Chinese
是。除了欲界天之外，在其他的欲界中都是普遍存在的。欲界天的色，如果被手、棍棒和武器的集合触碰，可能会受到伤害。但不会因为寒冷、炎热、饥饿和口渴等集合的触碰而受损。因为他们的食物和饮料等一切用具，仅仅通过生起意愿就能轻易实现。因此，即使他们有饥饿和口渴，也不会受到伤害。色界的色，即使被手、棍棒和武器的集合触碰，也不会受到伤害。其他的集合触碰也不会受到伤害。身体的业和语言的业，善、不善和无记的色，称为色。因此，应该理解这是从业中对色的详细分类的建立。对于非色法的详细分类，应该理解为通过与此相反的五种方式来建立。色的集合，从色的集合的建立来说，简而言之有两种：非混合的元素所形成的，和非不混合的元素所形成的。其中，非混合的元素所形成的，是指只专注于一个大种的。非不混合的元素所形成的，是指专注于两个或两个以上的大种的。其中，对于非混合的元素所形成的色的集合，除了极微之外，应该理解为元素是混合且不可分的。因为元素的一个方面是不可分的，所以不存在。对于非不混合的元素所形成的色的集合，应该理解为，就像以极微为因的色一样，其他的大种，以及一个方面是不可分的。因为那些大种也不会变成以其为因的色本身，因为它们不是互相依赖和进入的，并且具有压制不同境的能力。
English
Yes. Except for the gods who indulge in desire, it is universally present in other realms of desire. The form of the gods who indulge in desire can be harmed if touched by the combined touch of hands, sticks, and weapons. However, it is not harmed by the combined touch of cold, heat, hunger, and thirst, etc. Because all their utensils, such as food and drink, are easily accomplished merely by generating desire. Therefore, although they experience hunger and thirst, they are not harmed. The form that exists in the form realm is not harmed even if touched by the combined touch of hands, sticks, and weapons. Nor is it harmed by other combined touches. Actions of the body and speech, virtuous, non-virtuous, and unspecified forms are called form. Therefore, it should be understood that this is the establishment of a detailed classification of form from action. The detailed classification of non-form dharmas should be understood as being established by those same five aspects that are the opposite of this. Aggregate form, from the establishment of aggregate form, is briefly of two types: that which is formed from non-mixed elements, and that which is formed from non-non-mixed elements. Among these, that which is formed from non-mixed elements is that in which only one great element is focused upon. That which is formed from non-non-mixed elements is that in which two or more great elements are focused upon. Among these, for the aggregate form that is formed from non-mixed elements, it should be understood that, except for the subtle particles, the elements are mixed and inseparable. Because one aspect of the elements is inseparable, it does not exist. For the aggregate form that is formed from non-non-mixed elements, it should be understood that, like the form that has the subtle particle as its cause, the other great elements, and one aspect, are inseparable. Because those great elements do not become the form itself that has them as its cause, because they are not mutually dependent and entering, and they have the power to suppress different objects.
Chinese
的原因。从那之中产生的和从产生中转变而来的那些，应当看作是一个方面不可分割的。例如，就像具有蓝色、黄色、红色和白色的光芒的宝珠，放入扎玛托嘎（一种容器）中，它们的各种光芒相似。就像那混合且不可分割一样，例子的意义也应当像之前一样理解。还有，芝麻和绿豆，以及豌豆等，还有细面粉等，蜂蜜和红糖等混合在一起形成的集合体，那既不是一个方面不可分割的，也不是混合物的不可分割，应当这样看待。然而，那个集合体是通过混合而不可分割的，并且是从众多聚集而产生的，因此不是一个集合体的特征。与此不同的，应当看作是一个集合体的特征。依赖于一个方面不可分割的，也应当看作是混合物的不可分割，否则那是不允许的。因此，对于可以指示的法，其详细分类也仅仅通过五种方式来确定。哪五种呢？就像这样：颜色、形状、表象、眼睛的对境和眼睛的意识的目标。对于不可指示的法，其详细分类也应当理解为与此相反的五种方式来确定。因此，对于有碍的法，其详细分类也仅仅通过五种方式来确定。哪五种呢？压迫处所而存在，以及除此之外的色蕴遮蔽行走的场所，以及手、脚和棍棒等聚集的接触所允许的色，以及所有清澈的色的所取，以及依赖于清澈的色的所有意识的目标。对于无碍的法，其详细分类也应当理解为与此相反的五种方式来确定。因此，对于不可指示且无碍的法，其详细分类也应当理解为仅仅通过五种方式来确定。哪五种呢？原因、处所 压迫、显现、不变和目标。
English
reason. Those that arise from that and those that are transformed from arising should be regarded as one aspect that is indivisible. For example, like a jewel with blue, yellow, red, and white light placed in a zamatog (a type of container), their various lights are similar. Just as that is mixed and indivisible, the meaning of the example should also be understood as before. Also, sesame and mung beans, and peas, etc., and fine flour, etc., honey and brown sugar, etc., whatever aggregate is formed by mixing them, that is neither one aspect indivisible, nor is it the indivisibility of a mixture, it should be viewed in this way. However, that aggregate is indivisible through mixing, and because it arises from the gathering of many, it is not the characteristic of a single aggregate. Other than that, it should be regarded as the characteristic of a single aggregate. What depends on one aspect being indivisible should also be regarded as the indivisibility of a mixture, otherwise that is not permissible. Therefore, for phenomena that can be indicated, their detailed classification is determined only through five ways. What are the five? Like this: color, shape, appearance, the object of the eye, and the target of the eye's consciousness. For phenomena that cannot be indicated, their detailed classification should also be understood to be determined by the five ways that are the opposite of this. Therefore, for phenomena that are obstructive, their detailed classification is determined only through five ways. What are the five? Existing by oppressing a place, and other than that, the aggregate of form obscuring the place of movement, and the form that is permissible by the contact of gatherings such as hands, feet, and sticks, etc., and being the object of all clear forms, and being the target of all consciousnesses that depend on clear forms. For phenomena that are unobstructed, their detailed classification should also be understood to be determined by the five ways that are the opposite of this. Therefore, for phenomena that are unindicatable and unobstructed, their detailed classification should also be understood to be determined only through five ways. What are the five? Cause, place Oppression, manifestation, immutability, and target.
Tibetan
མཐུ་དང་ལྡན་པའི་ཏིང་ངེ་འཛིན་དང་ལྡན་པའི་གཟུགས་ལ་མོས་པ་ནི་བསྟན་དུ་མེད་ལ་ཐོགས་པ་མེད་པའི་གཟུགས་སྐྱེ་བའི་རྒྱུ་ཞེས་བྱའོ། །དེ་སྐྱེས་ན་ཡུལ་ན་གནས་པར་སྣང་བས་དེའི་ཕྱིར་གཟུགས་ཞེས་བྱ་སྟེ། དེ་སྐྱེ་མཆེད་གཟུགས་ཅན་བཅུའི་རང་གི་མཚན་ཉིད་དང་ལྡན་པ་ནི་མ་ཡིན་ནོ། །དེའི་ངོ་བོ་ཉིད་དུ་སྣང་བ་ཡང༌། དེ་ལས་གཞན་པའི་གཟུགས་འདུས་པ་འགྲོ་བའི་ལས་ཀྱི་གོ་སྐབས་ལ་ཡང་སྒྲིབ་པར་མི་གནས་ལ། དང་བའི་གཟུགས་ཐམས་ཅད་དང། དེ་ལ་བརྟེན་པའི་རྣམ་པར་ཤེས་པ་རྣམས་ཀྱི་ཡུལ་ཡང་མ་ཡིན། དམིགས་པ་ཡང་མ་ཡིན་པས། དེའི་ཕྱིར་བསྟན་དུ་མེད་ལ་ཐོགས་པ་མེད་པ་ཞེས་བྱའོ། །ལག་པ་ལ་སོགས་པའི་འདུས་ཏེ་རེག་པ་དག་གིས་གནོད་པར་བྱར་མེད་པས། དེའི་ཕྱིར་གྱུར་པ་མེད་པ་ཞེས་བྱའོ། །དངོས་གཞིའི་ཏིང་ངེ་འཛིན་ནི་མཐུ་དང་ལྡན་པའི་ཏིང་ངེ་འཛིན་ཞེས་བྱ་སྟེ། གཟུགས་དེ་ནི་དེའི་དམིགས་པ་ཡིན་གྱི་གཞན་ནི་མ་ཡིན་ནོ། །འདི་ལྟ་སྟེ། དཔེར་ན། སེམས་ཐམས་ཅད་ཀྱིས་སྤྲུལ་པ་སྤྲུལ་པར་མི་ནུས་ཀྱི་སེམས་ཅན་གང་མཐུ་དང་ལྡན་པ་དེས་སྤྲུལ་པར་ནུས་པ་དེ་བཞིན་དུ་མཉམ་པར་བཞག་པའི་སེམས་མཐུ་དང་ལྡན་པ་དེ་ལ་བསྟན་ནས། བསྟན་དུ་མེད་ལ་ཐོགས་པ་མེད་པའི་གཟུགས་དེ། སྤྲུལ་པ་ལྟ་བུར་འབྱུང་ཞིང་དེ་ཉིད་དེའི་དམིགས་པ་ཡིན་གྱི། མཉམ་པར་མ་བཞག་པ་མཐུ་དང་མི་ལྡན་པ་ལས་ནི་མ་ཡིན་ནོ། །ཆོས་བསྟན་དུ་ཡོད་ལ་ཐོགས་པ་དང་བཅས་པ་རྣམས་ཀྱི་རབ་ཏུ་དབྱེ་བ་ཡང་དེ་ལས་བཟློག་པ་རྣམ་པ་ལྔ་ཁོ་ནས་རྣམ་པར་གཞག་པར་རིག་པར་བྱའོ།། །།བམ་པོ་ཉི་ཤུ་རྩ་གསུམ་པ། དེ་ལ་ཆོས་ཟག་པ་དང་བཅས་པ་རྣམས་ཀྱི་རབ་ཏུ་དབྱེ་བ་ཡང་རྣམ་པ་ལྔ་ཁོ་ནས་རྣམ་པར་གཞག་སྟེ། ལྔ་གང་ཞེ་ན། གཞི་དང་བག་ལ་ཉལ་དང་མཚུངས་པར་ལྡན་པ་དང༌། དམིགས་པ་དང༌། མངོན་པར་སྐྱེ་བས་སོ། །ཆོས་ཟག་པ་དང་བཅས་པ་རྣམས་ཀྱི་གཞི་གང་ཞེ་ན། དང་བའི་གཟུགས་དང་དེ་དང་འབྲེལ་པ་དང༌། མ་འབྲེལ་བའི་ཕྱི་རོལ་གྱི་གཟུགས་དང༌། སེམས་དང་སེམས་ལས་བྱུང་བའི་ཆོས་ཉོན་མོངས་པ་ཅན་དང་ཉོན་ མོངས་པ་ཅན་མ་ཡིན་པ་རྣམས་དང༌། སེམས་དང་སེམས་ལས་བྱུང་བའི་ཆོས་དགེ་བ་དང་མི་དགེ་བ་དང༌། ལུང་དུ་མ་བསྟན་པ་རྣམས་སོ། །དེ་ལྟར་ཟག་པ་དང་བཅས་པའི་གཞི་དེ་ནི་རྣམ་པ་བཞི་པོ་བག་ལ་ཉལ་དང་མཚུངས་པར་ལྡན་པ་དང༌། དམིགས་པ་དང་མངོན་པར་སྐྱེ་བ་དག་གིས་ཅི་རིགས་པར་ཟག་པ་དང་བཅས་པ་ཡིན་པར་རིག་པར་བྱའོ། །དེ་ལ་དང་བའི་གཟུགས་དང༌། སེམས་དང་སེམས་ལས་བྱུང་བའི་ཆོས་ཇི་སྐད་བསྟན་པ་ཐམས་ཅད
Chinese
具有威力的等持，对于具有等持的色之信乐，是无可见且无障碍之色产生的因。彼产生时，显现安住于处所，因此称为色。彼非为具有十处有色之自性。又显现为彼之自性。彼亦不障碍其他色之积聚，以及行之事业的机会。且非一切最初之色，及依于彼之识之境，亦非所缘。因此称为无可见且无障碍。手等积聚之触不能损害，因此称为无变异。真实之等持称为具有威力的等持。彼色是彼之所缘，而非其他。例如，一切心皆不能化现化身，然任何有情具有威力，彼能化现，如是安住之心具有威力，于彼开示，无可见且无障碍之色，如化身般生起，且彼即是彼之所缘。非由不安住且不具威力者。对于可见且具有障碍之法之差别，亦当知由彼之相反五种而安立。第二十三品。其中，对于有漏法之差别，亦唯由五种而安立。五者为何？谓地、随眠、相应、所缘及现起。何为有漏法之地？谓最初之色，及与彼相关，及不相关之外色，及心与心所法，有烦恼及无烦恼者，及心与心所法，善与不善，及无记等。如是，当知有漏之地，由四种随眠与相应，所缘及现起等，随其所应而为有漏。其中，最初之色，及心与心所法，如所说之一切
English
Devotion to the form that possesses the power and the samadhi is said to be the cause of the arising of the form that is invisible and unobstructed. When it arises, it appears to abide in the place, therefore it is called form. It is not possessed of the nature of the ten sense-sphere forms. And it also appears as its own nature. It also does not obstruct the accumulation of other forms, and the opportunity for the activity of going. And it is not the object of all the initial forms, and the consciousness that depends on it. It is also not an object of focus. Therefore, it is called invisible and unobstructed. It cannot be harmed by the touch of accumulated hands and so on, therefore it is called immutable. The actual samadhi is called the samadhi that possesses power. That form is its object of focus, and not another. For example, just as not all minds can create an emanation, but any sentient being that possesses power can create an emanation, so it is shown to the mind that possesses power in equipoise, that the form that is invisible and unobstructed arises like an emanation, and that itself is its object of focus. It is not from one who is not in equipoise and does not possess power. The distinctions of phenomena that are visible and have obstruction should also be understood to be established by only the five kinds that are the opposite of that. Twenty-third chapter. Moreover, the distinctions of contaminated dharmas are also established by only five kinds. What are the five? They are the base, the latent tendencies, the association, the object of focus, and the manifestation. What is the base of contaminated dharmas? It is the initial form and what is related to it, and the external form that is not related to it, and the mind and mental factors, those that are afflicted and those that are not afflicted, and the mind and mental factors, the virtuous and the non-virtuous, and the unspecified. Thus, it should be understood that the base of contamination is contaminated by the four kinds of latent tendencies and association, object of focus, and manifestation, as appropriate. Among them, the initial form, and the mind and mental factors, all as described