14 集谛 Aggregate Crux

目录 Catalog：14.1 集起 Aggregate Arousal；14.2 烦恼的名 Names of Annoyances；14.3 烦恼的数 Numbers of Annoyances

集谛，亦有彤弓素矢（如图14-35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14.3节）之首，是爱法的第一分（相分；参见11.1节），所以集谛又被称作爱经。集谛总列了大千世界（如图14-1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 14-35 to 38), Love Sutra, Karma Sutra, talks about the causes of bitter in Bitter Crux (Cf. Chapter 13). Eros refer to the three arrows of greed, irritability and ignorance (see Figure 36), which can hurt sentient beings. Greed is the first of the 84,000 annoyances (see Section 14.3) and the first juristic quadrant of Love (the phenomenal quadrant; see Section 11.1), 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 14-1 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.

 

14.1 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11章生命之树中的百法。所集是说心即是那些收集来的种子。集起即心能发起被蕴育成熟的种子，使之现行。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 11 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.

 

14.1.1 尘刹土 Dust Instant Soil

下段文字说的是纯幻觉状态，即独影境（参见11.4.5-3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。

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。

The next text speaks of pure hallucination state, that is “solitary-head environment” (cf. section 11.4.5-3, and 12.1); starts without “bodily soil”, that is without bodily senses or feelings.

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14.1-4中的婴儿），伊斯兰教、基督教、和古埃及文化称亚伯（如图14.1-5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. 14.1-4), Islam Christian and ancient Egyptian as Abel (the child in fig. 14.1-5), 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11.4.4.1.4.6-1）。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 11.4.4.1.4.6-1). 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-di??h” 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11.6.1 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12.1.7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11.1 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 11.6.1), 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 12.1.7). 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 11.1 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.

 

14.1.2 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。

（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11.6.3 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10.9节《上帝的三和合》）的相望是他们俩婚姻的原因。

（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。

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

(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 11.6.3 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 10.9 Godly Trinity) is the reason for their marriage.

(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11.4.5 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11.6.2节）。

（四）增上缘，例如有法有胜势功能，能于它法或顺或违或不障。虽前三缘也有增上用，此处说第四缘除彼取余，为显四缘差别相故。增上缘很多，但于中胜显者唯二十二根（参见11.6.5 增上果）。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。

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

(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 11.6.5 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.

 

14.2 烦恼的名 Names of Annoyances

 

14.3 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。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。

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, irritability, 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, irritability, ignorance, arrogance, and suspicion. The Mean Annoyances and View Annoyances have the same names and number of heads and exist in pairs. The 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.

14.3.1 八万四千尘劳 84,000 Dust Labors

总列大千世界三界九地（如插图14.3）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. 14.3), 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13.4.4 节《十趣因果》）。

1) The 10 envoys are 1st greed, 2nd irritability, 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 irritability as greed’s assistant, then get a new law greed-irritability; in this way, greed aggregates the 10 assistant envoys, forms 10 new laws. Then taking irritability as the head to aggregate the 10 assistant envoys, then 10 new laws are formed like these: irritability-greed, irritability-irritability, irritability-ignorance, irritability 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 13.4.4 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14.3-12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11.2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 14.3-12.

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 11.2 Four Big Seeds.

14.3.2 见惑 View Muddles

凡夫的见烦恼遍布三界九地，但其根本就是这112位根本见惑，计算如下：

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。

Mortals' view annoyances are spread throughout the three boundaries nine lands, but their fundamental view annoyances are the 112, which are calculated as follows：

View muddles have 40 positions in desire boundary:

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

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

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

4) 10 positions under Path Crux: Seth view, edge views, heresies, fetched views, precept fetch, greed, irritability, 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。

如是，一个异生总有根本见惑112位；解释参见11.4.4.1.4节《 根本烦恼》。

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 irritability), ignorance, arrogance, suspicion.

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

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

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

As such, a mundane being has in total 112 positions of Fundamental View Muddles; for explanations, see Section 11.4.4.1.4, Fundamental Annoyances.

14.3.3 思惑 Mean Muddles

尘世之人理解了四圣谛之后，前文的112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：

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。

佛教又把九地（参见14.3-23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。

After a mundane being understands the Four Cruxes, the 112 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, irritability, 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, irritability, ignorance, arrogance, Seth view, and edge view, and 16 of them in total, as listed below:

1) Desire Boundary has 6 messengers: greed, irritability, 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.

Buddhism has further classified each of the nine lands (see fig. 14.3-23 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.

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