Chinese
因为它的等持是清净的，并且行境是缘于自己的四个蕴。有其语意，解脱是背离所缘之义，胜伏是以胜伏来胜伏所缘，穷尽是以穷尽使所缘直至穷尽之间都欢喜趣入的理由而如此说。解脱、胜伏、穷尽三者的顺序也如所说之次第，因为是前者生起后者的次第。第五是： 阻碍已说，剩余的， 以离贪欲结合而获得。 无色称为三界之， 有依剩余从人而生。 于二界中无色者， 以因和业力之力量产生。 于色界中诸禅定， 以彼等和法性之故。 如此出现。 那些功德法， 有获得方式的差别， 阻碍的解脱获得方式已于第二处宣说，剩余的二十五种，若是先前熟悉，则以离贪欲之门而获得，若是不熟悉，则以结合而获得。 有所依的差别， 称为无色的四种解脱和两种穷尽与六种，有三界的所依。 剩余的十种，依赖于教典，因此从人而生。 假设，上方界没有教典，因此不生，思和色也应不生于彼处，因为没有教典之故，如果这样说。 虽然在那里没有讲说听闻的教典，但思和色二者不生的过失是没有的，因为它们不违背生于上方二界，因为对于无色，以先前串习的等分之因和于其他次数所经历的业力之力量产生，于色界中，诸禅定生起，因为以彼等和法性也生起之故。 第八处的词义已说。 第三是著作圆满的事业， 包含教法的处所， 祈请宽恕过失， 以及欲求解脱而依止谨慎三种道理。 第一是： 导师之正法有两种， 即教法和证悟之自性。 执持彼者唯有讲说者， 和成办者。 如此出现。 此有二， 词义和， 总义二者。 第一是： 导师之正法，
English
Because its samadhi is pure, and its object of experience is focused on one's own four aggregates. There is meaning to the words: liberation means turning away from the object; overcoming means overcoming the object by overcoming; exhaustion means causing the object to be delighted to enter into exhaustion until exhaustion for the reason of saying so. The order of liberation, overcoming, and exhaustion is also according to the order in which they are explained, because it is the order in which the latter arises from the former. The fifth is: Cessation has been explained, the remainder is obtained by detachment from desire and union. The formless is called the three realms, the dependent remainder is born from humans. In the two realms, the formless is produced by the power of cause and action. In the realm of form, all meditations are due to them and the nature of things. It appears like this. Those qualities have differences in how they are obtained. The way to obtain liberation from cessation has been explained in the second place. The remaining twenty-five are obtained through detachment from desire if one is familiar with them, and if one is not familiar with them, one obtains them through union. There are differences in support. The four liberations called formless, the two exhaustions, and the six have the support of the three realms. The remaining ten depend on the scriptures, so they are born from humans. If there are no scriptures in the upper realms, then thoughts and forms should not be born there, because there are no scriptures. Although there are no scriptures for teaching and listening there, there is no fault in not giving rise to thought and form, because it is not contradictory to be born in the upper two realms, because for the formless, it is produced by the power of the cause of equal share of previous habituation and the action experienced in other times, and in the realm of form, all meditations arise, because they also arise by them and by nature. The meaning of the words in the eighth place has been explained. The third is the work of completing the composition, including the place of the teachings, asking for forgiveness of faults, and the three reasons for relying on caution when desiring liberation. The first is: The teacher's sacred Dharma has two aspects: the nature of scripture and realization. Those who hold it are only those who speak and those who accomplish it. It appears like this. There are two aspects to this: the meaning of the words and the general meaning. The first is: The teacher's sacred Dharma,
Chinese
总共有两种法，即经教之法和证悟自性之法。这是因为，前者属于三藏及其相关内容，后者属于三学及其相关内容。这两种圣法，作为所立宗，具有被掌握的方式，即通过不颠倒地宣说三藏来教导他人，以及通过实践三学等来证悟，仅此而已。第二部分，总义方面，分为教法住世量、佛陀的说法方式、智者的说法方式以及合理的立场三个方面。第一方面是，如果总结佛陀的说法方式，是这样的：在《贤劫经》中说，正法住世五百年，形象法住世一千五百年。在《金鬘传》中说，住世一千年。在《月藏经》中说，住世两千年。《大悲白莲经》中说，住世一千五百年。《无垢妙女所问经》中说，两千五百年后，在红脸人的地方，圣法将会弘扬。等等。第二方面是，在《俱舍论自释》中说，如小部经那样，教法住世一千年。在《金刚经》的注释中，卡玛拉希拉说，住世三千五百年。在《成实论》中也是如此。《俱舍论大疏》中说，住世五千年。寂静吉祥称等论师也是如此说的。第三方面是，按照自宗的观点，教法住世五千年。这是通过教证和理证成立的。其他的说法应理解为具有不了义的意图。第一点是成立的。其中，教证如前所述。《五百颂》中说，分为十个五百年，第一个五百年中，阿罗汉。第二个五百年中，不还者。第三个五百年中，证得须陀洹果的人很多，因此有三个果位的篇章。然后，三个五百年中，依次是持戒、禅定和智慧的人很多，因此有三个修行的篇章。然后，三个五百年中，没有受持经藏、律藏和论藏的人，因此有三个经教的篇章。然后，第十个五百年中，由于没有清净的见解和行为，因此仅仅是受持表相。
English
There are two kinds of Dharma: the Dharma of scripture and the Dharma of realization. This is because the former belongs to the three pitakas and their related contents, and the latter belongs to the three trainings and their related contents. These two holy Dharmas, as the subject to be established, have a way of being grasped, that is, by teaching others through the unerringly speaking of the three pitakas, and by realizing through practicing the three trainings, etc., and that is all. The second part, in terms of general meaning, is divided into three aspects: the duration of the teachings, the way the Buddha spoke, the way the wise spoke, and the reasonable position. The first aspect is that if we summarize the way the Buddha spoke, it is like this: In the Bhadrakalpika Sutra, it is said that the true Dharma will last for five hundred years, and the semblance Dharma will last for one thousand five hundred years. In the Golden Garland Jataka, it is said that it will last for one thousand years. In the Moon Essence Sutra, it is said that it will last for two thousand years. In the Compassionate White Lotus Sutra, it is said that it will last for one thousand five hundred years. In the Sutra Requested by the Immaculate Goddess, it is said that after two thousand five hundred years, in the land of the red-faced people, the holy Dharma will flourish. And so on. The second aspect is that in the Commentary on the Treasury of Knowledge, it is said that, like the Minor Scriptures, the teachings will last for one thousand years. In the commentary on the Diamond Sutra, Kamalashila said that it would last for three thousand five hundred years. It is the same in the Tattvasiddhi. In the Great Commentary on the Abhidharma, it is said that it will last for five thousand years. The teachers Jampal Drakpa and others also said the same. The third aspect is that, according to our own system, the teachings will last for five thousand years. This is established by both scriptural and logical proofs. Other statements should be understood as having provisional meanings. The first point is established. Among them, the scriptural proof is as before. The Five Hundred Verses says that it is divided into ten five hundreds, in the first five hundred, Arhats. In the second five hundred, Non-returners. In the third five hundred, many people attain the fruit of Stream-enterer, so there are three chapters on the fruits. Then, in the three five hundreds, there are many people who uphold morality, samadhi, and wisdom respectively, so there are three chapters on practice. Then, in the three five hundreds, there are no people who uphold the Sutra Pitaka, the Vinaya Pitaka, and the Abhidharma Pitaka, so there are three chapters on the scriptures. Then, in the tenth five hundred, because there is no pure view and conduct, there are only those who uphold the mere signs.
Chinese
因为通过正量和理证也能成立。通过其他理证也能成立，因为现在也有许多持教士出现，亲眼见到他们使教法如实安住。虽然如此，但与经部和释论的论典中所说的不同并不相违，因为那是从意图、必要和对真实有损害这三个方面解释为不了义的缘故。有其意图，因为意在不再像以前那样有殊胜的成就。有其必要，因为是为了使所化生厌离。有损害，例如在《般若波罗蜜多后分经》中说，教法从北方逐渐弘扬到北方，以及在《无垢妙臂请问经》中说，他涅槃后两千五百年，在红脸者的国土上，正法弘扬，以及通过前面所说的理证也能成立。那些也只是就此洲而言，并非在一切方面都是确定的，而且《时轮经》中也说了一种不同的教法住世量，不仅如此，还有其他佛的教法，以及导师自己也在其他刹土中说法等，通过这些方式，教法住世和弘扬等都是存在的。那么，到现在为止，教法住世量已经过了多少呢？总的来说，证悟的教法从何时产生，又从何时消失，这个界限非常困难，但我们导师的教法，大概来说，从何时产生的量是有的，因为是从示现成佛之相开始计算的。已经过了多少的量也是有的，因为从示现涅槃之相开始，到各自进行教法纪年之间，所说的已过年份有许多不同。确实如此，因为在许多随顺俱舍的文献中，以及进行时轮历算的，以及在其他时候所作的教法纪年中，看到了许多相同和不同之处。那么，这里随顺哪一个呢？在前面所说的那些中，自己区分这个合理不合理是很困难的，但暂时还是随顺普觉父子的说法，即导师在铁猴年降生的说法。
English
Because it can also be established through valid scriptures and reasoning. It can also be established through other reasoning, because even now, many upholders of the teachings have appeared, and it is evident that they have caused the teachings to abide truthfully. Although this is the case, it does not contradict the different explanations in the sutras and commentaries, because they are explained as provisional meanings from the perspective of having three aspects: intention, necessity, and harm to reality. There is an intention, because it is intended that there will no longer be extraordinary accomplishments as before. There is a necessity, because it is for the sake of causing disciples to become disillusioned. There is harm, such as in the later part of the Perfection of Wisdom Sutra, it is said that the teachings will gradually spread from the north to the north, and in the Immaculate Goddess Sutra, it is said that 2,500 years after his passing, the Dharma will spread in the land of the red-faced ones, and it can also be established through the reasoning mentioned earlier. Those are also considered only in terms of this continent, and it is not certain in all aspects. Moreover, the Kalachakra Tantra speaks of a different duration of the teachings, and not only that, but there are also the teachings of other Buddhas, and the teacher himself also taught the Dharma in other realms, etc., through these means, the teachings abide and spread. So, how much of the duration of the teachings has passed until now? In general, it is very difficult to determine the extent of the teachings of realization, from when they arose and from when they disappeared, but the teachings of our teacher, roughly speaking, have a measure of when they arose, because it is counted from the time of showing the attainment of Buddhahood. There is also a measure of how much has passed, because from the time of showing the passing into nirvana until the time when each made their own calculation of the teachings, there are many different years that have been said to have passed. It is indeed so, because in many texts that follow the Abhidharma, and in the Kalachakra system of calculating the teachings, and in the calculations of the teachings made at other times, many similarities and differences are seen. So, which one should be followed here? Among those mentioned earlier, it is difficult to distinguish for oneself which is reasonable and unreasonable, but for the time being, we should follow the tradition of Phukpa Yabse, that the teacher was born in the Iron Monkey year.
Chinese
从（佛）寂静涅槃到现在的木兔年，已经圆满了五个五百之数。从第六个五百年的戒律篇开始，已经过去了116年，现在正处于火龙年。第二点是：我认为这部《俱舍论》的法义，大部分是按照迦湿弥罗分别说部的宗义来解释的。如果有什么错误的解释，那是我自己的过失。对于正法的宗义，佛陀是唯一的量。是这样说的。学问渊博的世亲（法师），您这部《俱舍论》是按照什么宗义来解释的呢？我认为，您，也就是世亲法师，这部《俱舍论》的法义，大部分是按照迦湿弥罗分别说部的宗义来解释的，也稍微按照经部和日光部的观点来解释。这部论著中如果有什么错误的解释，那就是我，也就是作者的过失。这不是因为这部论著的根本，也就是经和论的词句含义有错误，而是因为对于教证和证悟的正法宗义，佛陀世尊和阿罗汉智者们是唯一的量，而凡夫俗子则有可能犯错。第三点是：导师，世界的眼睛已经闭上（涅槃），掌握权势的人们大多已经逝去，在那时，那些没有见到真谛，随心所欲的人们，用他们的邪见扰乱了佛法。出家修行，珍视佛法的人们，都已趋入寂灭，没有了救怙主，那些没有节制，摧毁功德的污垢，如今正在这里横行。因此，对于佛陀的教法，就像秘密地夺走生命一样，那些污垢在力量强大的时候被发现，那些渴望解脱的人们，应当谨慎行事。是这样说的。导师，就像世界的眼睛一样，已经闭上，也就是进入了涅槃。对于佛法的宗义掌握权势的圣者们大多已经逝去，在那个时代，那些没有见到佛法真谛，随心所欲的人们，你们用邪见扰乱了佛陀的教法。你们这些人，对于教法的词句含义都错误地理解，随心所欲地行事，而且