Chinese
为了这个缘故，用小鹿的血装满水池沐浴，再焚烧非人的脂肪就会有好处，得知这件事后，迷人的女子想出了杀人的方法，女儿听到后，取回了顶髻宝珠，也将戒指托付给了之前的仙人。穿越险峻道路的方法是，越过九座黑山，以及在那之上的雪山等十二座大山，还有包括檀香山在内的四座山，在那之后，有罗刹和蛇，巨大的水流以强大的力量奔腾，还有剧烈旋转的漩涡，以及夜叉和罗刹女，还有许多河流等等，告诉他不要来，请求延缓并阻止。如果无法阻止而来，就用这些药物、秘密咒语和解毒药等等，留下口信后就离开了。年轻人回到家后，因失去女儿而悲伤，一边追赶一边像留下口信那样，战胜了所有那些恐惧，来到了令人愉悦的非人城市。在那里，许多非人的女儿正在取水，询问原因，她们说为了洗去迷人女子身上的人的气味。他没有让人察觉，将戒指的封口扔向水罐，戒指落在了迷人女子的怀里，她知道他来了，就说让他待在僻静处，然后问父亲，如果她的丈夫来到这里，你会怎么做？父亲愤怒地说要把他剁成七块。摆脱了所有束缚后，他说如果他真的来了，就把你和一千个女儿以及所有财富都给他，这样承诺了。之后，当年轻人被展示出来时，因为他非常英俊而感到惊奇。为了考验他，摆放了七棵金树、七棵多罗树、七面大鼓、七头猪。年轻人的剑像莲花一样湛蓝，将所有的金树都变成了灰烬。其他的都变成了灰色的粉末，这非常令人惊奇。国王像自己承诺的那样献出了女儿，并在宫殿里享受着巨大的财富。后来，年轻人想念父母，带着一千名妃嫔和巨大的财富，凭借非人的力量从空中来到了象城的家中。财主国王感到高兴和惊奇，并将他安置在王位上。财善国王统治了十年。
English
For that reason, bathing in a pool filled with the blood of a small deer and burning the fat of non-humans would be beneficial. Having learned of this, the captivating woman devised a method to kill him. The daughter, upon hearing this, retrieved the crest jewel and also entrusted the ring to the former sage. The way to cross the perilous path is to traverse nine black mountains, and beyond them, twelve great mountains including the snowy mountains, and also four mountains including sandalwood mountain. Beyond that, there are rakshasas and snakes, great currents of water rushing with powerful force, and violently swirling eddies, as well as yakshas and rakshasis, and many rivers, etc. Tell him not to come, request a delay and prevent it. If he comes without being prevented, use these medicines, secret mantras, and antidotes, etc. Leaving a message, she departed. When the young man returned home, grieving for the loss of his daughter, he followed, overcoming all those fears as the message had indicated, and arrived at the delightful city of the non-humans. There, many daughters of the non-humans were fetching water. When asked the reason, they said it was to wash away the human scent from the captivating woman. Without letting them notice, he threw the seal of the ring towards the water jar, and the ring fell into the lap of the captivating woman. Knowing that he had come, she said to keep him in seclusion, and then asked her father, "If her husband comes here, what will you do?" The father angrily said he would chop him into seven pieces. Having freed himself from all bonds, he promised, "If he really comes, I will give you and a thousand daughters along with all the wealth." Then, when the young man was presented, they were amazed because he was very handsome. To test him, they placed seven golden trees, seven tala trees, seven great drums, and seven pigs. The young man's sword, as blue as a lotus, turned all the golden trees to ashes. The others were turned into grayish powder, which was very astonishing. The king, as he had promised, offered his daughter and resided in the palace with great wealth. Later, the young man remembered his parents and, with a thousand consorts and great wealth, went from the sky to the house in Elephant City by the power of the non-humans. The wealthy king was pleased and amazed and placed him on the throne. King Wealthy Good ruled for ten years.
Chinese
通过无有定期的盛大供养，发愿证得菩提。要知道，圣者们是为了依随世间的方式，引导其他人走向超越世间的道路，才这样做的。第七，讲述了所欲与不欲颠倒而生的痛苦。总的来说，在没有对欲望的过患生起厌离之前，希求之事成与不成的希望和疑虑束缚着世间是规律。低劣者们即使努力追求自己想要的东西也无法得到，因此贫困；由于没有属于自己的受用，那些贫穷的人们，无论何时何地，都因为没有御寒的衣服而受寒冷侵袭；因为没有饮食的受用，而遭受饥渴的折磨，为了消除这些痛苦而寻求各种方法。如果事情能够成功该多好啊，这样想着，被事情成功与否的希望和疑虑所左右，从事贸易以求利润，受雇佣而担忧亏损，从事畜牧，耕田，割草砍柴，买卖屠宰等与佛法不符且对来世无益的放逸罪业，完全受到这些罪业的支配，使得修持正法的良好所依——身语二者白白浪费，在无间断的劳累和痛苦中度过。而那些拥有受用的人们，也因为不知满足，被不断寻求的痛苦所折磨，总是想着食物，由于业力的驱使，没有闲暇，在地上奔波游荡，实际上就是真正的饿鬼啊。以上就是这个意思。第二，详细阐述剩余的三种真谛，分为三部分：阐述集谛、道谛和灭谛。首先，阐述集谛：所有这些痛苦的所依是近取五蕴，即成熟之色，并执着于此，认为这是我的色，如果真实地执着，那么依靠它，无论发生什么痛苦，感受会通过体验来了解它的自性。意识会将其视为不悦意的相状并加以排除，思维会持续不断地束缚着业
English
Through grand offerings made without a fixed time, aspirations were made to attain enlightenment. It should be understood that the noble ones act in this way in order to guide others to the path that transcends the world, by relying on worldly customs. Seventh, explaining the suffering that arises from the inversion of what is desired and undesired. In general, as long as aversion to the faults of desire has not arisen, the hope and doubt of whether the desired thing is achieved or not binds the world as a natural law. Inferior beings, even if they strive to obtain the objects of their desire, cannot find them and are therefore impoverished; because they do not have possessions under their control, those poor beings, at all times and in all ways, suffer from the cold because they do not have clothes to wear; because they do not have the enjoyment of food and drink, they are tormented by hunger and thirst, and when they seek various ways to alleviate these sufferings, they think, 'How wonderful it would be if the matter could be accomplished,' and are swayed by the hope and doubt of whether the matter is accomplished or not, engaging in trade for profit, worrying about losses when hired, engaging in animal husbandry, plowing fields, cutting grass and chopping wood, buying and selling slaughter, and other heedless sinful deeds that are incompatible with the Dharma and do not benefit the future, completely dominated by these sinful deeds, causing the good basis for practicing the sacred Dharma—the body and speech—to be wasted in vain, and spending time in uninterrupted labor and suffering. And those who have possessions are also tormented by the suffering of constantly seeking because they are not content, always thinking only of food and drink, and due to the power of karma, they have no leisure and wander around on the earth, and are in fact real pretas. That is the meaning. Second, elaborating on the remaining three truths, which are divided into three parts: explaining the truth of the origin, the truth of the path, and the truth of cessation. First, explaining the truth of the origin: the basis of all these sufferings is the five aggregates of close grasping, that is, the form of maturation, and clinging to it, thinking, 'This is my form,' if one truly clings to it, then relying on it, whatever suffering arises, feeling will know its nature through experience. Consciousness will regard it as an unpleasant aspect and eliminate it, and thought will continuously bind the karma.
Chinese
而且，行蕴能造作未来一切痛苦的种子或因。识蕴认为“这是痛苦”，并通过“我的”等方式将一切痛苦都视为己有，成为领受者。其余二蕴也是如此，将乐受执著为想要的相状，并努力实现它；将舍受执著为非二者的相状，并任其自然。因此，这五取蕴，在与无明相应的层面上，是所有痛苦因果的基础，并且由于它们的存在而产生。因此，轮回中的所有痛苦都源于此。只要这些蕴没有停止，痛苦也不会停止，因此它们是万物的所依、种子和异熟的执持者，是容器。有漏的蕴是未来一切再生的因，果蕴是先前的果，现在是痛苦的领受者或主人。或者，色蕴依赖于产生，所以是生处；受蕴通过体验是所依；想蕴通过持续执著是容器；行蕴通过从因中造作是因；识蕴是业所抛弃的果，是体验者的主人。因此，应该了解如上所述的方式，即通过了解五取蕴的特征，对痛苦的真相、轮回的自性生起厌离心。并且，由于对存在的贪爱所引发的烦恼所驱使，所积累的一切善、非善、不动业，都是将众生抛向轮回的因，因此，应该以连根拔起执著为我的方式，舍弃轮回中所有痛苦的根源——业和烦恼。也就是说，要这样做。在此，对属于痛苦和集谛的五蕴稍作阐述，分为体性和分类两种。首先是体性：可被破坏的是色蕴的体性，体验感受是受蕴的体性，执取相状是想蕴的体性。
English
Moreover, the aggregate of formation (saṃskāra) creates the seeds or causes of all future suffering. The aggregate of consciousness (vijñāna) perceives "this is suffering," and through means such as "mine," it claims all suffering as its own, becoming the receiver. The other two aggregates are similar: they grasp pleasure as a desirable characteristic and strive to achieve it; they grasp equanimity as a characteristic of neither, and leave it as it is. Therefore, these five aggregates of clinging, in their aspect of being associated with ignorance, are the basis of all causes and effects of suffering, and because they exist, suffering arises. Thus, all the sufferings of samsara originate from them. As long as these aggregates do not cease, suffering will not cease, so they are the support of all things, the holders of seeds and maturation, and the container. The contaminated aggregate that is the cause is the cause of all future rebirths, and the aggregate that is the result is the fruit of the previous one. Now, it is the receiver or owner of suffering. Alternatively, the form aggregate arises in dependence, so it is the source; feeling experiences, so it is the support; perception continuously grasps, so it is the container; formation acts from causes, so it is the cause; and consciousness is the fruit thrown by karma, and the owner of the experience. Therefore, one should understand the manner described above, that is, by understanding the characteristics of the five aggregates of clinging, one should develop revulsion for the truth of suffering, the nature of samsara. And, driven by the afflictions caused by craving for existence, all the virtuous, non-virtuous, and unwavering actions accumulated are the cause of throwing beings into samsara. Therefore, one should abandon the root of all suffering in samsara—karma and afflictions—by uprooting the grasping at self. That is, do it. Here, the five aggregates belonging to both suffering and its origin are explained in a little more detail, divided into characteristic and division. First, the characteristic: that which can be destroyed is the characteristic of the form aggregate; experiencing feelings is the characteristic of the feeling aggregate; grasping at characteristics is the characteristic of the perception aggregate.
Chinese
的体性。除了四大之外，由其他因缘所造作，是造作的体性。境之义理，是识的体性。 第二， 受是苦、乐、舍三种。 想是广大、微小、中等三种。 行是相应的行，心所五十一种中，除了受和想二者，行有四十九。不相应行有二十三种。 心所五十一种是：受、想、思、触、作意。这些是五遍行。欲、胜解、念、定、慧，境是各别决定五。信及惭、知惭有，无贪、无嗔、无痴。精进、轻安、不放逸，舍、不害。这些是十一善心所。贪、嗔、慢及无明、见、疑，是六根本烦恼。忿、恨、覆、恼，嫉、悭、诳、谄、憍，害、无惭、无愧、昏沉，掉举、不信、懈怠及放逸、失念、散乱，不正知是二十随烦恼。睡眠、恶作、寻、伺是四不定。 如是，所有这些都与心是异体，以所依、所缘、行相、时间和体性这五种相同的方式而相同。 这二者也依于一个根，缘于一个境，二者也执持一个行相，同时生起，并且一一法体相等。这些也在一个心的眷属中。
English
The characteristic of formation. Apart from the four great elements, it is formed by other causes and conditions, which is the characteristic of formation. The meaning of objects is the characteristic of consciousness. Second, the classification: If form is classified, there are four causal forms: earth, water, fire, and wind. Resultant forms are the five sense faculties and the five objects. Non-revealing forms and the other eleven are easy to understand. Non-revealing forms are: As stated in the Treasury of Knowledge: "Non-revealing has three aspects, namely vows, non-vows, and intermediate." Thus, vowing for virtue is a vow, vowing for non-virtue is a non-vow, and virtue and non-virtue without vows are intermediate. These also arise from the great elements of body and speech, and constantly follow even in states of mindlessness and distraction. This is only accepted by the Vaibhashikas, while the Sutrantikas and above do not accept non-revealing forms. Feeling is of three types: pleasure, pain, and neutral. Perception is of three types: vast, small, and medium. Formation is the associated formation, among the fifty-one mental factors, excluding feeling and perception, there are forty-nine formations. There are twenty-three non-associated formations. The fifty-one mental factors are: feeling, perception, intention, contact, and attention. These are the five omnipresent ones. Desire, conviction, mindfulness, concentration, and wisdom, the objects are the five individually determined ones. Faith, shame, conscientiousness, non-attachment, non-hatred, non-ignorance. Diligence, pliancy, conscientiousness, equanimity, non-harmfulness. These are the eleven virtuous mental factors. Attachment, anger, pride, ignorance, view, and doubt are the six root afflictions. Wrath, resentment, concealment, vexation, jealousy, stinginess, deceit, cunning, arrogance, harmfulness, shamelessness, lack of conscientiousness, dullness, excitement, lack of faith, laziness, negligence, forgetfulness, distraction, and non-intelligence are the twenty secondary afflictions. Sleep, regret, investigation, and analysis are the four uncertain ones. Thus, all of these are different entities from the mind, and are the same in terms of the five similarities: basis, object, aspect, time, and substance. These two also rely on one sense faculty, focus on one object, both grasp one aspect, arise at the same time, and are equal in substance individually. These also exist in the retinue of one mind.