Chinese
另一些人说，要像这样和像那样转变，所以主要在于显现造作。因此，所谓“为了那个”，就是为了心显现造作是主要的。世尊广说“行造作所造”，如果已经成为所造，那么心如何造作呢？即使只有一点点，因为对于投射果是主要的，所以通过与生相符地进行安置，就应说“行造作所造”。有些人说，以将要产生的名，同样五蕴自性的所造也像这样转变，所以这样显现造作。另一些人，在其他方面，为了使触和作意等与心相应，是行蕴。在其他方面，所造造作，因此应当说，这样说并非没有意义，因为对于受等近取蕴，没有宣说显现表达的理由，因此为了知晓心才是行蕴的意图，世尊广说“行造作所造”。或者，为了摄集未被四蕴所摄的诸行，如同法处和界一样，行是近取蕴，因此以“行”这个词语普遍地指示。如果不是这样，就会像受等一样，被称为心蕴。如果不是这样，如果只有心是行蕴，而触和作意等以及获得等不是，那么，因为它们未被摄入色、受、行、识蕴中，就不会成为苦和集谛，如同非所造一样。如果那样会怎么样呢？就不会成为遍知和断除，就不会遍知苦和断除集。不会成为遍知和断除。
English
Others say that it is mainly about manifesting and creating to become like this and like that. Therefore, "for that" means that the mind's manifestation and creation is the main thing. The Blessed One extensively says, "Actions create the created." If it has already become created, then how does the mind create? Even if there is only a little, because it is the main thing for projecting the result, it should be said that "actions create the created" by arranging it in accordance with birth. Some say that with the name that will arise, similarly, the created of the nature of the five aggregates also transforms like this, so it manifests and creates in this way. Others, in other aspects, in order to make contact and attention etc. correspond to the mind, are the aggregate of actions. In other aspects, the created creates, therefore it should be said, saying this is not meaningless, because for the aggregates of grasping such as feeling, there is no reason to express manifestation, therefore, in order to know that the mind is the intention of the aggregate of actions, the Blessed One extensively says, "Actions create the created." Or, in order to gather the actions that are not gathered by the four aggregates, like the dharma realm and the elements, actions are the aggregates of grasping, therefore, the word "actions" generally indicates. If it is not like that, it would be called the aggregate of mind like feeling etc. If it is not like that, if only the mind is the aggregate of actions, and contact and attention etc. and attainment etc. are not, then, because they are not included in the aggregates of form, feeling, actions, and consciousness, they will not become the truths of suffering and origin, like the uncreated. If that happens, what will happen? It will not become complete knowledge and abandonment, it will not be complete knowledge of suffering and abandonment of origin. It will not become complete knowledge and abandonment.
Chinese
如果没有断除，会有什么过失呢？因此，世尊广说“是”字。所谓“未现证”，是指见道。所谓“未遍知”，是指修道。或者，“未现证”是指世间智。所谓“未遍知”，是指出世间智，因为说无漏智是遍知。或者，应当理解为如次第般，以法和随法智，或者忍和智。同样，如所说“未断除”，是指即使一个法也未现证、未断除，我就不会说能使痛苦止息。其中，痛苦以知遍知，集以知未断除，所说即是紧接着的显示。因此，对于无间触和作意等，应当承诺这些都包含在行蕴中。如果不是这样，那么佛陀出现和说法就会变得毫无意义。像这样，仅仅未现证和未遍知，就会变得像虚空和分别简择灭一样。认为虚空和分别简择灭也能使痛苦止息，这是因为这是我慢的对境，而我慢是痛苦止息的障碍。这样，导师妙音说，只有思是行蕴，而作意等是它的差别。这不是因为作意等和思的自性不同，所以必须确定不是其他自性，从而获得未断除的思和心所。因此，行蕴也是多种事物，即使说了思，也能理解这一点。这样，就不会有思和与思相异的思这二者都不存在的过失，因为欲、信、痴、嗔和贪等，彼此的体性是不同的。以不相异的方式进入是思的自性。所谓“那”，是指遍
English
If there is no abandonment, what fault is there? Therefore, the Blessed One spoke extensively of the word "is." The so-called "not directly known" refers to the path of seeing. The so-called "not fully known" refers to the path of cultivation. Alternatively, "not directly known" refers to worldly knowledge. The so-called "not fully known" refers to transmundane knowledge, because it is said that the uncontaminated knowledge is fully known. Or, it should be understood as being in order, with the Dharma and subsequent knowledge, or with forbearance and knowledge. Similarly, as it is said, "not abandoned," it means that even if a single Dharma is not directly known and not abandoned, I will not say that it can bring suffering to an end. Among them, suffering is fully known by knowledge, and the origin is not abandoned by knowledge, what is said is the immediately following display. Therefore, for uninterrupted contact and attention, etc., it should be promised that these are all included in the aggregate of formations. If this is not the case, then the appearance of the Buddha and the teaching of the Dharma will become meaningless. In this way, merely not directly knowing and not fully knowing will become like space and analytical cessation. Thinking that space and analytical cessation can also bring suffering to an end is because this is the object of pride, and pride is an obstacle to the cessation of suffering. Thus, the teacher Palden said that only thought is the aggregate of formations, and attention, etc., are its distinctions. This is not because the nature of attention, etc., and thought are different, so it must be determined that it is not another nature, thereby obtaining thought and mental factors that have not been abandoned. Therefore, the aggregate of formations is also many things, and even if thought is mentioned, this can be understood. In this way, there will be no fault that both thought and thought different from thought do not exist, because desire, faith, delusion, anger, and attachment, etc., have different natures from each other. Entering in a non-different way is the nature of thought. The so-called "that" refers to completely
Chinese
是为了要完全断除感受的蕴。称为三，是为了去除色蕴。以十一处和十七界所摄持的一切法，都由法处和法界所摄持。因此说了“非能辨识与，和合未和合”。识是，名为“识各别能辨”。以各别能辨之语，而与智慧等区别开来。犹如影像和声音的影像般，因为在各个境上显现，所以仅仅观看事物本身就是识。智慧是再次完全断除自己的自性。感觉是缘于境的差别，因此这是差别。另一些人说，为了显示识界的详细分类，所以说是各别，是强调的意思。因此说了在境和各个境上能辨识，那又是什么呢？说了名为所缘，应当了知那也仅仅是事物本身的显现。其中，在安立眼识时，唯有色是近取所缘，而不是声音等。蓝色也是近取所缘，但并非认为是蓝色。同样，对于女人和男人等，不以悦意和不悦意的体性为所缘，而是因为仅仅以色为所缘。同样，对于耳识等也应当如其所应地宣说。经中说：因为能辨识，所以显示作者仅仅是自己的体性，为了遮止从那之外，认为是识者。譬如说影子行走，那是在无间断地于其他境中产生时，丝毫也不作，而获得作者的稳固，同样，识也在其他境中相续产生时，丝毫也不作，却能了知那个境，因此获得作者的稳固。从何而得呢？因为我说草所生能辨识，我并不说，因为遮止了从他者而作。刹那
English
It is in order to completely cut off the aggregate of feeling. The term "three" is to eliminate the form aggregate. All phenomena encompassed by the eleven ayatanas and seventeen dhatus are encompassed by the dharma-ayata and dharma-dhatu. Therefore, it is said, "Non-discriminating and, compounded and uncompounded." Consciousness is, named "consciousness individually discriminating." With the term "individually discriminating," it is distinguished from wisdom and so on. Like images and sound images, because they appear on each object, merely looking at the thing itself is consciousness. Wisdom is to completely cut off one's own nature again. Perception is focused on the difference of objects, so this is the difference. Others say that in order to show the detailed classification of the consciousness realm, it is said to be individual, which means emphasis. Therefore, it is said that it can discriminate in the object and each object, so what is it? It is said that it is called the object, and it should be understood that it is only the appearance of the thing itself. Among them, when establishing eye consciousness, only form is the near-taking object, not sound and so on. Blue is also a near-taking object, but it is not considered blue. Similarly, for women and men, etc., they are not taken as objects with the nature of pleasant and unpleasant, but because they only take form as objects. Similarly, ear consciousness and so on should also be declared as appropriate. The sutra says: Because it can discriminate, showing the author is only one's own nature, in order to prevent thinking of the discriminator from that. For example, saying that the shadow walks, that is, when it arises in other objects without interruption, it does not do anything at all, but obtains the stability of the author. Similarly, when consciousness arises continuously in other objects, it does not do anything at all, but it can know that object, so it obtains the stability of the author. From what does it come? Because I say that grass-born can discriminate, I do not say, because it prevents acting from others. Moment
Chinese
这是为了否定将与自性不同的识进行执著的缘故。其他的人说，例如说影子行走，这也是指在其他地方持续作用的作者。这也因为时间显现的缘故，所以说六识聚是识蕴。意处也是如此。在七界中也是这样认为。说是为了显示每一个识的自性都是意处，而不是假立的集合。 这里所说的是有为和无为。其他的人说是具有烦恼和没有烦恼。识蕴是六识的自性，而这些也是界，分别安立为从眼识界到意识界。因此，心中要记住，没有被识蕴所包含的意界是不存在的。然后又问，除了这些之外，其他的意界是什么呢？“六者才灭已”，广泛地说，说“才灭”是为了断除有间隔的。说“灭”是为了断除未来的。说“识”是为了断除才灭的受等。尼的语气是为了确定，六识中只有才灭的才是，与此不同的则不存在。这里，才灭是指被同类刹那所间隔的灭，而不是被异类刹那所间隔的才灭。如果是这样，那么从灭尽定中出定的心也应该存在了。例如，儿子本身被时间和地点所间隔，就会变成别人的；果实本身被时间和地点所间隔，就会变成别人的种子一样。同样，眼等其他的依赖于其他的识，本身被时间和地点所间隔，就会变成其他的所依。这样，它本身是所依，因此是识，而且是
English
This is to negate the clinging to consciousness as being different from its own nature. Others say that, for example, saying that a shadow moves also indicates the agent that continues in another place. This also, because of the manifestation of time, says that the six aggregates of consciousness are the aggregate of consciousness. The mind-base is also the same. It is also considered to be in the seven realms. It is said that the word "also" in both indicates that each entity of consciousness is a mind-base, and that this is not a collection of designations. Here, it is said to explain conditioned and unconditioned phenomena. Others say it is with defilements and without defilements. The aggregate of consciousness is the nature of the six consciousnesses, and these are also the realms, which are established separately from the realm of eye consciousness to the realm of mind consciousness. Therefore, keep in mind that there is no mind realm that is not included in the aggregate of consciousness. Then, ask again, what are the other mind realms besides these? "The six that have just ceased," speaking extensively, saying "just ceased" is to cut off what is interrupted. Saying "ceased" is to cut off the future. Saying "consciousness" is to cut off the feelings, etc., that have just ceased. The word "ni" is to confirm that only what has just ceased among the six consciousnesses is, and that nothing different from this exists. Here, "just ceased" refers to cessation that is interrupted by a moment of the same kind, not to cessation that is interrupted by a moment of a different kind. If this were the case, then the mind arising from cessation samadhi would also exist. For example, a son himself, separated by time and place, becomes someone else's; a fruit itself, separated by time and place, becomes someone else's seed. Similarly, eye and other consciousnesses that depend on others, separated by time and place, become the basis of others. In this way, it itself is the basis, therefore it is consciousness, and it is