Chinese
这些是。感受的蕴中，感受有苦乐舍三种，或者，内部分为，感受有乐和悦意，痛苦和不悦意，舍，共五种。想是执取相状，或者，作为先前的征兆，有无，是不是，好坏高低，大小地执取，并且，这是白色的，这是红色的，这是人，这是家畜等地将声音和意义联系起来执取，或者将名称和意义执取为一体。感受和想之外的贪欲等不善，信心等善，睡眠等无记的状态中，所有分别念都是行蕴的真实，称为相应行。不相应行只是对事物生灭和增减的差别进行分别假立，实际上并不存在。识蕴是，眼识，耳识，鼻识，舌识，身识，意识，即六种入识，以及具有烦恼的意，阿赖耶识等，总共八识。这五蕴包含了所有有为法的法，被称为物质的都包含在色蕴中，识包含在后面的四蕴中。如果对蕴进行分类，有被有情相续所摄和未被摄两种，被相续所摄的是，有情的身语意三种，未被摄的是器世间。蕴的含义是多未聚集，色蕴是，由微尘积累聚集而成，是真实的多未聚集，而识并不完全具备真实的多未聚集的含义，但是，将很多前后刹那的识积累聚集，是分别假立的蕴。从蕴之外转变的是无实，因为，它们没有真实的生灭果因等，蕴是由各种因缘所产生的，因此，不像许多外道所认为的那样，不是从自在天的意愿开始，才产生了蕴。所谓时间的
English
These are. In the aggregate of feeling, feeling has three types: pleasure, pain, and equanimity. Or, internally divided, feeling includes pleasure and joy, suffering and displeasure, and equanimity, making five in total. Perception is grasping at characteristics or taking them as prior signs, such as existence and non-existence, right and wrong, good and bad, high and low, large and small. It also involves grasping, such as "This is white," "This is red," "This is a person," "This is a domestic animal," connecting sounds and meanings, or grasping names and meanings as one. Apart from feeling and perception, non-virtues such as desire, virtues such as faith, and states of neutral such as sleep, all conceptualizations are the actual aggregate of formations, known as associated formations. Non-associated formations are merely conceptual constructs based on the differences of arising, ceasing, increasing, and decreasing of phenomena, but they do not exist as substances. The aggregate of consciousness includes eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness, which are the six entry consciousnesses, as well as the afflicted mind, along with the alaya consciousness, making a total of eight consciousnesses. These five aggregates encompass all conditioned phenomena. Those known as material are included within the aggregate of form, and consciousnesses are included within the latter four aggregates. If we classify the aggregates, there are two types: those included within the continuum of sentient beings and those not included. Those included within the continuum are the body, speech, and mind of sentient beings, and those not included are the container world. The meaning of aggregate is not amassed into many; the aggregate of form is actually amassed into many from the accumulation and gathering of particles. Although consciousnesses do not fully possess the meaning of actually being amassed into many, the accumulation and gathering of many prior and subsequent moments of consciousness is a conceptually constructed aggregate. That which is transformed from the aggregates is non-substantial, because they do not have actual arising, ceasing, results, causes, and conditions. The aggregates are produced by various causes and conditions, therefore, unlike the beliefs of many non-Buddhists, the aggregates did not arise from the prior intention of Ishvara (the Lord of Power). The so-called time
Chinese
也不是由其他实物所产生。如顺世外道数论派所认为的那样，微尘贪欲、黑暗、嗔恨、勇敢善良，这三者混合成一体而成为共同的基础，那就是自性，也不是从那自性中产生的。不是从不相符的因中产生，也不是从自己的本体中产生自己，因为那是不可能的。万物也不是随心所欲地产生和毁灭，这里随心所欲是指像从天而降一样，不依赖其他因缘而想要自己产生的情况。也不是没有原因，因为有时产生，有时消失。因此，是从相符的因，也就是依赖各种因缘而产生的，无知和贪爱必须先存在。不应该产生和出现由那些烦恼所激发的业的集合。从一开始就应该修习无我和空性，但显现地了知和证悟的最初界限是在见道时出现的。那些阻止它们的理由暂时不说了，以后再了解。执持戒律苦行于自身，颠倒见解以及与怀疑，这三种随缚是中士，请知晓是关闭城市的门闩。见道所断的三种随缚是执持戒律苦行，有身见和怀疑。戒律是自己内部的佛教徒所主要称道的，苦行是外道所主要称道的。或者从舍弃所舍弃的角度来说是戒律，从修持所修持的角度来说是苦行。也就是说，外道们展示五火，从山上跳下，像鹿一样的苦行等等，更不用说那些认为通过错误的苦行可以解脱的人了。即使是身语的断恶行善的戒律，如果没有出离心和正确的智慧，仅仅认为通过戒律就能解脱，那就是执持戒律为殊胜。身，指的是身体的生处，以及分为身语意三者的身体。
English
Nor is it produced by another substance that is inherently existent. As the non-Buddhist Samkhya school asserts, the particles of desire, darkness, hatred, and courageous goodness are mixed into one entity, becoming a common basis, which is nature itself. It is not produced from that nature either. It does not arise from dissimilar causes, nor does it arise from its own essence, as that is impossible. Things are not produced and destroyed by arbitrary will, where arbitrary will is like a descent from the sky, wanting to arise spontaneously without relying on other causes and conditions. Nor is it without cause, because sometimes it arises and sometimes it ceases. Therefore, it arises from concordant causes, that is, from various interdependent causes and conditions. Ignorance and craving must necessarily precede it. The aggregates of karma provoked by those afflictions should not be produced and arise. From the beginning, one should meditate on selflessness and emptiness, but the initial boundary of manifestly knowing and realizing them occurs on the path of seeing. The reasons for preventing them are not mentioned for now, but will be understood later. Holding precepts and asceticism as supreme in oneself, distorted views and doubt, these three fetters are those of the intermediate person, please know that they are like the bolts that close the city gates. The three fetters to be abandoned on the path of seeing are holding precepts and asceticism as supreme, the view of the aggregates as a real self, and doubt. Precepts are mainly praised by Buddhists within their own tradition, while asceticism is mainly praised by non-Buddhists. Alternatively, from the perspective of abandoning what is to be abandoned, it is precepts, and from the perspective of practicing what is to be practiced, it is asceticism. That is to say, what need is there to mention those non-Buddhists who display five fires, jump from mountains, practice asceticism like deer, and so on, who think that liberation can be attained through wrong asceticism? Even if it is the precepts of abandoning evil and doing good with body and speech, without the thought of renunciation and correct wisdom, merely thinking that liberation can be attained through precepts alone is holding precepts as supreme. "Body" refers to the sense-sphere of the body, and the body that is divided into body, speech, and mind.
Chinese
不是的，因为“身”是指自性，所以执着于自性的颠倒的我之见，即有身见。怀疑是指此时对四谛的意义产生怀疑，即从因集谛产生果苦谛，从因道谛获得果灭谛涅槃产生怀疑。这三种结如同阻挡通往解脱之城的门。要知道这是妨碍听闻的主要烦恼，所以要努力断除。见道所断的烦恼，虽然有无边无际，但为何要在此特别提及三种结呢？如《俱舍论》所说：“不欲行及路错谬，于道怀疑唯此尔，解脱行路为障碍，是故经中说三种。”如同有身见是不想走路，持戒禁取见是路走错了，怀疑是对道路产生怀疑一样，它们是阻碍通往解脱之路的障碍，并且是见道所断烦恼中的主要烦恼。第四个要点是劝诫修持三种增上学，其中劝诫修持三种增上学是：解脱依赖于自己，于此无有他者能为助伴，听闻、持戒、具禅定，于四种真谛勤精进。增上学是指成为无漏道之自性的圣者相续的三种学。解脱是，如果认为不依赖自己修道，而是通过他人给予加持等方式就能获得，那是不对的。虽然必须依赖自己修持道路才能获得解脱，但如果自己不努力，他人帮助也是不可能获得的。因此，要听闻经典中无垢的意义，思维和修习其意义，这是增上慧学的因；安住于断除十不善业的戒律等，这是增上戒学的因；修习奢摩他禅定等，这是增上定学的因。因此，要通过具备听闻、持戒和禅定等，努力修习四谛的意义。
English
No, because "body" refers to self-nature, so the view of clinging to the inverted self of one's own self-nature is the view of the aggregation of existence. Doubt refers to doubting the meaning of the Four Noble Truths at this time, that is, doubting that the fruit of suffering arises from the cause of the origin of suffering, and that the fruit of cessation, Nirvana, is obtained from the cause of the path. These three bonds are like blocking the gate to the city of liberation. Know that this is the main affliction that hinders hearing, so you must strive to eliminate it. Of the afflictions to be abandoned by the path of seeing, although there are infinite, why are the three bonds specifically mentioned here? As the Abhidharmakosha says: "Not wanting to go, and the path is wrong, and doubting the path is only this. Obstructing the path to liberation, therefore the three are taught in the sutras." Just as the view of the aggregation of existence is not wanting to walk, the view of holding to precepts and vows is taking the wrong path, and doubt is doubting the path, they are obstacles that hinder the path to liberation, and are the main afflictions among those abandoned by the path of seeing. The fourth point is to advise the practice of the three higher trainings, in which the advice to practice the three higher trainings is: Liberation depends on oneself, there is no other who can be a companion in this, listen, keep the precepts, have meditation, strive diligently in the four truths. The higher training refers to the three trainings of the noble lineage that have become the self-nature of the unpolluted path. Liberation is, if it is thought that it can be obtained not by relying on oneself to practice the path, but by others giving blessings, etc., that is not correct. Although it is necessary to rely on oneself to practice the path in order to obtain liberation, it is impossible to obtain it with the help of others without one's own efforts. Therefore, one must hear the immaculate meaning of the scriptures, and think and meditate on its meaning, which is the cause of the higher training of wisdom; abiding in the precepts of abandoning the ten non-virtuous deeds, etc., which is the cause of the higher training of morality; practicing shamatha meditation, etc., which is the cause of the higher training of concentration. Therefore, one must strive to practice the meaning of the Four Noble Truths by possessing hearing, morality, and meditation, etc.
Chinese
愿吉祥！对于包含正文和引申意义的三种学修的教诲是：正文是增上戒律、增上智慧和，增上心，要恒常修学。一百五十多种学处，也完全包含在这三者之中。从最初的修行阶段开始，就必须修学三种学修。在资粮道和加行道的阶段，学修会不断增上。当获得见道时，三种学修成为世俗的因，转变为增上的三种学修。因为这是圣道正行的增上三种学修，所以要恒常修学增上戒律、增上智慧和增上心，即禅定，从而获得寂灭涅槃的果位。学修之处，如比丘的二百五十三条戒律等无数戒律，大小乘经藏中所说的所有戒律，也都完全包含在这三种学修之中。因此，要精勤地修持这些。引申意义是：自在身证悟，正念善逝者，以一乘道就，已近作开示。此乃隐蔽后，显现作守护，失念则一切，诸法将毁坏。以“自在”的意义，称国王为“土地的自在者”，并说“请您证悟国土”。这里“身”指的是自性，即对自身、他身、器世界和有情世界的一切自性进行观察，了解事物的实相，这就是胜观和正知。而且，必须守护不散乱的正念。因为正念能使一切善法增长。因此，一切善逝都已开示趋入一乘道的途径，即一切佛都修持此道之义。因此，必须毫不散乱地努力守护和保持这种正念。如果从正念中退失，就会失去正知。由于没有正知，包括三种学修在内的一切法都将毁坏。以上是对见道所讲内容的总结：见道的体性是新获得的、现量见到法性的智慧，并且四谛中无常等十六种行相
English
May there be auspiciousness! The instruction on the three trainings, including the main points and the implied meanings, is as follows: The main points are higher discipline, higher wisdom, and higher mind. Always train in higher mind. Even the one hundred and fifty-odd trainings are completely included within these three. From the very beginning of practice, one must train in the three trainings. During the stages of accumulation and application, the training increases. When the path of seeing is attained, the three trainings become the cause of the mundane, transforming into the three higher trainings. Because these are the three higher trainings of the actual basis of the noble path, always train in higher discipline, higher wisdom, and higher mind, that is, samadhi, so that you may attain the state of peace and nirvana. The objects of training, such as the two hundred and fifty-three precepts of a bhikshu and countless others, all those taught in the Tripitaka of the Greater and Lesser Vehicles, are also completely included within these three trainings. Therefore, diligently practice these. The implied meaning is: Empowerment, body, realization, mindfulness, Sugata, On the path of the one vehicle, have closely shown. That is concealed, then manifestly protected, If mindfulness is lost, all dharmas will be destroyed. By the meaning of "empowerment," calling the king "lord of the earth" and saying, "Please realize the land." Here, "body" means nature, that is, thoroughly examining the nature of oneself, others, the environment, and all beings, and knowing the reality of things is vipashyana and samprajanya. Moreover, mindfulness must be maintained without distraction. Because mindfulness causes all virtuous dharmas to increase. Therefore, all the Sugatas have closely shown the path of the one vehicle, that is, the meaning that all Buddhas practice this. Therefore, one must diligently guard and maintain such mindfulness without distraction. If one falls away from mindfulness, one will lose samprajanya. Because of the absence of samprajanya, all dharmas, including the three trainings, will be destroyed. The above is a summary of the meaning of the path of seeing: The nature of the path of seeing is the newly acquired wisdom that directly sees the nature of reality, and the sixteen aspects of the four truths, such as impermanence.