14 集諦 Aggregate Crux

目錄 Catalog：14.1 集起 Aggregate Arousal；14.2 煩惱的名 Names of Annoyances；14.3 煩惱的數 Numbers of Annoyances

集諦，亦有彤弓素矢（如圖14-35至38）、愛經、業經等異名，談苦諦中苦的因是集。素矢是說貪嗔癡煩惱如同三支箭（如圖36），能射傷眾生。貪是八萬四千煩惱（參見14.3節）之首，是愛法的第一分（相分；參見11.1節），所以集諦又被稱作愛經。集諦總列了大千世界（如圖14-1至24）中的全部煩惱，都是業，所以集諦又被稱作業經。業是身口意三業。身業是身體行為習氣的積聚，此身即是；口業是語言習氣的積累，此口說的就是；意業是思想行為習氣的累積，此心所想的就是。業亦作身土，如圖35上部所示。圖23至31所示的九地，即生命之樹的樹幹，也是身土義。

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，集合義，有三義：能集、所集、集起。能集是說心能收集諸法的種子。諸法的種子如第11章生命之樹中的百法。所集是說心即是那些收集來的種子。集起即心能發起被蘊育成熟的種子，使之現行。本小節先說一個集起的事例，然後談集起的四個必要因素，即四緣。

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 塵刹土 Dust Instant Soil

下段文字說的是純幻覺狀態，即獨影境（參見11.4.5-3和12.1節）；從沒有身土開始，即從沒有思想意識和身體的感覺開始。

昏暗中，微弱朦朧的小我（注1）望見前麵有個類似株杌（注2）的東西，心想：那是什麽？好像是棵枯死了的樹！？（注3；瞬間轉移。）小我站在了山坡上枯樹樁的近前。環境變亮了（注4），在山坡上的小我看清楚了，那東西確實是（注5）棵枯樹。小我想：這是什麽地方？四處張望。（此塵刹土世界隨我所望而生長廣大。）小我意識到了自己在一個山坡上。環境變得越來越清晰，風吹枯草，波浪蕩漾，天上還有已經腐朽了的死鳥在飛。我望見遠處有個破房子，那是什麽地方？（注6，瞬間轉移）小我到了房子的附近，看清楚了，這是座廟。廟的建築變得越來越清晰；光照度由昏暗而變亮。廟門是關著的，裏麵什麽樣？（注7，瞬間轉移）我進了廟裏，廟門自動地關閉了（注8，瞬間轉移），裏麵一片漆黑。

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“無明”，愚鈍無知義。此中的光是內明，具有自證功能，即是覺悟之光。前意識，英語世界稱作夏娃識，總是執著些前麵枯萎了的念頭，於是就在夏娃識執著的事物上具有了微弱的自我的功能。此 “小我” 是人思想內部的隨念自我，漢語作福，亦作大力神，佛教稱儒童（摩納婆），印度教稱婆羅門，墨西哥沙門教稱靈龍（如圖14.1-4中的嬰兒），伊斯蘭教、基督教、和古埃及文化稱亞伯（如圖14.1-5中的孩子），日耳曼文化中作馬格尼，。

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.

前意識（即夏娃識）的行為很像一隻步屈蟲（如插圖6），它的後腳總是抓著些東西，張望、尋找去處；前腳抓穩後，後腳跟進。夏娃識也這樣，總是抓住些什麽，而被抓的事物就有了質量或生命，此執著處的光就有“小我”的功能。所以古埃及和古墨西哥人就用抱著孩子（即亞伯）喂奶來表示那個女人是夏娃。夏娃識是此；亞當識（即無意識的汙染部分）是彼，是客觀對象，是客觀環境，沒有生命跡象。神識（即無意識的純淨部分）是常，無名、無數、無量。前意識是思想意識的工作平台，是意處，總是不斷更新，轉移場地，後麵就留下了綿長的亞伯痕跡，就是轉移身見（參見11.4.4.1.4.6-1）。轉移如案例中標注點3、6、7、和8，都是場景轉換。轉移身見就是日常口語中的我，梵語中作薩迦耶見，英語中稱作塞斯，古德語位愛色，納瓦特語是提拉考安，道教中稱作蚩尤。

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，株杌即枯樹樁，是一個異熟果（參見11.6.1 異熟果）。

注3，瞬間轉移，這是場景瞬間變化，就如同我瞬間從昏暗處來到了山坡上的枯樹樁旁邊，類似案例參見12.1.7天腿通。此後的注6，注7，和注8也是這樣的道理。

注4，環境變亮了，就是覺悟了。此亮光是內明，與注1的昏暗、無明相對。此亮光有自證功能，即有法四分中的第三分自證分的功能（參見11.1 法的四分）。

注5，是，古作係，認知義；結合上下文，“是” 是 “係縛結生” 義。

注8，漆黑義為無明，即我又陷入了本案例開始的狀態。

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 四緣 Four Necessary Elements

集起有四個必要元素：能緣緣，所緣緣，等無間緣，和增上緣。

（一）能緣緣是是主觀的核心，集起的原因。聖人說夏娃識（即前意識）與亞當識（即無意識的汙染部分）輾轉相望為因緣（如圖1）。也可以理解為  “能做因” （參見11.6.3 士用果），此 “能” 就是前文塵刹土案例中的隨念自我，亞伯。與此相對應，圖1中也顯示了山羊睚眥和磨牙（即亞當和夏娃，參見10.9節《上帝的三和合》）的相望是他們倆婚姻的原因。

（二）所緣緣，就是客觀目標，有兩種，親所緣緣和疏所緣緣。什麽是親所緣緣？如上文事例的環境，是由內慮生出並支持的，沒有能緣心，那個塵刹土世界會消失。什麽是疏所緣緣？若與能緣心雖相離，為質能起內所慮托，應知彼是疏所緣緣。

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）等無間緣，八現識及彼心所有法（參見11.4.5 識蘊）後聚於前，自類無間，等而開導，令彼定生。如上文的事例，想取來相，思辨別善惡美醜，夏娃識迅速賦予了臨近事務以生機，它們相應而轉，和合似一，把一個枯樹樁生長成了一個塵刹土世界。所以，它們彼此互為等無間緣。等無間緣即是生命之樹的等流果（參見11.6.2節）。

（四）增上緣，例如有法有勝勢功能，能於它法或順或違或不障。雖前三緣也有增上用，此處說第四緣除彼取餘，為顯四緣差別相故。增上緣很多，但於中勝顯者唯二十二根（參見11.6.5 增上果）。那為什麽此增上緣是集起的必要因素？日常生活中的集起必須俱全生命之樹的六生長處。前文案例是定境，是純思想意識狀態，是幻覺狀態。若現實生活中的集起缺六處中的某一處，比如身處有缺失，那這個人就可能在光天化日之下，發現地球的引力變小了，太陽的亮度降低了，和月亮一樣，不刺眼。若身處再進一步缺失，就可能發現自己的牛突然具有了印度香象的超能力，會飛了；隨後美國人常遇到的外星人綁架事件就可能再一次發生。

(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 煩惱的名 Names of Annoyances

 

14.3 煩惱的數 Numbers of Annoyances

佛教稱凡夫個體為異生，義即變異而生。變異即是成熟的過程，因為異化可以持業。業是身體習慣行為、口語習慣行為、和意識習慣行為的統稱。異生的一切煩惱可分為兩類，思煩惱和見煩惱，亦作思惑和見惑。思煩惱主要有，貪、嗔、癡、慢、疑、身見、邊見、邪見、見取、戒取。見煩惱如身見、邊見、邪見、見取、戒取、貪、嗔、癡、慢、疑。見煩惱和思煩惱的頭數相同，成對兒存在。思惑附著在見惑上而有義，見惑因對應的思惑而有感，因此兩者的名數相等，相互依存。見煩惱即是異生的所知，因為它似智而非智，能障礙有情了知真相， 所以是智障，亦作所知障。見惑不引起不安，障覺悟，不障涅槃。涅槃是寂靜義。思惑是異生的思煩惱，能障礙涅槃，所以亦作煩惱障。此兩類煩惱不但可以驅使異生勞作，還可以障礙異生脫離其自性，所以也被稱作異生性障。

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 八萬四千塵勞 84,000 Dust Labors

總列大千世界三界九地（如插圖14.3）的一切煩惱有八萬四千之數，名作八萬四千塵勞，瘟疫，魔軍。塵勞為煩惱之異名，以煩惱汙人之真性，使人無益操勞。瘟疫是說這八萬四千病具有強烈的傳染性，在眾生之眾交叉感染，流傳不斷。魔者奪財害命之謂，魔軍為此八萬四千塵勞能奪人清淨法身之財，傷人慧命。這84000之數的計算方法有如下六步驟：

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：貪、嗔、癡、慢、疑、身見、邊見、邪見、見取、戒取。這十位煩惱法能發起和變異繁衍其它煩惱，故稱它們為使者。前5位被稱為五鈍使，因為這5位性愚鈍，沒智慧。後5位是見惑，傷人凶狠殘暴，故稱五利使。

二）10使互具成100。比如，取貪為頭，再用貪為其助理，則成貪貪；取嗔為助理，則成貪嗔；取癡為助理，則成貪癡，如此，貪和十個助理使者，便形成了10個新的煩惱。再取瞋為頭，配十使為助理，又形成了10個新的煩惱：嗔貪、嗔嗔、嗔癡、嗔慢，等。如此互具，10位使者變成了100位。

三）曆10法界成1000。十法界是根據有情的興趣兒不同而把人分成了十類：地獄趣、餓鬼趣、畜生趣、修羅趣、人趣、欲天趣、緣覺趣、羅漢趣、菩薩趣（即真人趣）、神佛趣（參見13.4.4 節《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）曆身口7枝為7000。身3枝為殺、盜、淫；口4枝為妄言、綺語、惡口、兩舌。

五）曆過去、現在、未來，三世成21000。這裏是在談思想意識，所以過去、現在和未來同時存在於現在的世界。又，無意識和前意識沒有次第性和時間性，所以日曆和時間隻適用於塵世，圖14.3-12之下。

六）四大種各具21000位，共成84000塵勞。四大種是地、水、火、風，參見11.2節。

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 見惑 View Muddles

凡夫的見煩惱遍布三界九地，但其根本就是這112位根本見惑，計算如下：

見惑在欲界有40位：

一）苦諦下有10：身見、邊見、邪見、見取、戒取、貪、嗔、癡、慢、疑。

二）集諦下有10：身見、邊見、邪見、見取、戒取、貪、嗔、癡、慢、疑。

三）滅諦下有10：身見、邊見、邪見、見取、戒取、貪、嗔、癡、慢、疑。

四）道諦下有10：身見、邊見、邪見、見取、戒取、貪、嗔、癡、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.

見惑在色界和無色界的數目相同，各有36位：

一）苦諦下有9：身見、邊見、邪見、見取、戒取、貪、（缺嗔）、癡、慢、疑。

二）集諦下有9：身見、邊見、邪見、見取、戒取、貪、（缺嗔）、癡、慢、疑。

三）道諦下有9：身見、邊見、邪見、見取、戒取、貪、（缺嗔）、癡、慢、疑。

四）滅諦下有9：身見、邊見、邪見、見取、戒取、貪、（缺嗔）、癡、慢、疑。

如是，一個異生總有根本見惑112位；解釋參見11.4.4.1.4節《 根本煩惱》。

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

塵世之人理解了四聖諦之後，前文的112位根本見惑就已經被消滅了。八萬四千魔軍由於失了所依，就崩解了，但仍有思煩惱，貪嗔癡的習氣殘餘。這些思惑要依靠道諦的修行，逐步消除。思惑在三界中主要是貪、嗔、癡、慢、身見、邊見，共有16位，列表如下：

一）欲界有6使：貪、嗔、癡、慢、身見、邊見；

二）色界有5使：貪、癡、慢、身見、邊見；

三）無色界有5使：貪、癡、慢、身見、邊見。

佛教又把九地（參見14.3-23至31）的每一地階級成了九品：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。這樣九地共成81品。於是，欲界總有54位思惑；色界和無色界各有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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