Chinese
由于从大地产生的众多主尊和眷属彼此相同，以五种相同而被称为“相同者”。 识蕴：按照声闻乘和大多数中观派的观点，认为是六识聚；按照唯识宗、一些中观派和密宗的观点，加上染污意和阿赖耶识，认为是八识聚。 其中，六识聚是：眼识、耳识、鼻识、舌识、身识这五者是五根识，在此之上，对境产生执着的意识是第六意识。 染污意：面向内，缘于阿赖耶识，时时认为“我”，以我之相而生傲慢之心，除了圣者的等持状态，在凡夫地永远不会停止。 阿赖耶识：仅仅是了知，处于明觉状态，但不明显，缘于广大的器情世界。 这样的五取蕴，从成为后世痛苦之因的角度来说是集谛，从由先前的业所产生的角度来说是苦谛的所依。也就是说，有漏的作为因的五蕴是集谛，有漏的作为果的五蕴被称为苦谛。 因此，集谛遍及苦谛，但苦谛不遍及集谛，例如外器世界等。 第二，宣说道谛： 如此，断除了集谛的根本——执著我和我所的无明，痛苦的自性——三界所摄的五取蕴的相续断绝，从而现证灭谛的方法是：不贪恋有寂之乐，也不仅仅追求利他，处于中等的声闻和独觉的道。 那是什么呢？被有包含的所有器情世界，如阳焰的摇动，如闪电的变化，如火焰轮般刹那变化且不稳定的事物，这本身就是痛苦的自性，并且了知它是人无我的空性之后，破斥对此颠倒执着的无明，从而使业和烦恼全部断绝，为了证得涅槃之地的方便，就是道谛——在相续中生起证悟无我的智慧。
English
Because the many principal deities and retinues arising from the earth are equal to each other, they are called "Equal" due to the five equalities. The aggregate of consciousness: According to the Hearers and most Madhyamikas, it is considered as the six collections [of consciousnesses]; according to the Mind-Only school, some Madhyamikas, and the Mantrayana practitioners, it is considered as the eight collections by adding the afflicted mind (klesha-manas) and the basis-of-all (alaya-vijnana). Among these, the six collections are: the eye consciousness, ear consciousness, nose consciousness, tongue consciousness, and body consciousness, these five are the five sense consciousnesses; and on top of that, the consciousness that apprehends objects as this and that is the mind consciousness, the sixth. The afflicted mind (klesha-manas): looking inward, it focuses on the basis-of-all (alaya-vijnana), and constantly thinks "I," conceiving of itself as the self; it never ceases in the state of ordinary beings, except during the meditative equipoise of the noble ones. The basis-of-all consciousness (alaya-vijnana): it is merely knowing, abiding in a clear and aware state, but not obvious, focusing on the vast outer world and inner beings. Such five aggregates of appropriation, from the aspect of being the cause of suffering in future lives, are the origin (samudaya), and from the aspect of being produced by previous karma, they are the basis of the truth of suffering (duhkha). That is, the five aggregates that are tainted and have become the cause are the origin (samudaya), and the five aggregates that are tainted and have become the result are called suffering (duhkha). Therefore, the origin (samudaya) pervades suffering (duhkha), but suffering (duhkha) does not pervade the origin (samudaya), such as the outer world and so on. Second, explaining the truth of the path (marga): Thus, by abandoning the ignorance that grasps at self and what belongs to self, which is the root of the origin (samudaya), the continuum of the five aggregates of appropriation, which are the nature of suffering (duhkha) and are included in the three realms, is severed, and the method for realizing cessation (nirodha) is the path of the Hearers and Solitary Buddhas, who are moderate because they are not attached to the happiness of existence and do not merely seek the benefit of others. What is that? All the outer world and inner beings included in existence are like the shimmering of a mirage, like the change of lightning, and like a wheel of fire, changing in an instant and being unstable; this itself is the nature of suffering (duhkha), and knowing that it is empty of a self of a person, refuting the ignorance that grasps at it in a perverse way, thereby severing all actions and afflictions, and as a means to touch the ground of nirvana, is the truth of the path (marga)—the wisdom that realizes selflessness arising in the continuum.
Chinese
即是依止。如《亲友书》中说：此生名为痛苦与贪欲，此乃彼之广大集起因，此之止息即是解脱，能得彼者圣道八支是。如是了知应断及依止彼之方便，如四种方式，如士夫乘车前往所欲之处。以五道次第之行持而修持之方式，此乃大乘与共同道，故应知晓。如世亲说：具戒住律，闻思者，应勤修禅定。如是各自以别解脱戒律束缚自相续，总的来说是自宗的修持，特别是应以闻思通达无我之义，从内心深处获得定解。其理如《亲友书》所说：色非我，我与色不具，我中无有色，色中无有我，如是其余四蕴亦以空性而证悟。善加观察所说之义，断除二十种有身见，于此确定之后，修习八支圣道。其中，正见是无漏之智慧，正命是无有邪命，正勤是精进，即四正断。正念是不忘对境与行相，即四念住。正定是四禅等圣道之所依。正语是语之四业道。正业是断除身之三不善业之自性。正思是无有损害心等，即诸多善妙之思择。第三、宣说灭谛：如是修习解脱道，以见道与修道所断除的一切灭尽，现证殊胜之灭谛。获得了知灭尽与不生之智慧，证得有余依及无余依之涅槃，以及无漏之界，并非如外道执非解脱为解脱一般，也不是仅仅暂时止息烦恼与粗重痛苦之增上生，而是恒常趋向殊胜解脱之果位，此乃由自己精进所致。
English
That is, to rely on. As it says in the "Letter to a Friend": 'This birth is called suffering and craving, This is the great origin of it, The cessation of this is liberation, The noble eightfold path is what obtains it.' Thus, knowing what should be abandoned and relying on the means to abandon it, like a person riding a chariot to a desired place in four ways. The way to practice through the gradual progression of the five paths, this is the common path of the Mahayana, so it should be known. As Vasubandhu said: 'One who abides in discipline, who has learning and contemplation, Should diligently practice meditation.' Thus, each person binds their own mind with the vows of individual liberation, and in general, it is the practice of one's own path, and in particular, one should gain a deep understanding of the meaning of selflessness through hearing and thinking. The reason for this is as stated in the "Letter to a Friend": 'Form is not self, self does not possess form, there is no form in self, there is no self in form, likewise, the other four aggregates are also realized through emptiness.' After carefully examining the meaning of what is said, one should determine that the twenty views of the aggregates of existence as self should be manifestly destroyed, and then cultivate the eightfold noble path. Among them, right view is wisdom without outflows, right livelihood is without wrong livelihood, right effort is diligence, which is the four right abandonments. Right mindfulness is not forgetting the object and aspect, which is the four close placements of mindfulness. Right concentration is the basis of the noble path, such as the fourth dhyana. Right speech is the four paths of speech. Right action is the nature of abandoning the three non-virtuous actions of the body. Right thought is the absence of harmful thoughts, etc., which are many virtuous thoughts. Third, explaining the truth of cessation: By practicing such a path of liberation, the noble cessation of all that is to be abandoned by the path of seeing and the path of cultivation is realized. Having attained the wisdom of knowing cessation and non-arising, one attains the nirvana with remainder and without remainder, and the realm without outflows, not like outsiders who grasp what is not liberation as liberation, nor is it merely the higher realms where temporary afflictions and gross suffering are ceased, but it is constantly moving towards the supreme state of liberation, which is caused by one's own effort.
Chinese
完全依赖于力量。正如其中所说：“解脱依赖于自身，他人无法提供任何帮助。具备闻、戒、思、禅的人，应努力于四圣谛。”也就是说，这四圣谛是否涵盖了所有应知之法呢？并没有涵盖。因为虚空和非择灭等一些法没有涵盖。那么，什么涵盖了所有应知之法呢？色蕴、意处和法界这三者涵盖了所有应知之法。所有圣道的现观都包含在四圣谛中吗？必须认为是包含的。因此，四圣谛中的灭谛仅仅是择灭，所以必须明白非择灭和灭尽定不属于灭谛。像这样，那些仅仅通过自己的道路获得阿罗汉果位的人，在无余涅槃后安住于灭尽的法界中。虽然在自己的宗派中认为是永久的，但如果以大乘的观点来衡量，虽然之前积累的资粮有多长时间，意识的活动就会平静地融入其中。之后，在极乐世界等净土中，于莲花中受生，由于无明的习气和细微的所知障的力量，七年闭合。当该净土的佛陀以慈悲开启莲花，并从该禅定中唤醒时，便生起进入大乘的兴趣，通过修习道，在同一世证得佛果。正如《白莲经》所说：“声闻弟子若未受诸佛劝请，则以智慧之身，于禅定中昏迷而住。受劝请后，以种种形象，对众生之事生起兴趣，积累福德智慧资粮，终将获得佛陀菩提。”与此相符，《楞伽经》中也有记载。第二，宣说十二缘起支分，分为两部分： общей смысл и смысл текста. 第一部分， общей смысл，分为五个方面：必要性、各自的体性、分类、圆满于几世、修习方式。第一，必要性是，了知一切轮回涅槃之法皆为如幻的缘起显现，从而不堕入恶见，并最终获得寂灭的必要性。
English
It depends entirely on power. As it says, "Liberation depends on oneself; others cannot provide any help. Those who possess hearing, discipline, thought, and meditation should strive for the four noble truths." That is, do these four noble truths encompass all knowable phenomena? They do not encompass all, because space and non-selective cessation, etc., are not encompassed. Then, what encompasses all knowable phenomena? The form aggregate, the mind base, and the dharma realm encompass all knowable phenomena. Are all the realizations of the noble path included in the four noble truths? It must be considered included. Therefore, the cessation within the four noble truths is only selective cessation, so it must be understood that non-selective cessation and the cessation attainment are not included in the truth of cessation. Thus, those who attain Arhatship solely through their own path, after passing into complete nirvana, abide in the realm of cessation. Although it is considered permanent in their own tradition, if measured by the Mahayana, although the activity of consciousness dissolves into peace for as long as the accumulation of merit has been gathered, then, in pure lands such as Sukhavati, they take birth in the calyx of a lotus, and due to the power of the imprints of ignorance and subtle obscurations of knowledge, they remain closed for seven years. When the Buddha of that pure land opens the lotus with compassion and awakens them from that samadhi, they develop an interest in entering the Mahayana, and by meditating on the path, they attain Buddhahood in that very lifetime. As the White Lotus Sutra says, "As long as these Shravakas are not urged by the Buddhas, they remain in a state of stupor, intoxicated by samadhi, with a single wisdom body. After being urged, they become attached to the welfare of sentient beings with various forms, accumulate merit and wisdom, and will attain Buddhahood." In accordance with this, it is also explained in the Lankavatara Sutra. Second, explaining the twelve links of dependent origination, there are two parts: the general meaning and the meaning of the text. The first part, the general meaning, has five aspects: necessity, individual essence, classification, completion in how many lifetimes, and the method of meditation. First, the necessity is to understand that all phenomena of samsara and nirvana are merely illusory appearances of dependent origination, so as not to fall into wrong views, and ultimately to attain the necessity of liberation.
Chinese
有。经中说：此有故彼生，此生故彼生。例如，以无明为缘而有行等等。因为说了“此有故彼生”，所以显示一切法唯从有因而生，遮止了认为从无因而生的观点。因为说了“此生故彼生”，所以显示因也从缘而生，遮止了认为从常因而生的观点。因为说了“例如，以无明为缘而有行等”，所以遮止了认为从先有心识活动的自在天等因所生的观点。 第二，各个的体性是：无明是对四谛和业果的自性愚昧，而执著为我。行是如此执著为我之后，由于贪著于我，而积累善业福德分，以及非善业，还有转生到上界的因不动业这三种。识是此业将识投生到后世之处。这有积累业时的识，是因时的识，以及感受果报时的识，是果时的识，这两种。名色是识进入母胎等之后，逐渐形成蕴的阶段，即受、想、行、识这四名和色。六处是眼、耳、鼻、舌、身、意这六内处。触是外境、内识、中间的根这三者聚合而了别境。受是如此领受境之后，生起苦、乐、舍这三种感受。爱是此时对乐受生起想要领受的贪爱，以及对痛苦生起想要舍弃的贪爱。取是生起贪爱之后，为了领受所欲之境而奔走。有是以贪爱和取滋养，而必定成就后世的业。生是以此业为因而再次投生到后世之处。老死是从出生之时开始到死亡之间是衰老，之后死亡就是死亡。这两者放在一个支分中，是因为有未老而死的情况，所以不一定在一切情况下都依次发生。此外，不舍弃。