon, but mutant fruits are hard to get, therefore Love Branch emerges. Love is fertile water, can brew anything, therefore Fetch Branch emerges. More, and again, Have Branch is formed. What is the have? Having memory and having habit are haves. Have Branch can induce later branches of Birth and Old Death.

生支和老死枝是被前文的能生支引发的。从无到有为生。衰败为老。灭绝为死。死不一定出现，所以古人用老死来建立此枝。前习气已被孕育了，这出生就是必然的了，随后就有了愁、叹、苦、忧、恼、老死。

The Birth Branch and Old Death Branch are induced by the preceding gestation branches. From nothing to something is birth. Decay or deterioration is old. Extinction is death. Death does not necessarily arise, so the ancients used old-ness and death together to establish this branch. The former habit having been conceived, this Birth is inevitable, followed by sorrow, sighing, bitterness, worry, anguish, and old death.

十二有支亦惑业苦三轮来摄取。惑摄无明支、爱支和取支。业摄行支和有支。苦摄识、名色、六处、触、受、生和老死。名色、六处、触、受和识即是有情身心；生死是有情的烦恼。因此苦轮所摄就是苦海中的众生。这样，这十二有支的因果循环，就变成了：众生受苦起惑，因惑起行造业，业又生苦；如是惑业苦循环无尽。

The twelve have branches can also be assimilated by a Wheel composed of Muddle Karma and Bitter. Muddle assimilates Non-light, Love, and Fetch. Karma assimilates Migration and Have. Bitter assimilates Sense, Name Color, Six Places, Touch, Acceptance, Birth, and Old Death. Name Color, Six Places, Touch, Acceptance, and Sense are sentient beings' bodies and minds. Birth and Death are sentient beings' annoyances. Thus, the Bitter takes in all sentient beings in the bitter sea. In this way, the cycle of cause and fruit of these twelve have branches becomes: sentient beings receive bitter to create muddles, and because of muddles they create karma, and karma gives rise to bitter; so, the Wheel of Muddle Karma and Bitter is rolling itself ceaselessly.

此十二有枝，古人称作十二缘起，亦作流转真如，是佛教中的七真如之一。契经中是这样描述的：无明望行、行望识、识望名色、名色望六处、六处望触、触望受、受望爱、爱望取、取望有、有望生、生望老死，起愁叹苦忧恼，成大苦具。

These twelve have branches, which the Sanskrit word is pratītya-samutpāda-aṅga, also known as Samsara True-Suchness, is one of the seven kinds of true suchness in Buddhism. The harmonious sutra describes it like this: Non-Light watches Migration, Migration watches Sense, Sense watches Name-Color, Name-Color watches Six Places, Six Places watch Touch, Touch watches Acceptance, Acceptance watches Love, Love watches Fetch, Fetch watches Have, have watches Birth, Birth watches Old Death, arise a great worry, sighing, bitter, gloomy, a great annoying aggregate is formed.

12.4.2 八苦 Eight Bitterness

（壹）生苦，事物从无变有为生；新事新物总是不断地出现，令人身心生起种种的苦受。

（贰）老苦，事物变异衰败为老；事物总是不断地变老变坏，令人身心生起种种的苦受。

（叁）病苦，新旧事物老是出毛病，起冲突，令人身心生起种种的苦受。

（肆）死苦，事物从有变无为死；已有的事物总是不断地消失永别，令人身心生起种种的苦受。

(1) Birth Bitter, birth means from none to have; new things are always appearing, causing kinds of bitter acceptances in the body and heart.

(2) Old Bitter, old means deterioration, decay; things are constantly deteriorating, causing kinds of bitter acceptances in the body and heart.

(3) Illness Bitter, often getting diseases, causing kinds of bitter acceptances in the body and heart.

(4) Death Bitter, that means things from haves to none; things that already have often disappear, giving rise to kinds of bitter in the body and heart.

（伍）怨憎会苦，心目中常时怨恨憎恶的坏人，希望他长时远离，但偏与之有集聚会合。

（陆）爱别离苦，自己亲爱的人事物，希望常相聚会，但偏有违缘逆境，使其分散。

（柒）求不得苦，对于世间希求想得的财物、名位，及一切心中所爱乐的事物而不能有。

（捌）五蕴胜苦，五蕴（参见10.4节）的生长繁荣昌盛，衰败凋零枯竭，世事变迁，增减不定，令人身心生起种种的苦受。

(5) Bitter of Meeting with the Grudges and Hatred; those bad people whom one always grudges and hates in mind, wishing that he or she would stay away for a long time, but often meeting with them.

(6) Bitter of Separation from Love, in which people and things dear to one's heart, wishing to be together with them, but there are contrary causes and adversities that cause them to be scattered.

(7) Bitter from can not be owned, not getting those assets and fames which mundane beings wish and strive to own, and those lovable laughable affairs in heart can not be owned.

(8) Bitter from the Five Nodes are victorious, Five Nodes (cf. section 10.4) grow prosperous and flourishing, and they deteriorate and deplete, the mundane affairs are changing, the increase and decrease are uncertain, giving rise to kinds of bitter in the body and mind.

前八种苦相可以被总结为三种苦性：苦苦、坏苦、行苦。前五种苦是新苦遇旧苦，苦水流出，故苦，所以被命名为苦苦；这是苦的自性。知道了苦的自性，遇到苦时，不要再追忆创伤，避免苦泉的喷发。

八苦中，（六）爱别离苦和（七）求不得苦，是由得乐之后，乐变坏形成的，所以叫做坏苦；这是苦的自相。此苦来源于辨别，不辨别不就没了。

The proceeding eight kind of bitter phenomena can be summarized as the three types of bitter natures: bitter-bitter, damage bitter, and migration bitter. The first five types of bitter are new bitter meeting old bitter, bitter water flowing out, hence bitter, therefore are named as Bitter-Bitter, which are self-nature of bitter. Knowing the self-nature of bitter, when one encounters bitter, should not tracing recall old trauma, so to avoid the eruption of bitter fountain.

Of the Eight Bitter, (6) bitter of separation from Love, and the (7) bitter from can not be owned, are formed by the deterioration of happiness after it has been attained, and are therefore called Damage Bitter, which is the self-phenomena of bitter. This bitter comes from discrimination; without discrimination it is not.

八苦的最后一项是五蕴胜苦，是由意（即前意识）不断迁流变动形成的，所以叫做行苦。行苦的行是苦因，或者说是苦根。行即是迁徙，漂流的意思。佛教定义有思想活动，就是有行，即有行苦。这行苦的定义使三界九地，除了无所有处天，都有行苦。又四大种中，识是水，所以 “三千大千世界” 就立刻沉没于苦海了。苦谛就这样被建立了，所以苦是谛安立真如。

The last of the Eight Bitters is the Bitter from the Five Nodes are victorious, which is formed by the constant migration of Intent, which is preconsciousness, also known as Eve-sense, is therefore called Migration Bitter. Migration is the cause of the bitter, or the root of the bitter. Buddhism defines whatever having mental activities as having Migration, then there are Migration Bitter. This definition of Migration Bitter makes the Three Boundaries Nine Land, except “No Objective Have Sky”, all have Migration Bitter. And of the four big seeds, sense is water (cf. section 11.2), so the “Three-Grand Great-Grand Worlds” immediately sink into bitter sea. Like this, Bitter Crux is established, therefore Bitter Crux is Establishment True-Suchness.

12.4.3 十趣因果 Ten Interests’ Reasons and Fruits

总观三千大千世界中的三界九地，可得十趣因果。

（壹）嗔恚邪淫，即地狱业，极苦无间，即地狱果。 

（贰）愚痴暗蔽，即畜生业，昏钝困苦，即畜生果。

（叁）悭贪不施，即饿鬼业，缺乏不遂，即饿鬼果。

Summarizing the three boundaries nine lands in the three-grand great-grand worlds, one can obtain ten interests' reasons and fruits.

(1) Irritability hate and heretical sexual conduct are hell karma, extremely bitter without intermittent rest, i.e., hell fruit. 

(2) Foolishly ignorance and gloomily concealment are livestock karma, gloomily dull and difficult bitter, i.e., livestock fruit.

(3) Stingy, greedy, and no donation are hungry ghost karma, short of supplies and failure, i.e., hungry ghost fruit.

（肆）我慢贡高，即修罗业，战斗争夺，即修罗果。 

（伍）坚持五戒，即人道业，苦乐夹杂，即人道果。

（陆）精修十善，即天道业，享受福乐，即欲天果。

（柒）知缘性离，即缘觉业，证因缘觉，即缘觉果。

(4) I (i.e., Seth, cf. section 10.4.4.1.4) arrogance and lifting oneself high are asura karma, combat expostulation and robbery, i.e., asura fruit.

(5) adhere to the five precepts, are human karma, interlaced with bitter and laugh, i.e., humanity fruit.

(6) diligently cultivating the ten benevolences are sky-path karma, enjoying acceptances of fortune and laugh, i.e., desire sky fruit.

(7) knowing aggregate-arousal (cf. section 13.1) off nature is “aggregate-arousal perception” karma, proving causes of aggregate arousal, i.e., “aggregate-arousal perception” fruit.

（捌）证悟人空，即小乘业，证小涅槃，即罗汉果。

（玖）渡行齐修，即大乘业，渐入觉位，即菩萨果。 

（拾）真慈平等，即神佛业，成圆觉满，即神佛果。

插图12.4.3-1至35是古墨西哥人对此十趣因果的表现形式。插图36是中华文化中对此十趣因果的表现形式，称作大圆镜智。

(8) testified and realized that human is empty, are small vehicle fruit, testament on small nirvana, i.e. Ararat fruit.

(9) practicing both cultivation and salvation, are great vehicle karma, gradually entering enlightenment position, i.e., bodhisattva fruit.

(10) true mercifulness and even equality are God Buddha karma, perfect achievement, and full enlightenment, i.e., God Buddha Fruit.

Illustrations 12.4.3-1 to 35 are the ancient Mexicans’ representation of the causes and fruits of the ten interests. Illustration 36 is the Chinese cultural representation of the causes and fruits of the ten interests, which is called the Great Round Mirror Intelligence.

12.4.4 二十五有 25 Haves

三界九地总言十趣因果（如图12.4.3-35、36所示），别言25有。有即记忆有，业习气有，因果不忘。欲界中的地狱趣、畜生趣、饿鬼趣，这三恶趣为3有。修罗趣为1有；人趣的四洲为4有；六欲天为6有，所以欲界总计14有。色界中的神众天和神辅天为1有；大神天为1有；光音天中的三天为1有；三禅中的三天为1有；四禅中的前三天为1有，无想天为1有，五不还天为1有，所以色界总计为7有。无色界的四天各为1有。如是，三界九地总计为25有；此25有人人都有。

The three boundaries nine lands, generally to say, are ten interests of reasons and fruits (see fig. 12.4.3-35, 36), another saying, are 25 haves. Memory haves, habitual haves, causes vs. fruits are not forgotten, are haves. In desire boundary, hell interest, livestock interest, and hungry ghost interest, the three ferocious interests (fig. 22, 21, and 20) are three haves. Asura interest (fig. 19) is 1 have; the four continents of humanity are 4 haves; six desire skies are 6 haves; therefore, the desire boundary totally has 14 haves. In color boundary, godly crowds sky and godly assistant sky are counted as 1 have; the three skies in light sound sky are counted as 1 have; three skies in third meditation sky are counted as 1 have; the first three skies in fourth meditation sky are counted as 1 have; longevity sky is 1 have; five No Return Skies are 1 have; so that color boundary totally counts as 7 haves. The four skies in colorless boundary, each count as 1 have. Thus, three boundaries nine lands are counted as 25 haves in total, which everybody has.

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12.3 无色界 Colorless Boundary

 

无色界有四天，亦作四胜智，四金刚智；在三界九地的说法中，此四天亦被称作四处或四地。四胜智是说在上帝左翼蜂鸟发起的奥林运动中，墨西哥这只乌龟跑赢了其它499只兔子，最终于公元1325年赢得了翠玉女的芳心，与她结合成了新的阿弥陀（Ometeotl，如图12.3-38所示）。

There are four skies in the colorless boundary, also known as the Four Victorious Intelligences and Four Philosopher-Stone Intelligences; in the saying of “three boundaries nine lands”, the four skies are also called the four places or four lands. The saying of Four Victorious Intelligences is that in the Ollin Movement sponsored by Huitzilopochtli, Mexico, the tortoise, outran the other 499 rabbits and finally won the heart of Chalchiuhtlicue in 1325 C.E., and fused with her to become a new Ometeotl (as shown in Figure 12.3-38).

读者可在图38中看出，图1至3中的 “V” 型代表胜利。作者我认为此 “V” 型源自尖底桶（如图1，2，和3图的中间所示），表示此器可盛智慧之水，表示此四天是四种胜定（参见11.3节）。

The reader can see in Figure 38 that the “V” shape in Figures 1 to 3 represents victory. Author, I believe that this “V” shape originated from the pointed-bottom bucket (as shown in the middle of Figures 1, 2, and 3), indicating that these vessels can hold the water of gnostic intelligence, indicating that these four skies are the four kinds of victorious stillness (see Section 11.3).

12.3.1 空无边处天 Edgeless Empty Place Sky

谓此天厌于色身系缚，不得自在，心缘虚空，与无色相应，住空处定。不论人中天上，初、二、三、四禅中，但除无想天和五不还天，余修空处定者，若得成就，则命终便生此天。既无色蕴，不可说有方隅处所，唯有微细第六意识，所缘无边虚空，为其处也。寿二万一千大劫。

Saying that this sky was satiated with bondages of color body, felt not self-sufficient, so with heart to aggregate empty, and matched with empty, therefore dwelling in the empty place stillness. Regardless of among humans, among skies, or in the first, second, third, or fourth meditation, except for the Thoughtless Sky and the Five No Return Skies, all practitioners of empty stillness, if he or she achieves it, then after-life is born in this sky. Since no color node, should not say that there is location or house. There is only the delicate sixth sense (i.e., consciousness), and the objective is edgeless empty which is its place. Lifespan is 21,000 catastrophes.

注12.3-1，此天的空是无意识（古作神识）默认的空色，例如远处天和地交界处的灰色，那不是日常的灰色，而是无意识用自己默认的灰色来区分天和地的。插图4用 “翠玉女惊讶地看着玉米穗” 来表示那是 “空无边处天” 。古墨西哥人用玉米穗来代表翠玉女（夏娃，如图39）所创作的 “到达方舟” ，表示 “到达方舟” 是上帝左翼蜂鸟赐予墨西哥子孙的 “意思食” （参见10.5《四食谛》）。

Annotation 12.3-1, The emptiness of this sky is the default color of emptiness of the unconscious (anciently known as God-sense), for example, the gray color at the junction of the sky and the earth in the distance, that is not daily life gray, but the unconscious uses its own default gray color to distinguish between the sky and the earth. Illustration 4 uses "Chalchiuhtlicue (Eve, see fig. 39) looking at the corn cobs in surprise" to indicate that it is the "Edge-less Empty Sky”. The ancient Mexicans used corn cobs to represent the "Arrival Ark" created by Chalchiuhtlicue, indicating that the Arrival Ark is the "Mana Food” (see section 10.5 "Four Food Crux") given to the descendants of Mexico by God Huitzilopochtli.

为什么“翠玉女惊讶地看着玉米穗”能代表 “空无边天”？因为玉女（夏娃）的语言天赋好，逻辑能力强，她编写的《到达方舟》中运用了大量的矩阵（范文参见16.1《心经》）。读时，读者需要上下，前后反复读，像似在啃玉米棒子似的；所以古墨西哥人就用玉米棒子来代表《到达方舟》了。《到达方舟》中所运用的主要心理学原理是 “净识害有” ，翠玉女总是运用 “空识” 来清洗（即洗礼、割礼）读者的身心，就好似翠玉女是在 “空无边天” 造出《到达方舟》的。

Why can "Chalchiuhtlicue looking at the corn cobs in surprise” represent the Edgeless Empty Sky? Because Chalchiuhtlicue (Eve) is gifted with language and logic, she wrote the “Arrival Ark” (for a model text, see section 16.1 Heart Sutra) in which she utilized many matrices. When reading, the reader needs to read up and down, back and forth repeatedly, as if nipping on a corncob; that's why the ancient Mexicans used a corncob to represent the Ark of Arrival. The main psychological principle used in Arrival Ark is that "Immaculate senses harm haves”. Chalchiuhtlicue always uses "empty senses" to cleanse (i.e., to baptize, to circumcise, to mind-wash) readers' bodies and minds. This is like saying that she created the "Arrival Ark" in the "Edgeless Empty Place Sky".

12.3.2 识无边处天 Edgeless Senses Place Sky

谓此天厌虚空无边，于是即舍虚空，转心缘识，以识为处故。不论欲界色界空处，但修识处定成，命终即生此天。唯以微细第六意识，所缘无边心识，为其处也。寿四万二千大劫。

Saying that the sky was bored with Edgeless Empty, so abandoned vague empty, turned heart to aggregate senses, therefore by Edgeless Senses as place. Regardless of desire boundary, color boundary, or empty place, if cultivated the Senses Place Stillness, after-life is born in this sky. Only the subtle sixth sense, those objectives are edgeless heart senses, which are the place. Lifespan is 42,000 catastrophes.

12.3.3 无所有处天 No Objective Have Place Sky

谓此天厌于识处无边，于是舍识，入无所有处；谓不用前空处识处故。不论欲界、色界、空处、识处，但修无所有处定成，命终即生此天。唯以微细第六意识，所缘非空非色境界，为其处也。其王三昧（注3），名之为乐。寿六万三千大劫。

Saying that this sky surfeited Edgeless Senses Place, so abandoned Senses Place, enters No Objective Have Place; it is said that because he or she does not use the Empty Place and Senses Place. Regardless of the desire boundary, color boundary, empty place, or senses place, if successfully cultivates the No Objective Have Place, at end of one’s life, will be born in this sky. Only with little sixth sense, the objective is environment of neither empty nor colorless, which is its place, is king among Samadhis (2), namely Ho-Ho-Ho (i.e., sounds of laugh). Lifespan is 63,000 catastrophes.

注12.3-3，三昧，即三昧地，是梵语，汉语义为正定，如本章的色界18天，无色界4天就是22种三昧地，即22种正定。

Annotation 12.3-3, Samadhi is a Sanskrit word, and its Chinese meaning is Correct Stillness, such as the 18 skies in color boundary, and 4 skies in colorless boundary, are 22 samadhis, are 22 kinds of correct stillness.

12.3.4 非想非非想处天 Neither Thinking nor Thinking-less Place Sky

谓此天居无色界之极顶，非无所有处之无想，非识无边处之有想。唯以极微细第六识，所缘非有非无境界为其处也。不论欲色二界，空等三处，但修非非想处定成，命终即生此天。寿八万四千大劫，居三有（注4）顶，更无可进。

Saying that this sky is at the top of the colorless boundary, neither thoughtless of “No Objective Have Place” nor thinkings of “Edgeless Senses Place”. Only with the extremely subtle sixth sense, those objectives are environment of neither have nor none, which is its place. Regardless of the desire boundary, color boundary, empty place, senses place, or no objective have place, if one achieves the Neither Thinking nor Thinking-less Place Stillness, after-life is reborn in this sky. With a lifespan of 63,000 catastrophes, the sky dwells at top of Three Haves (4), no further to go.

注12.3-4，记忆有，习气有，就是有；因果不忘为有。三有，即12.1节的欲界，12.2节的色界，和本节的无色界；此三界人人都有，故名三有。

Annotation 12.3-4, having memories or having habits is named have; cause and effect are not forgotten is have. Three Haves, mean that section 12.1 Desire Boundary, section 12.2 Color Boundary, and this section of Colorless Boundary are three haves, because everyone has the three.

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