Chinese
进入蕴后，在欲望和贪恋的道路上，感受不会变成烦恼。因此，菩萨们如果如实地了悟感受蕴，如实地知晓感受蕴，就会完全知晓感受蕴的生起、感受蕴的止灭以及感受蕴止灭之道。然后，以感受蕴未生为特征来了解。以未生的特征来领会和了悟感受蕴没有相状。世间依怙，这些就是菩萨摩诃萨们对感受蕴进行辨别的思择。世间依怙，那么菩萨摩诃萨们如何对想蕴进行辨别思择呢？菩萨摩诃萨们如实地思择想蕴时，会看到想蕴是从颠倒中产生的，不是真实的，没有实义，不稳定，从一开始就具有未生的特征，因为因和缘聚合，并且是从往昔业力的力量中产生的。又这样认为，不是蕴的就是想蕴，不是真实的蕴就是想蕴。颠倒的蕴就是想蕴。想蕴没有想蕴的相状，就像夏天的阳焰一样，只是一个名称而已。就像阳焰的蕴一样，这个想蕴也和它一样，是由分别识的想而命名的。庸俗的凡夫被这种不真实的想所束缚，分别知为快乐，分别知为痛苦，分别知为非乐非苦，分别知为寒冷和炎热，分别知为男人和女人，分别知为在五道中轮回，分别知为聚集，分别知为分离，分别知为过去，分别知为未来，分别知为现在，分别知为好，分别知为坏，分别知为有，分别知为无。
English
Having entered the aggregates, feelings do not become afflictions on the paths of desire and attachment. Therefore, if Bodhisattvas truly realize the aggregate of feeling and truly know the aggregate of feeling, they will fully know the arising of the aggregate of feeling, the cessation of the aggregate of feeling, and the path to the cessation of the aggregate of feeling. Then, they will know the unarisen as the characteristic of the aggregate of feeling. With the characteristic of the unarisen, they will comprehend and realize that the aggregate of feeling has no characteristics. World Protector, these are the reflections of Bodhisattva Mahasattvas in distinguishing the aggregate of feeling. World Protector, how do Bodhisattva Mahasattvas reflect on distinguishing the aggregate of perception? When Bodhisattva Mahasattvas truly reflect on the aggregate of perception, they see that the aggregate of perception arises from perversion, is not true, has no essence, is unstable, has the characteristic of being unborn from the beginning, because causes and conditions are combined, and arises from the power of past karma. Again, they think that what is not an aggregate is the aggregate of perception, and what is not a true aggregate is the aggregate of perception. The perverted aggregate is the aggregate of perception. The aggregate of perception has no characteristics of the aggregate of perception, just like a mirage in summer, it is just a name. Like the aggregate of mirage, this aggregate of perception is the same, named as perception by the perception of consciousness. Ordinary people are bound by this untrue perception, distinguishing it as happiness, distinguishing it as suffering, distinguishing it as neither happiness nor suffering, distinguishing it as cold and heat, distinguishing it as male and female, distinguishing it as revolving in the five paths, distinguishing it as gathering, distinguishing it as separating, distinguishing it as past, distinguishing it as future, distinguishing it as present, distinguishing it as good, distinguishing it as bad, distinguishing it as existing, distinguishing it as non-existing.
Chinese
庸俗之辈的感受，是被颠倒错谬所支配，依赖于因和缘，仅仅是被称为感受蕴而已。其中，无论内外都没有所谓的感受。庸俗之辈是被非正见的感受所束缚，因此对欲望有所感知，对憎恨有所感知，对愚痴有所感知，对子女和妻子有所感知。庸俗之辈安住于感受蕴，执着于非正道，因此被感受蕴所束缚而在轮回中流转。他们不能如实地认识到感受蕴的非正性。庸俗之辈执着于自我，执着于他人，执着于男人和女人，被感受蕴所束缚而无法解脱。他们执着并认为自我是感受蕴，我的也是感受蕴。我们不应效仿庸俗之辈。菩萨摩诃萨们如是如实地观察感受蕴时，不会将感受蕴视为感受蕴，就像不会将阳焰视为阳焰一样。菩萨在感受蕴中看到阳焰的本性，因此不执着于过去的感受蕴，不接受，不迷恋。不执着于未来的感受蕴，不接受，不迷恋。不住于现在的感受蕴，不分别自我和他人。他们努力止息感受蕴，并证悟感受蕴的道路尚未生起。他们不会认为感受蕴有来处和去处，因为它与颠倒相伴，由先前的业因所生，并被当下的因缘所束缚。无蕴即是感受蕴。如果辨别并认识到感受蕴既无来处也无去处，那么就能证悟感受蕴尚未生起。不应执着于感受蕴的破灭。
English
The perception of ordinary beings is dominated by perverted and incorrect views, relying on causes and conditions, and is merely labeled as the aggregate of perception. In it, there is no such thing as perception, either internally or externally. Ordinary beings are bound by incorrect perceptions, therefore they perceive desire, perceive hatred, perceive ignorance, perceive sons and wives. Ordinary beings abide in the aggregate of perception, clinging to the wrong path, and thus are bound by the aggregate of perception and wander in samsara. They do not realize the incorrectness of the aggregate of perception as it is. Ordinary beings perceive self, perceive others, perceive men and women, and are bound by the aggregate of perception and cannot be liberated. They cling to and hold that the self is the aggregate of perception, and what is mine is the aggregate of perception. We should not imitate ordinary beings. When Bodhisattvas Mahasattvas thus truly and as it is contemplate the aggregate of perception, they do not perceive the aggregate of perception as the aggregate of perception, just as they do not perceive a mirage as a mirage. Because Bodhisattvas see the nature of a mirage in the aggregate of perception, they do not cling to the past aggregate of perception, do not accept it, do not obsess over it. They do not cling to the future aggregate of perception, do not accept it, do not obsess over it. They do not abide in the present aggregate of perception, and do not discriminate between self and others. They strive to stop the aggregate of perception and realize that the path of the aggregate of perception has not arisen. They do not see that the aggregate of perception has a place of coming and a place of going, because it is accompanied by perversion, born from the cause of previous karma, and bound by present conditions. The absence of aggregates is the aggregate of perception. If one discerns and realizes that the aggregate of perception has neither a place of coming nor a place of going, then one can realize that the aggregate of perception has not arisen. One should not cling to the cessation of the aggregate of perception.
Chinese
对于受蕴的分别，是为了断除一切受蕴的感受，安住于如实知见。菩萨如实地分别受蕴时，便能脱离受蕴，不住于受蕴之道，安住于如实知见受蕴，不执著于受蕴，如实地辨别和分别一切受蕴，并且如实地了知受蕴的生起、止灭和灭尽。持世者，如此，菩萨摩诃萨们对于受蕴的分别称为分别，因为远离了对受蕴的执著，所以会努力修持断除对受蕴执著的道路。《持世者经》第二卷。持世者，菩萨摩诃萨如何分别行蕴呢？持世者，菩萨摩诃萨了知此行蕴是从颠倒中产生的，仅仅存在于非真实的遍计所执中。菩萨在那时，以身体所作的行、语言所作的行、意念所作的行，以及一切不净、无常、痛苦、空性、无我来观察。如此观察时，心中会想：非蕴即是行蕴，痛苦之蕴即是行蕴，缘起之蕴即是行蕴，如影像般的蕴即是行蕴。行蕴是不增、不减、不聚集的。身体所作的行、语言所作的行、意念所作的行，都是没有造作的。智者们不会执著或接受这些行蕴。为什么呢？因为身体 所作的行不住于身体内，不住于身体外，也不住于两者之间。语言所作的行和意
English
The discrimination of the aggregate of perception is to abide in knowing and seeing as it is truly, in order to negate all feelings of the aggregate of perception. When a Bodhisattva discriminates the aggregate of perception as it truly is, he is separated from the aggregate of perception and does not abide in the path of perception, but abides in knowing and seeing the aggregate of perception as it truly is, and without attachment to the aggregate of perception, he distinguishes and discriminates all aggregates of perception as they truly are, and knows the arising, cessation, and exhaustion of the aggregate of perception as it truly is. Holder of the World, thus, the discrimination of the aggregates of perception by Bodhisattva-Mahasattvas is called discrimination, because by being separated from attachment to the aggregate of perception, they will diligently practice the path of cutting off attachment to the aggregate of perception. The Second Volume of the Sutra Called "Holder of the World". Holder of the World, how does a Bodhisattva-Mahasattva discriminate the aggregate of formations? Holder of the World, a Bodhisattva-Mahasattva understands that this aggregate of formations arises from perversion, and exists only as a conceptual construct from untrue pervasive conceptions. At that time, the Bodhisattva contemplates the formations done by the body, the formations done by speech, the formations done by mind, and all that is impure, impermanent, suffering, emptiness, and selflessness. When contemplating in this way, he thinks: what is not an aggregate is the aggregate of formations, the aggregate of suffering is the aggregate of formations, the aggregate of dependent arising is the aggregate of formations, the aggregate of images is the aggregate of formations. The aggregate of formations does not increase, does not decrease, and is not collected. The formations done by the body, the formations done by speech, and the formations done by mind are not made. The wise do not cling to or accept that aggregate of formations. Why is that? Because the formations done by the body do not abide within the body, do not abide outside the body, and do not abide between the two. The formations done by speech and the formations done by mind
Chinese
再者，以意所作之行也同样，于内不存住，于外不存住，于二者之间不存住，即，行蕴无有行蕴之自性。何以故？彼行蕴乃由众多因缘、颠倒、非如实和先前之业之异熟所生，因缘所持故，诸行乃成所作。身所作之行、语所作之行、意所作之行，一切皆非如实所作，无有任何所作，乃由非如实而作，颠倒而作。是故，于非所作而立名为行蕴。何以故？彼等智者于行之自性未得确定，故身所作之行、语所作之行、意所作之行，于此处耶？于他处耶？于内耶？于外存住未得确定之故也。身、语、意所作之行亦未确定为行之自性，无有对境，不可言说，何况行蕴有对境或可言说耶？是故，无蕴即名为行蕴。凡夫异生乃生起颠倒之想，而贪执身、语、意之所作行，以于行蕴作分别故，为行蕴所缚，于轮回中流转。凡夫异生为颠倒所使，生起身、语、意之所作行，于彼执著贪爱，于非正法起正法想，于无蕴起有蕴想。以贪著颠倒之行故，彼所系缚，于五道中流转，且恒常随逐身、语、意之行，不如实了知，不如实了知行蕴故，乃由身、语、意之门而生起诸行。凡夫异生以贪著颠倒之故，非为真实
English
Furthermore, actions done with intention are also the same; they do not abide internally, they do not abide externally, they do not abide between the two. That is, the aggregate of formations has no characteristic of the aggregate of formations. Why is that? That aggregate of formations arises from many causes and conditions, from perversion, from non-reality, and from the maturation of the fruits of previous actions. Because it is sustained by causes and conditions, formations become something made. Actions done by the body, actions done by speech, and actions done by mind are all not truly done. There is nothing that is done, but it is done from non-reality, it is done perversely. Therefore, what is not done is labeled as the aggregate of formations. Why is that? Because those wise ones have not ascertained the characteristic of formations, therefore, actions done by the body, actions done by speech, and actions done by mind, whether they abide here, or in another place, or internally, or externally, is not ascertained. Actions done by body, speech, and mind are also not ascertained as the characteristic of formations, they have no object, they are unspeakable. What need is there to say that the aggregate of formations has an object or is speakable? Therefore, what has no aggregate is called the aggregate of formations. Ordinary beings generate perverse thoughts and are attached to actions done by body, speech, and mind. Because they discriminate about the aggregate of formations, they are bound by the aggregate of formations and wander in samsara. Ordinary beings are controlled by perversion and generate actions done by body, speech, and mind. Because they grasp and are attached to them, they think of what is not Dharma as Dharma, and they think of what has no aggregate as having an aggregate. Because of attachment to perverse actions, they are bound by them and wander in the five paths, and they always follow the actions of body, speech, and mind, and do not understand as it is in reality. Because they do not understand the aggregate of formations as it is in reality, they generate formations through the doors of body, speech, and mind. Ordinary beings are attached to perversion, therefore, it is not reality.