English
Secondly, the ten realms and ten sources, because everything appears as having form, are called the aggregates of form. The bodies of the six types of beings, as well as the external mountains, trees, rivers, oceans, food, and drink, etc., all these places, bodies, and enjoyments are clumps of these ten things with form that gather and mix with each other, and one should not think of them as being different from this. Second is consciousness: the consciousness of the five senses and the mind, these six are the coarse consciousnesses; the afflicted mind that appears as self is intermediate; and the all-pervasive ālaya is subtle. All of these are the aggregates of consciousness. From the realm of eye-consciousness to the realm of mind-consciousness, the six realms, and the mind realm, which is seven, are also just the one source of mind in terms of sources. However, the ālaya-consciousness is also included in the realm of phenomena, and it is necessary to analyze this separately. Feeling and experiencing the three feelings of pleasure, pain, and equanimity in connection with these six sense-consciousnesses are the aggregates of feeling. For any phenomena, whether internal or external, conditioned or unconditioned, 'This is a vase,' 'This is felt,' 'This is good,' 'This is bad,' 'This is long,' 'This is short,' 'This is called Ka,' 'This is called a pillar,' and so on, merely grasping at names, merely grasping at meanings, merely grasping at names alone, merely grasping at meanings alone, conceptual thoughts with characteristics that grasp at both name and meaning, whether they rely on reasons and logic or not, are called the aggregates of perception. Afflictions such as desire and hatred, as well as virtuous qualities such as faith and diligence, and indeterminate qualities such as investigation and examination, as well as the all-pervasive attention to objects, and mental courage that moves towards objects, in short, all conceptual thoughts related to action are associated formations, which are the first half of the aggregates of formation, the actual formation, and the main part of formation. Thus, consciousness, feeling, perception, and half of the aggregates of formation, these four and a half aggregates are awareness or knowledge.
Chinese
是也。有为法的体性，生、住、灭等等，以及人与人之间相似等等的同分，获得痛苦，获得王位，获得律仪，获得道和果等等的变化差别即是获得。这些等等，安立在色心的事物差别上非常多的，被称为“不相应行”。是行蕴的一部分，或后半部分，即是安立的行和行之名相。所谓非表色，是指律仪、非律仪，以及仅仅是善的苦行者们。虽然从名称的角度归入色蕴，但因为仅仅是安立在色心二者聚合的状态上，所以是事物安立的范畴。这样一来，这些就是五蕴，除了法界的一半和法处的一半以外，十二处和十八界也包含在其中。那一半又是什么呢？属于无为法的也有两种，即安立的和真实的。第一种是虚空和灭尽二者，以及总类等等，这被认为是蕴以外的，但包含在界和处中。受、想、识、行，这三个蕴和无为法安立的这些加起来就是法界和法处。第二种无为法真实的是，胜义谛的心性，一切种类的常、稳、寂、永恒、善逝之藏，法界如是性。其中，无为法安立的是，实际上是有为法，但因为没有自己的体性，所以没有生住灭的事物。因为与其他有为法的体性非常不同，所以安立为无为法。道的法类虽然是证悟无为法的方法，但本体是事物，即信、精进、智慧等等的心所和识蕴。以果所摄的法，声闻、独觉和菩萨的解脱智慧，因为是道，所以是事物。
English
It is so. The characteristics of conditioned phenomena are birth, abiding, cessation, and so on. Also, the commonality of beings, such as the similarity between people, and the differences in changes such as obtaining suffering, obtaining kingship, obtaining vows, and obtaining the path and its fruit, are all obtained. These and so on, which are attributed to the differences in physical and mental objects, are known as "non-associated compositional factors." They are one part of the aggregate of composition, or the latter half, which are the imputed composition and the nominal composition. The so-called non-revealing form refers to vows, non-vows, and those who are merely virtuous ascetics. Although this is categorized into the form aggregate in terms of name, it is merely imputed to the state of the union of form and mind, so it is within the category of imputed objects. Thus, these are the five aggregates, and except for half of the Dharma realm and half of the Dharma sphere, the twelve spheres and eighteen realms are also complete in it. What is that half? There are also two that belong to the unconditioned, namely the imputed and the real. The first is space and cessation, and generalities, etc. This is considered to be outside the aggregates, but it is included in the realms and spheres. Feeling, perception, consciousness, and composition, these three aggregates and these imputed unconditioned phenomena are combined to form the Dharma realm and the Dharma sphere. The second, the real unconditioned, is the ultimate nature of mind, the all-encompassing, permanent, stable, peaceful, eternal, Sugata-essence, the Dharmadhatu, the Suchness. Among them, the imputed unconditioned is actually conditioned, but because it does not have its own characteristics, it does not exist as a thing that arises, abides, and ceases. Because it is very different in nature from other conditioned phenomena, it is imputed as unconditioned. Although the Dharma of the path is a method for realizing the unconditioned, its essence is a thing, namely mental factors such as faith, diligence, and wisdom, and the consciousness aggregate. As for the Dharma included in the fruit, the liberation wisdom of the Hearers, Solitary Buddhas, and Bodhisattvas is a thing because it is the path.
Chinese
即使是各自聚集，但那三者名相本体没有差别，哪个是蕴，哪个就是处等等，总之，撇开无实有，剩下的三者相互之间从总的方面来说本体是一。从需要和反体的角度显示名称不同，因为事物都是多种不同的法，是男人，是女人，是山，是树，是楼房等等。许多事物聚集在各个方面，除了用意识幻化执取之外，没有一个是真的，即使聚集的多个事物是相同的，但有些用意识聚集在一个方面而认为是一个，有些则从那之中分离出来，例如房屋之类的东西，虽然没有一个单独的房屋，但是石头木头泥土等多个事物聚集在一个方面，用意识聚集而认为是房屋，外面石头木头泥土等多个聚集在一起，但会说这不是房屋而是空地这样分开。同样，即使没有一个是相同的，即使多种聚集在一起是相同的，也会说这是色，将很多聚集在一起，也会说这是感受，不是色，这样将某些基础聚集在一起，又从其他法中分离出来。因此，为了对治将多种事物随便执着为一个整体，所以说这是多种聚集的蕴。像那样，嘉擦大师也说：“最初多个自体和，聚集和完全分离的意义。”处的意义是出生的门，也就是那个事物出生的共同作用因。此处讲处的时候，分为所取六处和能取六处，显示数量相同，其必要是，感受靠近行使产生的门，眼等六根，对于那个感受靠近行使是，与境相遇的感受能认识的意义，所以它的本体是意识。如果没有根，即使有境，也不可能行使意识的境的意义。所以根是意识产生的门，是因缘，六境是，完全断定意义的近用，看到色等的形象。
English
Even if they are gathered separately, the three do not differ in name and essence. Whatever is a skandha is also an āyatana, etc. In short, leaving aside the unreal, the remaining three are one in essence in terms of generality. Different names are shown from the perspective of need and negation, because things are only many different dharmas, such as men, women, mountains, trees, buildings, etc. When many things gather in each direction, there is nothing that is truly one except for the illusion of grasping with consciousness. Even if the many things that gather are the same, some gather in one direction with consciousness and consider it to be one, while others separate from it. For example, things like houses, although there is no single house, many things like stones, wood, and soil gather in one direction, and are gathered by consciousness and considered to be a house. Although many things like stones, wood, and soil gather outside, they are separated by saying that this is not a house but an empty space. Similarly, even if none are the same, and even if many gather together and are the same, it will be said that this is form, gathering many together, and it will also be said that this is feeling, not form, thus gathering some bases together and separating them from other dharmas. Therefore, in order to counteract the clinging to many things as a single whole, it is said that this is a skandha of many gatherings. Likewise, Gyaltsab Rinpoche also said, "The meaning of the initial multiple self and, gathering and complete separation." The meaning of āyatana is the door of birth, which is the co-operative cause of the birth of that thing. When speaking of āyatana here, it is divided into the six objects and the six subjects, showing that the numbers are the same. The necessity is that feeling is the door through which near-use arises, the six faculties such as the eye. For that feeling, near-use is the meaning of recognizing the feeling of encountering an object, so its essence is consciousness. If there is no faculty, even if there is an object, it is impossible to exercise the meaning of the object of consciousness. Therefore, the faculty is the door through which consciousness arises, it is a cause, and the six objects are the near-use that completely determines the meaning, seeing the appearance of form, etc.
Chinese
依靠。因此，它们是产生在那里被认识的意识的门或产生意识的因缘。而且，如果诸境不存在，即使有根，也不可能断绝显现的诸事物。因此，这具有遣除认为一切显现的种种都是自在天等其他作者的因缘的作用，因为由显现为色等之因缘产生见闻之识，并且依靠显现为根，产生体验色相等之智。也就会了悟到，如果这些中的一个不存在，另一个也不会产生。就像这样，感受和事物完全断绝，是近取生起之门，是其他的。所谓“界”，就是因。那个因也是种子，或者是从近取因开始的。因此，这里色等六境是正在产生或将要产生的种子，所以是种子的意思。显现为蓝色的当下第一刹那，是显现为蓝色的第二刹那未来之种子或近取因的体性。以同样的次第，从第三刹那到无边际之间连接。而且，现在的这个显现为蓝色的事物，是从先前刚过去的刹那，显现为蓝色的事物，作为因或种子而产生的。像这样，也与更早的刹那等无边际之间连接。同样，以显现为能执的眼等之方式显现的这个，也作为产生未来显现为眼等之种子的作用，并且眼识本身，现在的这个也作为后来的眼识之近取因，所以是界，就像称银矿石为银界一样。又比如，眼识的第一个刹那，不是第二个刹那，虽然本体不同，但因为存在于第二个刹那的界或因中，所以称为界，但不是和自己同时的界。就像这样，能执、所执和执彼者，是种子之义，是其他的。像这样，显现为蓝色的色处等，不是时间和形状的多种部分之方式。
English
Depending on that. Therefore, they are the door through which the consciousness of being recognized there arises, or the cause for the arising of consciousness. Moreover, if the objects do not exist, even if there are faculties, it is impossible to cut off the things that appear. Therefore, this has the effect of dispelling the notion that all these various appearances are caused by other agents such as Ishvara, because the knowledge of seeing and hearing arises from the cause of appearing as form, and relying on the appearance as faculties, the mind that experiences form and so on arises. It will also be realized that if one of these does not exist, the other will not arise either. Like this, feelings and things are completely cut off, it is the door of arising from close acquisition, it is other. The so-called "realm" is the cause. That cause is also a seed, or it starts from the cause of close acquisition. Therefore, here the six objects such as form are the seeds that are being produced or will be produced, so it is the meaning of seed. The first moment of appearing blue now is the nature of the seed of the future or the cause of close acquisition of the second moment of appearing blue. In the same order, connect from the third moment to the infinite. Moreover, this present thing that appears blue is born from the previous moment that has just passed, the thing that appeared blue, as a cause or seed. Like this, it is also connected to the earlier moments and so on to the infinite. Similarly, this that appears in the way of appearing as the grasping eye etc. also acts as the seed for the arising of the future appearance as the eye etc., and the eye consciousness itself, this present one also acts as the cause of close acquisition of the later eye consciousness, so it is a realm, just like calling silver ore a silver realm. Also, for example, the first moment of eye consciousness is not the second moment, although the entity is different, but because it exists in the realm or cause of the second moment, it is called a realm, but it is not a realm that is simultaneous with itself. Like this, the grasper, the grasped, and the one who grasps that, are the meaning of seed, they are other. Like this, the form aggregate that appears blue etc. is not in the way of many parts of time and shape.