Chinese
因此，这里是指后者，因为依次展示了苦谛、集谛、灭谛和道谛这四种真谛。这样展示是有必要的，首先需要了解无常、痛苦等苦谛的两种对境。了解了这些，如果考察其原因是否存在，就会知道身和烦恼是其原因，从而产生舍弃这二者的愿望。然后，知道苦和集二者止息的灭谛存在，从而产生获得它的愿望。然后，看到需要修习获得灭谛的道谛，从而领悟到道谛是应该修习的，例如，首先需要认识疾病，然后需要了解其原因，然后需要产生从中解脱的愿望，然后就像需要服用药物一样。如《宝性论》中所说：“如病应知病因断，乐住应证药应服，痛苦因及彼灭除，如是知断证应修。”因此，第五是解释各自的体性，其中四谛的第一个是苦谛的体性、分类、各自的意义和确定方式这四点。首先，存在着由自身的原因集谛所留下的近取蕴，这是苦谛的特征或体性。第二，如果分类，则有很多种，从体性的角度来说，有遍行苦、变异苦和苦苦这三种；从体验方式的角度来说，有乐受、苦受和舍受这三种；从器情世间的角度来说，有两种。第三，一般来说，受业和烦恼的支配而连接相续的近取五蕴是粗大的行苦。像这样的蕴以及生老病死四者的总体无常也是粗大的行苦。近取蕴在自身成立时的第二个刹那不住留，这是微细的行苦。见到微细的行苦，就能见到微细的无常，因为微细的无常难以证悟，如果这样现量见到，那就是圣者的智慧。
English
Therefore, here it refers to the latter, because the four noble truths of suffering, origin, cessation, and path are shown in order. There is a need to show it in this way. First, one needs to know the two objects of suffering truth, such as impermanence and suffering. If one knows these, and examines whether their cause exists, one will know that the body and afflictions are their cause, and thus the desire to abandon these two will arise. Then, knowing that the cessation of suffering and origin, the truth of cessation, exists, the desire to attain it arises. Then, seeing that one needs to cultivate the path truth, which is the means of attaining cessation, one will understand that the path truth is to be practiced. For example, one first needs to recognize the disease, then one needs to understand its cause, then one needs to generate the desire to be liberated from it, and then one needs to take medicine. As it says in the Uttaratantra Shastra: 'Like disease should be known, the cause of disease should be abandoned, the state of bliss should be attained, and medicine should be taken. Suffering, its cause, and its cessation, as well as the path, should be known, abandoned, realized, and practiced.' Therefore, the fifth is to explain the individual entities, of which the first of the four truths is the nature, divisions, individual meanings, and methods of determination of the truth of suffering. First, there exists the appropriated aggregates that are the result of the truth of origin, which is its own cause. This is the characteristic or nature of the truth of suffering. Second, if divided, there are many divisions. From the perspective of nature, there are three types: pervasive suffering, suffering of change, and suffering of suffering. From the perspective of experience, there are three types: pleasure, pain, and neutral feeling. From the perspective of container and contained, there are two types. Third, in general, the five appropriated aggregates that connect the continuum under the influence of karma and afflictions are the gross suffering of conditioning. Even the general impermanence of the four, birth, aging, sickness, and death, together with such aggregates, is the gross suffering of conditioning. The fact that the appropriated aggregates do not remain for even a second moment after their own establishment is the subtle suffering of conditioning. Seeing the subtle suffering of conditioning is seeing the subtle impermanence, because the subtle impermanence is difficult to realize, and seeing it directly in this way is the wisdom of the noble ones.
Chinese
因为是生，行苦普遍存在，有理由说行苦，因为业和烦恼所造作，遍及三界，也遍及其他二苦，所以才这么说。如果是行苦，则不必遍及三界，因为我们自己的近取蕴没有遍及三界。生老病死四者之中，生老二者是行苦的主要部分，而病死则不同，因为它们大多是变苦和苦苦中的任何一种。有变苦，如行走时暂时停留的快乐，以及品尝食物味道的快乐等，被认为是变苦。体验肾脏疼痛和被武器伤害的感觉等剧烈痛苦是苦苦，因为它们在世间也是非常剧烈的痛苦。第四，苦谛有四种相，有漏近取蕴，是无常的，因为是由因缘所生。是痛苦的，因为是业和烦恼的自在者。是空无自我的，因为我不是由其他事物所创造的。具有无我相，因为其自性不是我。第二，集谛，有体性、分类、各自的意义和确定相状的方式四种。第一，存在，因为能产生自身果报苦谛的，从各方面来说都是烦恼的真谛，是集谛的体性或定义。第二，如果分类，则有两种，即烦恼集和业集。第三，在业和烦恼二者中，烦恼集有两种，即根本烦恼和近烦恼。根本烦恼有六种，即贪欲、嗔恚、我慢、无明、有疑烦恼、见烦恼。近烦恼有二十种，即忿怒、怀恨、覆藏、恼怒、嫉妒等。
English
Because it is birth, the suffering of formation is pervasive, and there is a reason to say the suffering of formation, because it is created by karma and afflictions, pervades the three realms, and also pervades the other two sufferings, so it is said. If it is the suffering of formation, it does not necessarily pervade the three realms, because our own clinging aggregates do not pervade the three realms. Among the four: birth, old age, sickness, and death, birth and old age are the main parts of the suffering of formation, while sickness and death are different, because they are mostly either the suffering of change or the suffering of suffering. There is the suffering of change, such as the happiness of temporarily staying while walking, and the feeling of tasting the taste of food, which are regarded as the suffering of change. Experiencing kidney pain and the feeling of being wounded by weapons, such intense pain is the suffering of suffering, because they are also very intense suffering in the world. Fourth, the Truth of Suffering has four aspects, the contaminated clinging aggregates are impermanent, because they are produced by conditions. It is suffering, because it is under the control of karma and afflictions. It is empty of other purposes, because I am not created by other things. It has the aspect of no-self, because its own nature is not self. Second, the Truth of Origin, has four aspects: nature, classification, the meaning of each, and the way to determine the aspects. First, it exists, because it can produce the Truth of Suffering as its own result, and in all respects, the truth of afflictions is the nature or definition of the Truth of Origin. Second, if classified, there are two types, namely the origin of afflictions and the origin of karma. Third, among the two, karma and afflictions, there are two types of the origin of afflictions, namely fundamental afflictions and near afflictions. There are six fundamental afflictions, namely desire, anger, pride, ignorance, afflicted doubt, and afflicted views. There are twenty near afflictions, namely anger, resentment, concealment, annoyance, jealousy, etc.
Tibetan
་སེར་སྣ་དང་གཡོ་དང་སྒྱུ་དང་རྒྱགས་པ་དང་རྣམ་པར་འཚེ་དང་ངོ་ཚ་མེད་པ་དང་ཁྲེལ་མེད་པ་དང་རྨུགས་པ་དང་རྒོད་པ་དང་མ་དད་པ་དང་ལེ་ལོ་དང་བག་མེད་དང་བརྗེད་ངས་དང་ཤེས་བཞིན་མ་ཡིན་པ་དང་རྣམ་པར་གཡེང་བ་དང་ཉི་ཤུ་ཡོད་པའི་ཕྱིར། འོན་ཀྱང་སྲེད་པ་ཉོན་མོངས་པའི་ཀུན་འབྱུང་གི་གཙོ་བོ་ཡིན་ཏེ། ཐམས་ཅད་དུ་འགྲོ་བ་རྣམ་པ་དྲུག་གི་སྒོ་ནས་གཙོ་བོར་འགྱུར་བའི་ཕྱིར་ཏེ། ཀུན་ལས་བཏུས་ལས། འདི་ལྟར་སྲེད་པ་ནི་དངོས་པོ་ནི་ཐམས་ཅད་དུ་འགྲོ་བ་དང་། གནས་སྐབས་ཐམས་ཅད་དུ་འགྲོ་བ་དང་། དུས་ཐམས་ཅད་དུ་འགྲོ་བ་དང་། ཁམས་ཐམས་ཅད་དུ་འགྲོ་བ་དང་། ཚོལ་བ་ཐམས་ཅད་དུ་འགྲོ་བ་དང་། རྣམ་པ་ཐམས་ཅད་དུ་འགྲོ་བའོ། ། ཞེས་གསུངས་པའི་ཕྱིར། སྲེད་པ་དེ་ལ་གསུམ་ཡོད་དེ། འདོད་སྲེད། འཇིགས་སྲེད། སྲིད་སྲེད་གསུམ་ཡོད་པའི་ཕྱིར། དེ་གསུམ་གྱི་ངོ་བོ་ཡོད་དེ། ཟག་བཅས་ཀྱི་ཡུལ་གཟུགས་སྒྲ་སོགས་ཡིད་དུ་འོང་བ་ལ་མི་འབྲལ་བར་འདོད་པའི་སྲེད་པ་དང་པོ། ཡུལ་ཡིད་དུ་མི་འོང་བ་ལ་འབྲལ་བར་འདོད་པའི་སྲེད་པ་གཉིས་པ། འཆི་བའི་དུས་སུ་ཕུང་པོ་ལ་སྲེད་པའི་སྲེད་པ་དེ་གསུམ་པ་ཡིན་པའི་ཕྱིར་ཏེ། ལས་ཀྱི་ཀུན་འབྱུང་ལ་དབྱེ་ན་དུ་མ་ཡོད་དེ། དེར་གྱུར་པའི་དགེ་མི་དགེ་ལུང་མ་བསྟན་གསུམ་དང་། སྒོ་གསུམ་གྱི་ལས་གསུམ་དང་། གཞན་རྣམ་གྲངས་ཀྱིས་དབྱེ་ན་བསོད་ནམས་དང་བསོད་ནམས་མ་ཡིན་པ་དང་མི་གཡོ་བའི་ལས་གསུམ་དང་། སྐྱེ་ནས་མྱོར་འགྱུར་གྱི་ལས་སོགས་གསུམ་དང་། འཕེན་འགྲུབ་རྫོགས་བྱེད་ཀྱི་ལས་གསུམ་དང་། དཀར་ལ་རྣམ་སྨིན་དཀར་བའི་ལས་སོགས་གསུམ་དང་། སྡོམ་སྡོམ་མིན་པར་མའི་ལས་གསུམ་རྣམས་སུ་ཡོད་པའི་ཕྱིར། ཟག་མེད་ཀྱི་ལས་ནི་ལས་ཀྱི་ཀུན་འབྱུང་དུ་མི་འདོད་དེ། དེ་ཟག་བཅས་མ་ཡིན་པའི་ཕྱིར། སོ་སྐྱེའི་རྒྱུད་ཀྱི་དགེ་མི་དགེའི་ལས་གཉིས་ཕལ་ཆེར་ལས་ཀྱི་ཀུན་འབྱུང་ཡིན་པའི་འཁོར་བའི་རྒྱུ་བྱེད་ཀྱང་། ངེས་འབྱུང་བྱང་ཆུབ་ཀྱི་སེམས་ལྟ་བ་རྣམ་དག་རྣམས་དང་དེས་དངོས་སུ་ཟིན་པའི་དགེ་རྩ་རྣམས་ཀྱིས་ནི་འཁོར་བའི་རྒྱུ་མི་བྱེད་དེ། དེ་རྣམས་ནི་འཁོར་བ་སྤོང་བ་ལ་ཕྱོགས་ཤིང་དེ་འཇོམས་བྱེད་ཀྱི་གཉེན་པོ་དམ་པར་གསུངས་པའ་ིཕྱིར། བཞི་པ་རྣམས་པ་བསྒྲུབ་ཚུལ་ནི། སོ་སྐྱེའི་རྒྱུད་ཀྱི་ཟག་བཅས་ཀྱི་ལས་སྲེད་གཉིས་ཆོས་ཅན། རྒྱུའི་རྣམ་པ་ཡིན་ཏེ། རང་འབྲས་སྡུག་བསྔལ་གྱི་རྒྱུའི་གཙོ་བོ་བྱེད་པའི་ཕྱིར། ཀུན་འབྱུང་གི་རྣམ་པ་ཡིན་ཏེ། སྡུག་བསྔལ་ཡང་ཡང་ཀུན་ཏུ་སྐྱེད་པའི་ཕྱིར།
Chinese
因为有悭吝、虚伪、狡诈、傲慢、损害、无惭、无愧、昏沉、掉举、不信、懈怠、放逸、忘失、非正知、散乱这二十种（随烦恼）。然而，贪爱是烦恼的集起之主，因为在一切六道轮回中都成为主要因素。如《集论》所说：“如此，贪爱在一切事物中存在，在一切状态中存在，在一切时间中存在，在一切界中存在，在一切寻求中存在，在一切形态中存在。”因此，贪爱有三种：欲贪、有贪、色贪。这三种的体性是：第一种贪爱是不愿与有漏的对境，如色、声等悦意的对象分离；第二种贪爱是希望与不悦意的对象分离；第三种贪爱是在死亡时对蕴的贪爱。如果从业的集起来划分，则有很多种：有善、不善、无记三种；身、语、意三门的业三种；此外，如果从种类上划分，有福德、非福德和不动业三种；从生后受报的业等三种；有能引、能成、圆满的业三种；有白业和异熟是白业等三种；有戒、非戒和非二者的业三种。无漏的业不被认为是业的集起，因为它不是有漏的。凡夫相续中的善与不善二业，大多是业的集起，是轮回的因，但是，出离心、菩提心、清净见以及由此直接把握的善根等，则不作为轮回的因，因为这些是趋向于舍弃轮回，并且被认为是摧毁轮回的殊胜对治。第四，成立四相之理：凡夫相续中的有漏之业与贪爱二者，具有自性，是因之相，因为它们是产生自身果报痛苦的主要原因。具有集起之相，因为它们反复不断地产生痛苦。
English
Because there are twenty (secondary defilements) such as stinginess, deceit, pretense, arrogance, harm, shamelessness, lack of embarrassment, dullness, agitation, lack of faith, laziness, carelessness, forgetfulness, non-mindfulness, and distraction. However, craving is the main origin of afflictions, because it becomes the main factor in all six realms of existence. As stated in the Compendium of Topics, "Thus, craving exists in all things, exists in all states, exists in all times, exists in all realms, exists in all searches, and exists in all forms." Therefore, there are three types of craving: desire craving, fear craving, and existence craving. The nature of these three is: the first craving is the desire not to be separated from desirable objects of contaminated realms, such as forms and sounds; the second craving is the desire to be separated from undesirable objects; the third craving is the craving for the aggregates at the time of death. If we divide the origin of karma, there are many types: there are three types of virtuous, non-virtuous, and neutral; three types of karma of body, speech, and mind; in addition, if we divide by categories, there are three types of meritorious, non-meritorious, and unwavering karma; three types such as karma that ripens after being born; three types of karma that are projective, accomplishing, and completing; three types such as white karma and karma with white maturation; and three types of karma that are vows, non-vows, and neither. Untainted karma is not considered the origin of karma, because it is not tainted. The two karmas of virtue and non-virtue in the continuum of ordinary beings are mostly the origin of karma and are the cause of samsara. However, renunciation, the mind of enlightenment, pure views, and the roots of virtue directly grasped by them do not cause samsara, because these are directed towards abandoning samsara and are considered the supreme antidote to destroy it. Fourth, the way to establish the four aspects: the two, tainted karma and craving, in the continuum of ordinary beings, have the nature of being the aspect of a cause, because they are the main cause of the suffering that is their own result. They have the aspect of arising, because they repeatedly produce suffering.