Chinese
就像说一块布一样。又为什么世尊以蕴等的方式阐述三种教法呢？回答说：为了调伏者的愚昧、能力和欲望这三种原因，才宣说了蕴等三种教法。三种是指三种情况。众生的愚昧有三种：有些人对心所法执着为整体的自体而愚昧；有些人只对色法愚昧；有些人对色法和心法都愚昧。能力也有三种：利根、中根和钝根。欲望也有三种：想要简略的、中等的和广大的。因此，对他们依次宣说了蕴、处和界这三种教法。又为什么其他心所法都归为行蕴，而受和想则单独作为蕴呢？回答说：为了成为争论的根源，为了成为轮回的原因，为了次第的原因，在心所法中，受和想被单独列为蕴。争论的根本有两个：对欲望的过分执着和对见解的过分执着。这两者的主要原因是依次为受和想。因为受品尝滋味，所以对欲望产生执着；因为颠倒的想，所以对见解产生执着。这些也是轮回的主要原因：执着于受，产生颠倒的想，就会轮回。还有，为了显示蕴的次第的原因，也要认识到这两个被单独列为蕴，这将在后面阐述。那么，为什么在处和界中宣说了无为法，而在蕴中却没有呢？在蕴中没有宣说无为法，是因为没有实际意义。如果在那蕴中说，它既不是色，也不是识，因此没有实际意义，暂时不能归入其中，也不能说是第六蕴。为什么？
English
It is like saying 'a piece of cloth.' Furthermore, why did the Bhagavan compose the three teachings by way of the aggregates and so forth? He replied: For the sake of the three, the dullness, faculties, and desires of those to be tamed, the three, the aggregates and so forth, were taught. The three are three kinds. The dullness of sentient beings is of three kinds: some are dull because they grasp at mental factors as a whole self; some are only with regard to form; some are with regard to both form and mind. The faculties are also of three kinds: because of sharp faculties, middling, and dull. Desires are also of three kinds: because of desiring concise, intermediate, and extensive. For those, the three, aggregates, sense-spheres, and elements, were taught in order, it is said. Furthermore, why are other mental factors gathered into one aggregate of formations, while perception and feeling are made into separate aggregates? He replied: Because they become the root of disputes, because they are the cause of samsara, because of the order of causes, from among mental factors, feeling and perception are placed separately as aggregates. The root of disputes is twofold: excessive attachment to desire and excessive attachment to views. The main cause of these two is feeling and perception respectively. Because feeling savors tastes, one becomes manifestly attached to desires; because of inverted perception, one becomes attached to views. These are also the main cause of samsara: clinging to feeling and becoming inverted in perception is samsara. Also, one should recognize that these two are made into separate aggregates because of the cause of the order, which will become the cause for showing the order of the aggregates, and that will be explained in that very place. Well then, why is the unconditioned taught in the sense-spheres and elements, but not in the aggregates? The unconditioned is not taught in the aggregates because it is not meaningful. If it were spoken of within the aggregates, it would be neither form nor even consciousness, so because it is not meaningful, for the time being, it is not possible to gather it into those very things. It is also not possible to speak of a sixth aggregate. Why?
Chinese
为什么呢？因为实际上是不允许的。如果说“堆积”的意思就是“蕴”的意思，如果没有聚集，就像色法一样，像这样把那些全部聚集在一起，就会变成叫做“未聚集的蕴”的数目，不会因为过去等等的差别而不同。还有，为了要知道遍一切烦恼的根本，所以叫做“近取蕴”，如果为了要知道遍一切烦恼和清净的根本，也叫做“蕴”，那么，没有聚集实际上是不允许的，所以两者都不是，就在那些当中分别安立。有些人说，就像瓶子破碎了就不是瓶子一样，蕴坏灭了也不应该是蕴，如果按照那些人的观点，那么界和处也同样会成为过失。蕴的其他的相已经说完了。 次第是粗大和遍染污， 器等义界如是也。 色法是因为有障碍和具有阻碍，所以一切都是粗大的。在非色法当中，受也是因为行相粗大，就像这样，我的手有感觉，我的脚有感觉，这样安立名称。想是第二，所以最粗大。比起识来说，行更粗大。因此，最粗大的先说。或者说，在无始的轮回中，男人和女人互相明显地喜欢色法，那些也是因为贪著于感受的滋味。对那个的贪著也是因为想颠倒了。那个颠倒也是因为遍一切烦恼。心也被那些遍一切烦恼所染污，所以遍一切烦恼的次第就是这样。或者以器等义，色等蕴就像是器、食物、调味料、厨师和食者一样。或者以界，欲的功德以色来区分就是欲界。以受来区分就是禅定。以想来区分就是三个无色界。仅仅以行来区分就是有顶，这些是识所住的地方，识住在那些地方，所以蕴的次第是田地和
English
Why is that? Because it is actually not allowed. If it is said that the meaning of "accumulation" is the meaning of "skandha," if there is no accumulation, just like form, like this, gathering all those together, it will become a number called "unaccumulated skandha," and it will not be different because of the differences of past, etc. Also, in order to know the root of all pervasive afflictions, it is called "near-taking skandha," and if it is also called "skandha" in order to know the root of all pervasive afflictions and purification, then, not accumulating is actually not allowed, so neither is it, and it is separately established in those. Some people say that just as a broken bottle is not a bottle, a destroyed skandha should not be a skandha either. If according to those people's views, then the realms and sources will also become faults in the same way. The other aspects of the skandhas have already been explained. The order is coarse and all-afflicted, Container, etc., meaning realms are also like that. Form is coarse because it is obstructive and has obstruction, so everything is coarse. Among the non-form, feeling is also coarse because of its coarse aspect, just like this, my hand has feeling, my foot has feeling, thus establishing names. Conception is second, so it is the coarsest. Compared to consciousness, formation is coarser. Therefore, the coarsest is said first. Or, in the beginningless cycle of existence, men and women clearly like form with each other, and those are also because they are attached to tasting the flavor of feeling. Attachment to that is also because perception is inverted. That inversion is also because of all pervasive afflictions. The mind is also defiled by those all pervasive afflictions, so the order of all pervasive afflictions is like this. Or by the meaning of container, etc., the skandhas such as form are like containers, food, seasonings, cooks, and eaters. Or by realm, the qualities of desire distinguished by form are the desire realm. Distinguished by feeling are the meditations. Distinguished by conception are the three formless realms. Distinguished only by formation is the peak of existence. These are the places where consciousness dwells, and consciousness dwells in those places, so the order of the skandhas is fields and
Tibetan
་ས་བོན་གྱི་གོ་རིམས་ལྟ་བུར་བསྟན་པའི་ཕྱིར་རོ། །དེ་ཉིད་ཀྱི་ཕྱིར་ཕུང་པོ་རྣམས་ནི་ལྔ་སྟེ་མི་ཉུང་མི་མང་ངོ༌། །གང་གི་ཕྱིར་འདི་དག་ནི་ཆེས་རགས་པ་དང༌། ཀུན་ནས་ཉོན་མོངས་པའི་གོ་རིམས་ཀྱི་རྒྱུ་དང་ཟས་དང་ཚོད་མ་ལྟ་བུ་དང༌། དེ་དག་གི་ཁམས་གཉིས་རབ་ཏུ་ཕྱེ་བའི་གོ་རིམས་ཀྱི་རྒྱུ་དེ་ཉིད་ཀྱི་ཕྱིར་ཚོར་བ་དང་འདུ་ཤེས་དག་ནི་འདུ་བྱེད་རྣམས་ལས་ལོགས་ཤིག་ཏུ་ཕུང་པོར་བྱས་སོ། །མིག་ལ་སོགས་པའི་ཁམས་དང་སྐྱེ་མཆེད་དྲུག་གི་གེ་རིམས་བརྗོད་པར་བྱ་སྟེ། དེའི་དབང་ཉིད་ཀྱིས་ན་དེའི་ཡུལ་དང་རྣམ་པར་ཤེས་པ་རྣམས་ཀྱི་གོ་རིམས་སུ་འགྱུར་རོ། །དྲུག་པོ་དེ་དག་ལས། ད་ལྟའི་དོན་ཕྱིར་དང་པོར་ལྔ། །མིག་ལ་སོགས་པ་ལྔའི་ཡུལ་ནི་ད་ལྟར་ཡིན་པའི་ཕྱིར་སྔར་སྨོས་སོ། །ཡིད་ཀྱི་ཡུལ་མ་ངེས་པ་ཅན་ཡིན་ཏེ། ཁ་ཅིག་གི་ཡུལ་ནི་ད་ལྟར་ཡིན་པ་ནས། ཁ་ཅིག་གི་ཡུལ་ནི་དུས་གསུམ་དང་དུས་མ་ཡིན་པའི་པར་ཡིན་ནོ། །འབྱུང་བ་ལས་གྱུར་དོན་ཕྱིར་བཞི། །དང་པོར་ཞེས་བྱ་བར་སྙེགས་སོ། །ལྔ་རྣམས་ལས་ཀྱང་བཞིར་སྔར་སྨོས་པ་ནི་ཡུལ་འབྱུང་བ་ལས་གྱུར་པ་ཡིན་པའི་ཕྱིར་རོ། །ལུས་ཀྱི་ཡུལ་ནི་མ་ངེས་ཏེ། རེས་འགའ་ནི་འབྱུང་བ་དག་ཡིན་ལ། རེས་འགའ་ནི་འབྱུང་བ་ལས་གྱུར་པ་དག་ཡིན་ནོ། །རེས་འགའ་ནི་གཉི་ག་ཡིན་ནོ། །གཞན་ནི་ཆེས་རིང་མྱུར་འཇུག་ཕྱིར། །ལྷག་མ་ནི་ཅི་རིགས་པར་ཆེས་རྒྱང་རིང་བ་དང་མྱུར་བར་འཇུག་པས་གཞན་བས་སྔར་སྨོས་ཏེ། མིག་དང་རྣ་བའི་ཡུལ་རྒྱང་རིང་བའི་ཕྱིར་གཉིས་པས་དེ་དག་སྔར་སྨོས་སོ། །དེ་གཉིས་ལས་ཀྱང་མིག་ནི་ཆེས་རྒྱང་རིང་པོ་ལ་འཇུག་སྟེ། ཆུ་ཀླུང་རྒྱང་རིང་པོ་ནས་མཐོང་ཡང་དེའི་སྒྲ་མི་ཐོས་པས་དེའི་ཕྱིར་དེ་སྔར་སྨོས་སོ། །སྣ་དང་ལྕེ་ནི་རྒྱང་རིང་པོ་ལ་འཇུག་པ་མེད་མོད་ཀྱི། དེ་གཉིས་ལས་ཀྱང་སྣ་ནི་ཆེས་མྱུར་བར་འཇུག་པའི་ཕྱིར་སྔར་སྨོས་ཏེ། ཟས་ལྕེ་དང་མ་ཕྲད་པ་ཉིད་ཀྱི་དྲི་འཛིན་པའི་ཕྱིར་རོ། །ཡང་ན་ཇི་ལྟར་གནས་བཞིན་ རིམ། །ཡང་ན་ལུས་འདི་ལ་མིག་གི་རྟེན་ནི་དང་པོ་ན་གནས་སོ། །དེའི་འོག་ན་ནི་རྣ་བའི་འོ། །དེའི་འོག་ན་ནི་སྣའི་འོ། །དེའི་འོག་ན་ནི་ལྕེའི་འོ། །ལུས་ཀྱི་ནི་ཕལ་ཆེར་དེའི་འོག་ནའོ། །ཡིད་ནི་དེ་དག་ལ་བརྟེན་པ་དང་ཡུལ་ན་མི་གནས་པའི་ཕྱིར་ཏེ། དེ་དག་གི་གོ་རིམས་ནི་ཇི་ལྟར་གནས་པ་བཞིན་ཡིན་ནོ། ཡང་ཅིའི་ཕྱིར་གཟུགས་ཀྱི་ཕུང་པོས་བསྡུས་པའི་སྐྱེ་མཆེད་བཅུ་པོ་དག་ལས་གཅིག་གཟུགས་ཀྱི་སྐྱེ་མཆེད་དུ་བརྗོད་ལ། ཐམས་ཅད་ཀྱང་ཆོས
Chinese
是为了显示如种子的顺序一样。因此，蕴有五种，不多也不少。因为这些是最粗大的，是烦恼次第的因、食和调料等，以及为了区分它们的二界之次第的因，所以受和想从行中单独作为蕴。要讲述眼等六界和六处之次第，以其自在之故，成为其境和识之次第。六者之中，为了现在的意义，首先是五。眼等五者的境是现在的缘故，所以先说了。意的境是不确定的，有些的境是现在的，有些的境是三时和非时。为了从生起物转变的意义，是四。趋向于首先之说。五者之中，先说四者，是因为境是从生起物转变的缘故。身的境是不确定的，有时是生起物，有时是从生起物转变的，有时是二者都是。其他是为了最远最快进入的缘故。其余的是根据情况，因为最远和最快进入，所以比其他的先说。因为眼和耳的境远，所以二者先说了。二者之中，眼进入最远，从远处的河流也能看见，但听不见其声音，因此先说了它。鼻和舌虽然没有进入远处的，但二者之中，鼻进入最快，所以先说了，因为食物没有接触舌头就能闻到气味。或者如其所住之次第。或者在此身中，眼的所依首先存在，其下是耳的，其下是鼻的，其下是舌的，身的则大多在其下。意是依赖于它们，并且不住于境，所以它们的次第是如其所住一样。又为何在色蕴所摄的十处中，只说一个为色处，而全部都是法
English
It is to show the order like that of seeds. Therefore, the aggregates are five, neither few nor many. Because these are the coarsest, and are like the cause, food, and seasoning of the order of afflictions, and because of the cause of the order of distinguishing their two realms, feeling and perception are made into aggregates separately from formations. The order of the six realms and six sources, such as the eye, is to be spoken of, and by its power, it becomes the order of its objects and consciousnesses. Among those six, for the sake of the present meaning, first are the five. The objects of the five, such as the eye, are present, so they are mentioned first. The object of the mind is uncertain, some of its objects are present, and some of its objects are the three times and non-time. For the meaning of transforming from arising things, there are four. It tends to be said first. Among the five, the four are mentioned first because the object is transformed from arising things. The object of the body is uncertain, sometimes it is arising things, sometimes it is transformed from arising things, and sometimes it is both. Others are for the sake of entering the farthest and fastest. The rest are mentioned before the others because they enter the farthest and fastest, as appropriate. Because the objects of the eye and ear are far, the two are mentioned first. Among the two, the eye enters the farthest, and can be seen from a distant river, but its sound cannot be heard, so it is mentioned first. Although the nose and tongue do not enter the far, among the two, the nose enters the fastest, so it is mentioned first, because it perceives the smell even before the food touches the tongue. Or, according to the order in which they dwell. Or, in this body, the basis of the eye exists first, below it is that of the ear, below it is that of the nose, below it is that of the tongue, and that of the body is mostly below it. The mind depends on them and does not dwell in the object, so their order is as they dwell. Also, why, among the ten sources included in the form aggregate, is only one said to be the form source, while all are dharmas?