Chinese
当两位婆罗门来游历时，一位依附于国王和富有的诺桑，国王让他担任顾问，并给予他享用的份额，王子只给予他享用的份额。他说：“年轻人您当国王时，我该做什么呢？”国王说：“那样的话，你的朋友就像父亲一样。”当国王听到顾问的话时，他心生嫉妒，心想如何才能让年轻人得不到王位。其他地方有个叫里沃巴的强盗，经常危害那个地方，为了消灭他，应该准备一支强大的军队，并想方设法让王子担任指挥官，这样他就无法返回了。于是他向国王巧妙地禀告了这件事，国王说：“就这样做。”于是他召见年轻人，并如此吩咐，年轻人也答应了，当他准备出发时，他想起了心仪的女子，与她相见，取走了她头饰上的宝珠，交给母亲，说：“如果心仪的女子遇到生命危险，就把这个给她，否则就不要给。”于是他率领四支军队出发了。凭借国王的福德，多闻天王发愿帮助他，吩咐五位夜叉的首领：“带领你的军队去征服里沃巴。”正如吩咐的那样，他们征服了那些人，并吩咐了任务，规定了赋税，抓住了俘虏，当军队返回时，国王诺坚梦见一只秃鹫飞来，剖开国王的肚子，取出肠子，绕着城市飞行，还梦见七宝充满了整个房子。国王非常害怕，将此事告诉了婆罗门的顾问，顾问说：“这个梦预示着您将失去王位，并且国王的寿命将终结。”国王问：“可以避免吗？”婆罗门欺骗地说：“避免的方法在于，用非人的油脂熏香，国王就可以摆脱灾难。”国王答应照办，其他的事情都准备好了，为了得到非人的油脂
English
When two Brahmins came to travel, one relied on the king and the wealthy Norzang. The king made him an advisor and gave him a share of enjoyment, but the prince only gave him a small share. He said, "Young man, when you become king, what should I do?" The king said, "In that case, your friend is just like my father." When the king heard the advisor's words, he became jealous and thought of how to prevent the young man from obtaining the throne. In another place, there was a robber named Riwopa who harmed that place. To eliminate him, a large army should be prepared, and the prince should be made the commander so that he cannot return. So he cleverly reported this to the king, and the king said, "Let it be done." He summoned the young man and instructed him accordingly. The young man agreed, and as he prepared to leave, he remembered his beloved, met her, took the jewel from her headdress, and gave it to his mother, saying, "If my beloved is in mortal danger, give her this, otherwise do not give it." Then he led the four divisions of the army and set out. By the power of the king's merit, Vaishravana vowed to help him and instructed the five Yaksha leaders, "Lead your army to conquer Riwopa." As instructed, they conquered those people and assigned them tasks, set taxes, and captured prisoners. When the army returned, King Norgen dreamed that a vulture came, tore open the king's stomach, took out the intestines, and flew around the city, and also dreamed that the seven treasures filled the entire house. The king was very frightened and told the Brahmin advisor about this. The advisor said, "This dream foretells that you will lose the throne and that the king's life will end." The king asked, "Can it be avoided?" The Brahmin deceitfully said, "The way to avoid it is to fumigate with the oil of non-humans, and the king will be freed from disaster." The king agreed to do so, and the other things were prepared, in order to obtain the oil of non-humans.
Chinese
当准备杀死迷人的女子时，年轻人的母亲将头上的宝物托付给她，并吩咐说：“逃跑吧！”她立刻飞向天空逃走了，然后去了之前的婆罗门那里，对他说：“虽然你所守护的（女子）落入了他人之手，但总算逃脱了性命。如果年轻的诺桑来到我这里，就把这个戒指给他，告诉他跟随我走的路很艰难，不要来了。如果不能阻止他，就重复这些话。”说完，她就离开了。之后，年轻人回到自己的家乡，听说了迷人的女子逃跑的消息，于是四处寻找。那个婆罗门把戒指给了他，并告诉他如果他要跟随那个女子，就说路途艰难，劝他回去。如果他坚持不回去，就重复这些话。婆罗门说：“在雪山之王那里，有一种叫做‘树乳滴’的药。把它熬成酥油喝下去，就不会感到口渴和饥饿，记忆力、力量和体力都会增强。还需要一只猴子，学习密咒，弓箭，发光的宝石，解毒的药，三根铁钉，琵琶，都要带着。”并且对路途中的各种巨大危险，告知需要这个和那个的教诲。之后，年轻人不听婆罗门的话，带着迷人的女子教导的物品，沿着小路逐渐前进，克服了山、河流、洞穴和悬崖等所有危险之地，依靠药物、密咒和解毒药等方法，最终到达了非人（夜叉）国王的城市附近。在那里，一个装饰着荣耀的沐浴池旁，非人女子们前来取水，年轻人问：“这么多的水是做什么用的？”她们说是迷人的女子洗澡用的水。年轻人把之前的戒指不显眼地放入一个水罐中，并吩咐说：“先用这个水罐洗澡吧！”她们也觉得其中有什么意义，于是就洗澡了。过了一会儿，戒指掉了下来，她们很惊讶，问：“有没有人来取水？”回答说：“有。”于是（迷人的女子）说：“把他带过来，放在一个僻静的地方。”就这样做了。在那里，迷人的女子献上了各种请求，最终她父亲的年轻人做了许多考验和试探的工作，
English
When the charming woman was about to be killed, the young man's mother entrusted her head jewel to her and instructed, "Flee!" Immediately, she flew into the sky and escaped, then went to the previous Brahmin and said, "Although the one you guarded has fallen into the hands of others, she has managed to escape with her life. If the young Norzang arrives after me, give him this ring and tell him that the path to follow me is difficult, so he should not come. If you cannot stop him, repeat these words." Having said this to the Brahmin, she departed. Afterwards, when the young man returned to his homeland, he heard the news of the charming woman's escape, so he wandered everywhere searching for her. The Brahmin gave him the ring and told him that if he intended to follow the woman, he should say that the journey was difficult and persuade him to return. If he insisted on not returning, he should repeat these words. The Brahmin said, "In the snowy mountains, the king of mountains, there is a medicine called 'tree milk drip.' If you boil it into ghee and drink it, you will not feel thirsty or hungry, and your memory, strength, and power will increase. You will also need a monkey, learn secret mantras, a bow and arrow, a luminous jewel, a poison-killing medicine, three iron nails, and a lute, all of which you must carry." And he imparted teachings on what was needed for each of the great dangers on the path. Afterwards, the young man, not listening to the Brahmin, took the items taught by the charming woman and gradually advanced along the path, overcoming all dangerous places such as mountains, rivers, caves, and cliffs, relying on medicines, secret mantras, and antidotes, and finally arrived near the city of the king of the non-humans (Yakshas). There, at a bathing pond adorned with glory, non-human women came to fetch water, and the young man asked, "What is all this water for?" They said it was the charming woman's bathwater. The young man inconspicuously placed the previous ring into a water jug and instructed, "Bathe with this water jug first!" They also thought there was some meaning in it, so they bathed. After a while, the ring fell out, and they were surprised and asked, "Did someone come to fetch water?" They replied, "Yes." Then (the charming woman) said, "Bring him over and put him in a secluded place." This was done. There, the charming woman offered various requests, and in the end, her father's young man did many things to test and try him,
Chinese
最终，他战胜了他们，被成千上万的美丽侍女环绕，装饰华丽，带着珍贵的礼物送给了这位年轻人，并在那里暂时居住。最后，他与紧那罗国王商议，在紧那罗的赞美声中，通过天空之路到达了象舍城。在那里休息后，他去见了父王，详细讲述了这些故事，父王非常高兴，并将年轻人安置在王位上。年轻人知道这是因为他过去积累的功德的力量，因此他举行了十二年的持续盛大的祭祀，这广为人知。有些人说诺桑国王是化身，因此不适合将这种痛苦描述为显现，即使从远处听到这些话。谁会相信那些沉溺于愚蠢的自我满足的人呢？你们甚至无法忍受对全知法王与印度两位伟大车乘的证悟和教证相等的评价。如果一个处于学习道路上的伟大的菩萨也想要这样，那么更不用说其他人了。然而，因为世俗事务永无止境，所以应该放弃它们，这个建议不仅是合理的，而且是最合理的。第七个是关于欲望等等。由于过去积累的功德不足，那些享受欲望和贫穷的人，为了获得食物和饮料，生活在希望和恐惧中，依靠他人，身体和语言都浪费了，像那些在地上游荡的真正饿鬼一样，想到欲望的缺点，知足是财富的顶峰。第八个是为了表明那些痛苦是接近接受等等的五蕴。关于色等等，依赖于色蕴，通过感觉来了解快乐、痛苦和中性的本质。通过意识，善与非善的行为持续不断。通过行蕴，摧毁未来出生的种子。通过识蕴，成为体验痛苦的接受者。因此，这五个蕴是所有痛苦的根源，是所有痛苦的基础和容器。
English
Eventually, he overcame them and, surrounded by thousands of beautiful maidens, adorned with all kinds of ornaments, and with precious gifts, he was given to the youth, and resided there for a while. Finally, he consulted with the king of the Kinnaras, and amidst the praises of the Kinnaras, he arrived at the city of the Elephant House via the path of the sky. There, after resting, he went to his father the king, and recounted these stories in detail, which greatly pleased the king, and he installed the youth on the throne. The youth, knowing that this was due to the power of the merit he had accumulated in the past, performed a continuous grand sacrifice for twelve years, which became well-known. Some say that Norzang Gyalwa was an emanation, so it is not appropriate to describe this suffering as a manifestation, even if these words are heard from afar. Who would trust those who indulge in the self-satisfaction of fools? You cannot even bear the mere evaluation that the omniscient Dharma Lord is equal in realization and teachings to the two great chariots of India. If even a great Bodhisattva on the path of learning desires this, what need is there to mention others? However, since worldly affairs never end, they should be abandoned, this advice is not only reasonable but the most reasonable. The seventh is about desire, etc. Due to the power of weak merit accumulated in the past, those who enjoy desire and the poor, for the sake of food and drink, live in hope and fear, relying on others, wasting their body and speech, like those wretched ones who wander on the ground like real pretas, thinking about the faults of desire, contentment is the pinnacle of wealth. The eighth is to show that those sufferings are the five aggregates of near taking etc. Regarding form etc., relying on the form aggregate, through feeling, one knows the nature of pleasure, pain and neutrality. Through perception, virtuous and non-virtuous actions continue constantly. Through formation, the seeds of future birth are destroyed. Through consciousness, one becomes the taker of experiencing suffering. Therefore, these five aggregates are the source of all sufferings, the basis and container of all.
Chinese
并且要知道，（佛）是所有事物的因、果和主宰。应当舍弃产生一切的因——业和烦恼。远离不和谐的方面。如果进入什么（境界）？像那样等等所说的那样。像那样舍弃之后，中等之人应当了解声闻和独觉的道路，即苦谛。应当舍弃集谛。应当依止道谛。应当获得灭谛。乘坐四圣谛之车的人们，灭谛的究竟显现，证入无余涅槃的境界，再次进入不可思议的胜者之界，即到达解脱胜妙的果位。像这样，为了显示一切法都是缘起，所以说了“缘起法”等等。缘起是轮回诸法的根本，即无明。从无明产生行，从行产生识，从识产生名色，从名色产生六处，从六处产生触，从触产生受，从受产生爱，从爱产生取，从取产生有，从有产生生，只要有生，就会有欲求不得的痛苦，以及忧愁、生病、衰老和死亡等，因此，巨大的痛苦之蕴得以形成。因此，如果按照四谛的顺序逆转，使生灭尽，那么一切轮回之法都会灭尽。所以，这甚深的缘起因果，是胜者真实语的宝藏，应当珍重。为了显示舍弃的究竟对治，所以说了“像那样”等等。虽然如此，但对于造作有，投生于高低之处的业，以及黑白业，即善恶的因果之法，超越这一切，亲近寂静殊胜之事物，并非由其他（因缘）所生，而是从证悟无生法性中产生的。这是功德宝藏论第四品的解释。
English
And know that (the Buddha) is the cause, effect, and master of all things. One should abandon the cause of all arising—karma and afflictions. Keep far away from discordant aspects. If one enters what (state)? As it is said, and so on. Having abandoned like that, a middling person should understand the path of the Shravakas and Pratyekabuddhas, which is the truth of suffering. One should abandon the truth of origin. One should rely on the truth of the path. One should attain the truth of cessation. Those who ride the chariot of the four noble truths, the ultimate of cessation manifests, and having attained the realm of nirvana without remainder, they again enter the inconceivable realm of the victorious ones, that is, they reach the supreme state of liberation. Like this, in order to show that all phenomena are interdependent arising, therefore it is said "dependent arising dharma" and so on. Interdependent arising is the root of all samsaric dharmas, which is ignorance. From ignorance arises action, from action arises consciousness, from consciousness arise name and form, from name and form arise the six sense sources, from the six sense sources arises contact, from contact arises feeling, from feeling arises craving, from craving arises grasping, from grasping arises existence, from existence arises birth, as long as there is birth, there will be the suffering of not getting what one desires, as well as sorrow, sickness, old age, and death, etc. Therefore, a huge mass of suffering is formed. Therefore, if one reverses the order of the four truths and causes birth to cease, then all samsaric dharmas will cease. Therefore, this profound cause and effect of interdependent arising is the treasure of the victorious one's truthful words, and should be cherished. In order to show the ultimate antidote to abandonment, therefore it is said "like that" and so on. Although it is like that, for the karma that creates existence, that throws one into high and low states, and for black and white karma, that is, the cause and effect of virtue and non-virtue, surpassing all of these, approaching the peaceful and supreme object, is not born from other (causes and conditions), but arises from the realization of the unborn nature of phenomena. This is the commentary on the fourth chapter of the Treasury of Qualities.