Chinese
哦！这是因为凭借根（官能）的力量而成就境。由于根和境的界（元素）是产生识界（元素）的原因，因此，为了这个原因，在它们之后，识界（元素）是按顺序被展示的。正如诸界的顺序是按照世间的说法来展示的一样，也应当知道，诸蕴的顺序也是按照世间的说法来展示的。顺序的意义已经展示完毕。现在将要展示蕴、界、处这些词的意义。首先，为了展示蕴的意义，所以说了“蕴这个词的意义是什么呢？”。对此，也有三种，其中蕴这个词被解释为堆积的意义是：任何是色，任何具有色之自性的，例如，以时间的差别分为过去等三种；以相续的差别分为内在的和外在的，也就是，按照顺序，属于自己的相续的和不属于自己的相续的色；以形态的差别分为粗大的和微细的，也就是，按照顺序，有障碍的和无障碍的；以去处的差别分为恶劣的和殊胜的，也就是，按照顺序，恶趣和善趣的色；以处所的差别分为遥远的和邻近的，所有这些都被总括为“色”，因为在意识中被堆积在一个方向上，所以称为色蕴，就像世间将许多财物堆积在一个方向上，称为财物蕴一样。对于受蕴直到识蕴，也应当像这样去看待，也就是，按照它们粗大和微细的顺序，领受根依于有色根和意所依等。或者，以十一种贪爱的对境的力量来区分，应当辨识色等诸法的过去等。也就是，像这样，有观看的贪爱，有现前欢喜的贪爱，有特别执著的贪爱，有对自我的贪爱，有对境的贪爱，有对欲的贪爱，有对等持的贪爱，有对恶行的痛苦的贪爱，有对善行的善的贪爱，有对远离的贪爱，有对亲近的贪爱。这些贪爱的对
English
O! It is because of accomplishing the object by the power of the faculties. Since the elements of faculties and objects are the cause of the arising of the elements of consciousness, therefore, for that reason, the elements of consciousness are shown in order after them. Just as the order of the elements is shown in accordance with worldly terms, it should also be understood that the order of the aggregates is also shown in accordance with worldly terms. The meaning of the order has been shown. Now, the meaning of the words aggregate, element, and source will be shown. First, in order to show the meaning of aggregate, it is said, "What is the meaning of the word aggregate?" Regarding this, there are also three, among which the word aggregate is explained as the meaning of accumulation: Whatever is form, whatever has the nature of form, such as, distinguished by time into three, past, etc.; distinguished by continuum into internal and external, that is, in order, belonging to one's own continuum and not belonging to one's own continuum; distinguished by form into coarse and subtle, that is, in order, obstructive and non-obstructive; distinguished by destination into bad and excellent, that is, in order, the form of bad destinies and good destinies; distinguished by place into distant and near, all these are summarized as "form", because they are accumulated in one direction in consciousness, therefore it is called the aggregate of form, just as in the world many properties are accumulated in one direction, and it is called the aggregate of properties. For the aggregates of feeling up to the aggregate of consciousness, it should also be viewed in the same way, that is, according to the order of their coarse and subtle, receiving the faculties relying on the colored faculties and the mind-based feeling, etc. Or, distinguishing by the power of the objects of the eleven kinds of craving, one should discern the past, etc. of forms, etc. That is, like this, there is the craving of viewing, there is the craving of present joy, there is the craving of special attachment, there is the craving for self, there is the craving for objects, there is the craving for desire, there is the craving for equanimity, there is the craving for the suffering of misconduct, there is the craving for the merit of good conduct, there is the craving for distance, there is the craving for nearness. The objects of these cravings
Chinese
应当按照次第将过去等等结合起来。另外一种情况是，生起和未生起的差别，执取和被执取的差别，向外观看和向内观看的差别，有烦恼和无烦恼的差别，远和近的差别，过去等等，应当如何随顺地结合起来。其中，生起的是过去和现在。未生起的是未来。执取的是内部。被执取的是外部。向外观看是不在等持中的地。向内观看是在等持中的地。其余的都容易理解。第二，显示蕴的“大”的含义是，又因为从色等这些产生，生等等的痛苦越来越增长，所以称它们为蕴。如经中所说：“唯有这巨大的痛苦之蕴将会产生”，就像是将蕴的词语用在“大”的含义上一样。世间上，枝叶非常茂盛的树木也被称为“巨大的树蕴”。第三，显示蕴具有肩膀的含义是，又因为色等这些担负着三种遍计烦恼的重担，所以称为“肩”（藏文：ཀན་དྷ་）。就像世间上，身体的哪个部位承担重担，就称其为“肩膀”一样。第二，想要解释界（梵文：dhātu）的含义，于是说：“‘界’这个词的含义是什么呢？”。对此，在一切法的种子含义上，也使用了“界”这个词。如“无始时之界”，就像是指阿赖耶识是所有种子的状态一样。另外，“界”这个词也转变为执持自身特征的含义。如六识界，因为执持各自所用的自身特征，所以是界。也转变为执持因和果的事物的含义。如境和根的诸界。另外，也有总摄执持一切法相的含义。如这里所说的十八界，如何不
English
It should be combined with the past and so on in order. In another case, the difference between arising and not arising, the difference between grasping and being grasped, the difference between looking outward and looking inward, the difference between afflicted and non-afflicted, the difference between far and near, the past and so on, should be combined as appropriate. Among them, what arises is the past and the present. What has not arisen is the future. What is grasped is internal. What is being grasped is external. Looking outward is the ground of not being in equanimity. Looking inward is the ground of being in equanimity. The rest are easy to understand. Secondly, the meaning of showing the "greatness" of the aggregates is that, because suffering such as birth arises from these forms and so on, it increases and expands greatly, so they are called aggregates. As it is said in the sutra, "Only this great aggregate of suffering will arise," it is like using the word aggregate in the sense of "greatness." In the world, trees with very lush branches and leaves are also known as "great tree aggregates." Thirdly, showing that the aggregates have the meaning of shoulders is that, because these forms and so on bear the burden of the three kinds of pervasive afflictions, they are called "shoulders" (Tibetan: ཀན་དྷ་). Just as in the world, whatever part of the body bears the burden is called "shoulder." Secondly, wanting to explain the meaning of element (Sanskrit: dhātu), it is said, "What is the meaning of the word 'element'?" In this regard, the word "element" is also used in the sense of the seed of all dharmas. For example, "the element of beginningless time," is like referring to the alaya consciousness as the state of all seeds. In addition, the word "element" also transforms into the meaning of holding one's own characteristics. For example, the six consciousness elements, because they hold their own characteristics for their respective uses, are elements. It also transforms into the meaning of holding the objects of cause and effect. Such as the realms of objects and faculties. In addition, there is also the meaning of summarizing and holding all aspects of dharmas. Such as the eighteen realms mentioned here, how not